AhlulBayt News Agency: The more demand and consumption in a society the more supply and production. And the former, that is consumption, is directly affected and guided by advertising and propaganda. Human beings have limited true needs, and once those needs are sufficiently met, the desire and inclination to consume diminish. Consequently, on the one hand, the only methods that remain to encourage higher consumption in society are to enhance the attractiveness, adornment, and diversity of consumer goods. On the other hand, by creating deviant trends such as fashionism, modernism, etc., more demand can be generated for consumption in society.
This description by Martyr Morteza Avini of the modern world’s economic-cultural mechanism, accurately portrays the state of human life in at least the last century. Television and internet commercials all carry with them the message that: "You are not as good as you should be and you need our product to improve and succeed." Many people today, affected by the intertwining materialistic cultural-propaganda structures of the capitalist system, end their days spending a lot of time on false and imposed needs, most of which try to define the human body and biological needs as the center of a person’s life.
The tradition of I’tikaf: An effective tradition against the encroachment of materialistic consumerism
This commodity-oriented and fast-paced lifestyle has permeated nearly all parts of the world. Even the countries that had a different culture, in many cases, have succumbed to the dominant culture of the capitalist system. However, there exists within Islamic tradition a valuable and effective means with which to stand against this consumption-driven life, and that is I’tikaf. I’tikaf is an ancient Islamic tradition. While it does not adhere to a fixed timeframe, I’tikaf is usually held during the third decade of the month of Ramadan and also on the 13th, 14th and 15th of the month Rajab.
During I’tikaf, an individual goes to the mosque, fasts and remains there until the conclusion of the I’tikaf period. During these three days in the mosque, secluded from their daily routine, the Mu’takif [the person taking part in the I’tikaf] dedicates time to themselves and seeking closeness to God. Throughout these three days, the Mu’takifs [or Mu’takifeen] often spend their time studying religious books, reciting the Holy Quran, praying, and contemplating. Imam Khamenei describes I’tikaf as "three days of fasting, stepping away from the conventional routines of life, and focusing the attention on the Almighty God, spirituality, and monotheism."
During these three days, the Mu’takifs try to focus their attention less than before on the numerous and diverse, fictitious and even real needs of this world. They fast from dawn to dusk, and minimize their attention to their biological needs. A corner of the mosque is a person’s home during these three days so that during this time he/she can think attentively with peace of mind about this world and its creator and the path that one has before them in order to reach the creator.
This is exactly the things that today's aggressive materialistic culture in the world, the most prominent examples of which are Hollywood, Netflix, etc., tries its best to distract people from. As Imam Khamenei explains, “I’tikaf actually [means] locking oneself in a limited place and creating limitations in oneself. “Okuf” means to be closed. Confining oneself to one point, so that there is a solitude in the heart so that a person can find the opportunity to communicate closely and purely with the God of the Universe. That is what I’tikaf is. That is, it is an act of worship that has an ascetic aspect.”
Of course, it should be emphasized that the tradition of I’tikaf in Islam should not be considered equal to the traditions of "asceticism" and "extreme apostasy" as seen in some other schools of thought. Real, genuine Islam never promote asceticism in a way to seclude human beings from society. Indeed, real Islam is:
A force, motive and thought which moves against oppressors and transgressors and in favor of the oppressed. … the kind of Islam that is present in people's lives as opposed to secular Islam. Secular Islam is similar to secular Christianity which imprisons itself in a corner of church and which has no presence in real life. Secular Islam acts in the same way. Today, there are some people who invite people to isolated Islam, one that has nothing do with people's lives. This kind of Islam calls on people to perform some religious acts in a corner of mosques or houses. We should introduce the kind of Islam that is present in people's lives. We should introduce the Islam of mercy to the weak and the Islam of jihad and fighting against arrogant powers.
This three-day retreat serves as a prelude and a provision for the Mu’takifs to establish a strong social presence in the year ahead of them. It has been narrated that the Prophet of Islam has said, “The Mu’takif [does not imprison him/herself, rather] he/she imprisons his/her sins” (Sunan ibn Majah, 1: 567). Regarding this, Imam Khamenei has stated, "A young person who emerges from I’tikaf after these three days, comes out purified and cleansed. They find purity within themselves. This is a reserve [of good deeds] for him. This is a truly magnificent and important thing.”
I’tikaf in Iran
This Islamic tradition had declined in Iran before the Islamic Revolution. Imam Khamenei spent the early years of his life and his years of education in Mashhad before continuing his religious studies in Qom, another religious city in Iran. His observations from before the Revolution are as follows: "We did not have these things before the Revolution. I’tikaf always existed. When I was young and the month of Rajab arrived, in the Imam Mosque of Qom — only in Qom; In Mashhad, I had never seen I’tikaf at all — perhaps only 50-100 seminary students would take part in I’tikaf."
