Thoughts on I’tikaf for Muslim Remote Workers

Remote working or working from home is an arrangement that allows the employee or team to work from anywhere other than a confined space or a general office.

According to Remote Year, “Remote work is a working style that allows professionals to work outside of a traditional office environment. It is based on the concept that work does not need to be done in a specific place to be executed successfully.”

Remote working and working from home is a bit different given the arrangements of the employer and employees. Working from home is often a temporary arrangement. At the same time, remote working is a different approach to work that usually requires the employee to establish their work environment and schedules, provided they are getting the job done.

In this short guide, I will briefly share about I’tikaf for Muslim remote workers, the etiquette, and how remote workers can benefit from this form of Ibaadah, especially during Ramadan.

I’tikaf simply means isolation in a masjid as a form of Ibaadah by dedicating one’s time to the worship of Allah and learning about Islam. The most popular form of I’tikaf is during the last ten days of Ramadan when Muslims worldwide spend their days and nights in the worship of Allah.

In the hadith narrated by Aisha, the wife of the Prophet Muhammad “The Prophet (Sallallahu Alayhi Wa Sallam) used to practice Itikaf in the last ten days of Ramadan till he died and then his wives used to practise Itikaf after him.”

There are three main types of I’tikaf (Isolation) identified from the prophet's practice and pious Muslims.

1. Sunnah: The most popular type of I’tikaf performed during the last ten days of Ramadan.
2. Nafl (supererogatory): This is a voluntary I’tikaf that can be performed during any time of the year or day outside Ramadan.
3. Waajib (compulsory): This I’tikaf is mandatory for any Muslim that made a vow to perform I’tikaf for Allah about a condition. For example, saying, “I will make I’tikaf for five days if you grant me this job”, makes it compulsory.

For this article, I will move forward to identify the etiquette and nullifiers of I’tikaf as established by the Hadith & scholars.

Must-haves for I’tikaf

1. Copy of the Quran (Arabic & any other languages for learning purposes).
2. Books of Hadith & Tafseer.
3. Clothes & Praying Mat.
4. Provisions for Suhoor & Iftar.
5. Sleeping essentials (don’t sleep too much, though).

Etiquette of I’tikaf in Islam

1. Sane Adult Muslim: Observing I’tikaf only applies to a Muslim of a sane mind that can make rational thoughts and decisions. Similarly, kids that can comfortably take kid of themselves without much assistance are allowed to participate in I’tikaf.
2. Intention: Having the intention to observe I’tikaf for the sake of Allah alone is essential. Muslims are encouraged to purify their intentions and dedicate themselves to the worship of Allah throughout I’tikaf. Female Muslims are required to get permission from their Waliyy before attending I’tikaf.
3. Masjid (Jaami’): Performing I’tikaf in the mosque is the most established evidence from the Quran and Sunnah. Observing I’tikaf in a central mosque will enable Muslims to observe daily and Friday prayers on time and in the congregation.
4. Fasting: For the I’tikaf during Ramadan, fasting is a requirement based on consensus. However, if a Muslim has a critical health condition, it is permissible to participate in I’tikaf, so they do not miss out on Laylatul-Qadr.
5. Wudu (Ablution): being in a constant state of cleanliness is required to participate in I’tikaf.

Nullifiers of I’tikaf

• Wrong intentions for performing I’tikaf.
• Leaving the mosque or place or I’tikaf (except for answering the call of nature or getting essentials like food).
• Arguing.
• Sexual intercourse or any form of pleasure-seeking.
• Menstruation or post-natal bleeding.
• Not being of sound mind or body.
• Any sinful acts considered major.

Can remote workers observe I’tikaf?

The simple answer is yes, provided they can stick to all the etiquettes of I’tikaf and stay away from any act that nullifies I’tikaf. Some scholars maintained that “business transactions” of any form are not permissible during I’tikaf following the Hadith of Amr bin Shuaib, Abu Hurairah, and Abdullah ibn Amr ibn Al’As.

It was narrated from ‘Amr bin Shu’aib from his father that his grandfather said: “The Messenger of Allah forbade buying and selling in the mosque, and reciting poetry in the mosque.”

Narrated Abu Hurairah: That the Messenger of Allah (ﷺ) said: “When you see someone selling or buying at the Masjid then say: ‘May Allah not profit your business.’ And when you see someone announcing about something lost then say: ‘May Allah not return it to you.’

Narrated Abdullah ibn Amr ibn al-’As: The Messenger of Allah (ﷺ) prohibited buying and selling in the mosque, announcing aloud about a lost thing, the recitation of a poem in it, and prohibited sitting in a circle (in the mosque) on Friday before the prayer.

Scholars have further argued whether the permissibility applies to inside the mosque, walkway or the entire compound that houses a mosque.

Abu Hurairah reported, “The Messenger of Allah said: ‘if one of you were to carry a bundle of firewood on his back and sell it, that would be better than asking a man who may or may not give him something.” Which further emphasises the need to work and the virtues of being hardworking in Islam.

This brings us to the necessity to differentiate roles between remote workers. Consequently, Muslims in roles that have absolutely nothing to do with “business transaction”, “arguments”, “negotiation”, and “consumption of worldly content” can be permitted to observe I’tikaf with their working tools or laptop. For roles that might involve much verbal communication, such as audio/visual meetings or phone calls, this might be a bit uncomfortable for other worshipers in the mosque. Muslims in such roles are advised to request a short leave should they be interested in observing I’tikaf during Ramadan.

I’tikaf for Muslim remote workers is a time to leave worldly desires and dedicate to the worship of Allah as much as possible. However, not opening up the permissibility for remote workers could disenfranchise well-meaning Muslims from benefiting from this great act of Ibaadah. Note that this provision might only apply to Muslims who work in industries that don’t negate any rulings of the Deen, such as gambling or alcohol.

Finally, reduce the use of other gadgets during I’tikaf and do not socialise so much without engaging in other forms of Ibaadah such as reading the Quran or attending Tafseer in the mosque.

NB: If you find solid contrary references to what I’ve presented in this article, feel free to share and I will add a disclaimer in the first paragraph.