The last ten nights of Ramadan have begun, bringing with them the practice of I‘tikāf—a Sunnah of the Prophet ﷺ, which he consistently observed during these nights. The Prophet ﷺ once missed I‘tikāf in the last ten nights but made up for it in Shawwāl, observing it during the first ten days. In the year of his passing, he performed I‘tikāf for twenty days.

As the last ten nights of Ramadan starts, the relentless bombing, killing, aggression, and genocide against our brethren in Gaza persist, with no regard for the sanctity of the holy month or the humanitarian conditions of men, women, and children. The ongoing atrocities in Gaza during these blessed nights raise an important question: Which is more important for a Muslim during the last ten nights of Ramadan—devoting oneself to I‘tikāf, seclusion, spiritual purification, and nurturing the heart, or engaging in action, striving for reform, enjoining good, forbidding evil, and supporting the oppressed?

This question has been a subject of debate among scholars, both past and present. There have been two primary schools of thought regarding this issue—one that favors isolation and seclusion and another that advocates for movement, activism, and calling to Allah.

The Two Schools of Thought

The first school, supporting isolation, cites authentic texts, including the hadith of Uqbah ibn ‘Amir: “I said: 'O Messenger of Allah! What is the means to salvation?' He said: 'That you control your tongue, suffice yourself your house, and cry over your sins.'” (Narrated by At-Tirmidhi, with an authentic chain of narrators)

The second school relies on the examples of the prophets, who spent their lives actively calling people to Allah, as well as the saying of the Prophet ﷺ:
“A believer who mixes with people and endures their annoyance is better than the one who does not mix with them and does not endure their annoyance.” (Narrated by Ibn Mājah and Ahmad, with an authentic chain of narrators)

A Balanced Approach

The view we favor—especially in our time and in the West—is a balanced approach between these two positions. While seclusion has its merits, precedence should be given to action, serving the cause of Allah, building societies based on divine guidance, and striving for excellence in various fields. Supporting the oppressed, particularly in Gaza today, should be among the top priorities.

However, every Muslim must also have times of seclusion, moments when they withdraw from people to connect with Allah, purify their hearts, and reflect on their spiritual state. This spiritual retreat serves as fuel for greater action and perseverance in the path of Allah.

Maximizing the Last Ten Nights

The last ten nights of Ramadan are a prime opportunity for spiritual renewal. Every Muslim, especially in Europe, should not let these blessed nights pass without engaging in sincere devotion. We live in an era dominated by materialism over spirituality, where the soul is parched, and hearts have hardened. Just as the body requires a physical detox to maintain health, the heart and soul require a spiritual detox, which can only be achieved through I‘tikāf, seclusion with Allah, and deep reflection.

As Ibn ‘Atā’ Allah al-Sakandari said: “Nothing benefits the heart as much as a seclusion that allows one to enter the realm of contemplation.” For, the seclusion alone is not enough, it must be accompanied by meaningful reflection that enhances one’s relationship with Allah.

For those unable to observe full I‘tikāf for all ten nights, they may do so for a few days, nights, or even hours. Even setting aside time at home for solitude, prayer, and reflection, though it does not count as I‘tikāf in its technical sense, but it can still be spiritually beneficial. True I‘tikāf and seclusion require a complete detachment from worldly distractions. There is no genuine I‘tikāf with phones and social media. The essence of I‘tikāf is to withdraw from the world’s noise and engage in remembrance, Qur’an, supplication, and contemplation.

The Role of Seclusion in Strengthening One’s Faith and Actions

1. Seclusion with Allah Leads to Divine Blessings

Withdrawing from worldly distractions and dedicating oneself to prayer, supplication, and humility before Allah brings about immense divine rewards. Allah says, “So when he had left them and those they worshipped other than Allah, We gave him Isaac and Jacob, and each [of them] We made a prophet.” (Maryam: 49) Blessings came after seclusion, “Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said, 'O Mary, from where is this coming to you?' She said, 'It is from Allah.'” (Aal ‘Imrān: 37) “At that, Zechariah called upon his Lord, saying, 'My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication.' So the angels called him while he was standing in prayer in the chamber, 'Indeed, Allah gives you good tidings of John.'” (Aal ‘Imrān: 38-39) Blessings and sustenance came after seclusion and humility before Allah.  