But with the victory of the Islamic Revolution in Iran, this forgotten tradition was revived once again amongst the Iranians, particularly among the younger generation of Iranians. Every year, a large number of Iranians participate in I’tikaf ceremonies in Iran, which interestingly, statistics show that young people and teenagers are more likely to participate in. They take three days away from their normal lives to fast, read the Holy Quran and pray, contemplate, and seek forgiveness from God. Imam Khamenei describes this participation as such:
What a pure and beautiful scene it is when we see a large number of our youth — unlike other young individuals in the world who are drowning in lust and carnal desires — fast during certain days and nights, go to mosques and perform I’tikaf. They spend day and night engaging in dhikr, thinking about divine teachings and paying attention to real knowledge, which is the knowledge of monotheism. This is a very important thing. These are the blessings of the Revolution.
It also should be said, somehow contrary to the way I’tikaf ceremonies have been described here, in some cases I’tikaf ceremonies become very loud and noisy in a sweet and funny way. Sometimes mothers and fathers bring their children along to I’tikaf, and the loud, playful and mischievous nature of these children in that peaceful and spiritual environment creates a pleasant paradox.
The impact of these three days of solitude in the lives of those who participate is so great that they seek to repeat this experience every year. As a result, the number of people who participate in I’tikaf in Iran is increasing every year, and those who spent three days in I’tikaf this year, make time for next year’s I’tikaf as well. About one million people participated in the I’tikaf of the month of Rajab last year, and this number is increasing every year.
The families of most of those who participate in I’tikaf for the first time accompany them to the mosque, and after three days, welcome them back like someone who has returned from a highly beneficial trip. This three-day life in the mosque will remain in their minds and hearts throughout the year, and its energy and warmth will draw them back to the mosques in the following years as well.
Constructive solitude and seclusion: The necessity of the modern world
While it may be true that our daily lives and the propagating pressure of the media across the world has limited the opportunity for people to contemplate and focus on things that are deep and meaningful, there are still ways people can use to prevent themselves from drowning in the flood of events and trivial matters. The Islamic tradition of I’tikaf is one of these ways. It is a dynamic, active tradition in which a person, after spending some days alone in seclusion adhering to divine principles, prepares him/herself to move in the right path more than ever before.
References:
Avini, Sayyid Morteza. توسعه و مبانی تمدن غرب [Development and Foundations of Western Civilization]. 3rd ed., Saghi, 2002.
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This description by Martyr Morteza Avini of the modern world’s economic-cultural mechanism, accurately portrays the state of human life in at least the last century. Television and internet commercials all carry with them the message that: "You are not as good as you should be and you need our product to improve and succeed." Many people today, affected by the intertwining materialistic cultural-propaganda structures of the capitalist system, end their days spending a lot of time on false and imposed needs, most of which try to define the human body and biological needs as the center of a person’s life.
The tradition of I’tikaf: An effective tradition against the encroachment of materialistic consumerism
This commodity-oriented and fast-paced lifestyle has permeated nearly all parts of the world. Even the countries that had a different culture, in many cases, have succumbed to the dominant culture of the capitalist system. However, there exists within Islamic tradition a valuable and effective means with which to stand against this consumption-driven life, and that is I’tikaf. I’tikaf is an ancient Islamic tradition. While it does not adhere to a fixed timeframe, I’tikaf is usually held during the third decade of the month of Ramadan and also on the 13th, 14th and 15th of the month Rajab.
During I’tikaf, an individual goes to the mosque, fasts and remains there until the conclusion of the I’tikaf period. During these three days in the mosque, secluded from their daily routine, the Mu’takif [the person taking part in the I’tikaf] dedicates time to themselves and seeking closeness to God. Throughout these three days, the Mu’takifs [or Mu’takifeen] often spend their time studying religious books, reciting the Holy Quran, praying, and contemplating. Imam Khamenei describes I’tikaf as "three days of fasting, stepping away from the conventional routines of life, and focusing the attention on the Almighty God, spirituality, and monotheism."
During these three days, the Mu’takifs try to focus their attention less than before on the numerous and diverse, fictitious and even real needs of this world. They fast from dawn to dusk, and minimize their attention to their biological needs. A corner of the mosque is a person’s home during these three days so that during this time he/she can think attentively with peace of mind about this world and its creator and the path that one has before them in order to reach the creator.
This is exactly the things that today's aggressive materialistic culture in the world, the most prominent examples of which are Hollywood, Netflix, etc., tries its best to distract people from. As Imam Khamenei explains, “I’tikaf actually [means] locking oneself in a limited place and creating limitations in oneself. “Okuf” means to be closed. Confining oneself to one point, so that there is a solitude in the heart so that a person can find the opportunity to communicate closely and purely with the God of the Universe. That is what I’tikaf is. That is, it is an act of worship that has an ascetic aspect.”
Of course, it should be emphasized that the tradition of I’tikaf in Islam should not be considered equal to the traditions of "asceticism" and "extreme apostasy" as seen in some other schools of thought. Real, genuine Islam never promote asceticism in a way to seclude human beings from society. Indeed, real Islam is:
A force, motive and thought which moves against oppressors and transgressors and in favor of the oppressed. … the kind of Islam that is present in people's lives as opposed to secular Islam. Secular Islam is similar to secular Christianity which imprisons itself in a corner of church and which has no presence in real life. Secular Islam acts in the same way. Today, there are some people who invite people to isolated Islam, one that has nothing do with people's lives. This kind of Islam calls on people to perform some religious acts in a corner of mosques or houses. We should introduce the kind of Islam that is present in people's lives. We should introduce the Islam of mercy to the weak and the Islam of jihad and fighting against arrogant powers.
This three-day retreat serves as a prelude and a provision for the Mu’takifs to establish a strong social presence in the year ahead of them. It has been narrated that the Prophet of Islam has said, “The Mu’takif [does not imprison him/herself, rather] he/she imprisons his/her sins” (Sunan ibn Majah, 1: 567). Regarding this, Imam Khamenei has stated, "A young person who emerges from I’tikaf after these three days, comes out purified and cleansed. They find purity within themselves. This is a reserve [of good deeds] for him. This is a truly magnificent and important thing.”
I’tikaf in Iran
This Islamic tradition had declined in Iran before the Islamic Revolution. Imam Khamenei spent the early years of his life and his years of education in Mashhad before continuing his religious studies in Qom, another religious city in Iran. His observations from before the Revolution are as follows: "We did not have these things before the Revolution. I’tikaf always existed. When I was young and the month of Rajab arrived, in the Imam Mosque of Qom — only in Qom; In Mashhad, I had never seen I’tikaf at all — perhaps only 50-100 seminary students would take part in I’tikaf."
But with the victory of the Islamic Revolution in Iran, this forgotten tradition was revived once again amongst the Iranians, particularly among the younger generation of Iranians. Every year, a large number of Iranians participate in I’tikaf ceremonies in Iran, which interestingly, statistics show that young people and teenagers are more likely to participate in. They take three days away from their normal lives to fast, read the Holy Quran and pray, contemplate, and seek forgiveness from God. Imam Khamenei describes this participation as such:
What a pure and beautiful scene it is when we see a large number of our youth — unlike other young individuals in the world who are drowning in lust and carnal desires — fast during certain days and nights, go to mosques and perform I’tikaf. They spend day and night engaging in dhikr, thinking about divine teachings and paying attention to real knowledge, which is the knowledge of monotheism. This is a very important thing. These are the blessings of the Revolution.
It also should be said, somehow contrary to the way I’tikaf ceremonies have been described here, in some cases I’tikaf ceremonies become very loud and noisy in a sweet and funny way. Sometimes mothers and fathers bring their children along to I’tikaf, and the loud, playful and mischievous nature of these children in that peaceful and spiritual environment creates a pleasant paradox.
The impact of these three days of solitude in the lives of those who participate is so great that they seek to repeat this experience every year. As a result, the number of people who participate in I’tikaf in Iran is increasing every year, and those who spent three days in I’tikaf this year, make time for next year’s I’tikaf as well. About one million people participated in the I’tikaf of the month of Rajab last year, and this number is increasing every year.
The families of most of those who participate in I’tikaf for the first time accompany them to the mosque, and after three days, welcome them back like someone who has returned from a highly beneficial trip. This three-day life in the mosque will remain in their minds and hearts throughout the year, and its energy and warmth will draw them back to the mosques in the following years as well.
Constructive solitude and seclusion: The necessity of the modern world
While it may be true that our daily lives and the propagating pressure of the media across the world has limited the opportunity for people to contemplate and focus on things that are deep and meaningful, there are still ways people can use to prevent themselves from drowning in the flood of events and trivial matters. The Islamic tradition of I’tikaf is one of these ways. It is a dynamic, active tradition in which a person, after spending some days alone in seclusion adhering to divine principles, prepares him/herself to move in the right path more than ever before.
References:
Avini, Sayyid Morteza. توسعه و مبانی تمدن غرب [Development and Foundations of Western Civilization]. 3rd ed., Saghi, 2002.
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