The Prophet ﷺ spent time in seclusion in the cave of Hira before he received the first revelation. This period of isolation prepared him for the immense responsibility of delivering the message of Islam. Similarly, our moments of seclusion and tears in the last ten nights of Ramadan may be a means for relief and victory for our brethren in Gaza.

2. Balancing Between Seclusion and Action

The Prophet ﷺ emphasized a balance between spiritual retreat and active movement. Abu Sa‘īd al-Khudrī reported that somebody asked, “O Allah's Messenger (ﷺ)! Who is the best among the people?” Allah's Messenger (ﷺ) replied “A believer who strives his utmost in Allah's Cause with his life and property.” They asked, “Who is next?” He replied, “A believer who stays in one of the mountain paths worshipping Allah and leaving the people secure from his mischief.” (Narrated by Al-Bukhari)

The Prophet ﷺ gave preference to the active believer who strives in the path of Allah, but still acknowledged the merit of seclusion, showing that both aspects have their importance.

The fundamental principle is that we should draw spiritual sustenance from moments of i'tikaf (spiritual retreat) and solitude to support our pursuit of da'wah within society, rather than isolating ourselves solely for worship. Otherwise, we would fall into a blameworthy practice, resembling the monasticism that was introduced by previous nations. Allah says, “But monasticism they invented; We did not prescribe it for them.” (Al-Hadīd: 27)

3. The Companions and Scholars Opposed Total Isolation

‘Abdullah ibn Mas‘ūd once corrected a group of people who left society to devote themselves entirely to worship, leaving Kufa. Upon hearing about them, he went to visit them. They were delighted by his presence, but he asked: “What made you do this?” They replied: “We wished to separate from the people and dedicate ourselves to worship.” Ibn Mas‘ūd responded: “If everyone did as you did, who would fight the enemy? I will not leave until you return back.”

How beautiful are his words: “If everyone did as you did, who would fight the enemy?” Fighting the enemy is not limited to the battlefield alone; rather, it extends to all fields of movement and striving for the religion of Allah, whether in the realm of thought, politics, knowledge, education, and beyond. If we intensify our efforts in the last ten nights of Ramadan in search of Laylat al-Qadr, the Prophet ﷺ has guided us to something even greater, saying: “To stand watch for one hour in the way of God is better than standing in prayer near the Black Stone on Laylat al-Qadr.” (Narrated by Ibn Majah and al-Bayhaqi with an authentic chain from Abu Hurairah)

And today, the best field of action is supporting and aiding the oppressed in Gaza.

4. Movement for the Religion and Helping the Oppressed as a Fruit of I'tikaf and Solitude

There is a remarkable connection in several authentic prophetic narrations between tears shed out of fear of Allah in moments of solitude and the act of guarding and striving in the cause of Allah. This signifies that i'tikaf, intimate supplications, and tears shed in seclusion should lead to steadfastness, movement, and action, not withdrawal and remaining solely within the sphere of worship.

The Prophet ﷺ said: “There is nothing more beloved to Allah than two drops and two traces: A teardrop shed out of fear of Allah, and a drop of blood shed in Allah's cause. As for the two traces: A trace resulting in Allah's cause, and and a trace resulting from one of the duties that Allah made obligatory.” (Narrated by al-Tirmidhi with an authentic chain of narration)

He ﷺ also said: “One who weeps out of fear of Allah, will not enter the Hell till milk returns back in the udder; and the dust raised on account of fighting in the path of Allah and the smoke of Hell will never exist together.” (Narrated by at-Tirmidhi with a sound chain of narration)

And he ﷺ said: “There are two eyes which will never be touched by hell, an eye which weeps from fear of God and an eye which spends the night on guard in God’s path.” (Narrated by at-Tirmidhi with a sound chain of narration)

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