Arranging Silence, Embroidering Longing and Carving Munajat in I'tikaf

There is one word in Al-Qur'an, which Allah chose to describe the activity of remaining silent in the mosque, is a word that holds a long history of human spiritual struggle. The word is, ya'kifūn (يَعْكُفُونَ), taken from the root word (ع-ك-ف) which means settled, continuously doing something, or concentrating fully without looking away. In Surah Al-A'raf, verse 138, Allah says:

وَجاوَزْنا بِبَني إِسْرائيلَ الْبَحْرَ فَأَتَوْا عَلىٰ قَوْمٍ يَعْكُفُونَ عَلىٰ أَصْنامٍ لَهُمْ قالُوا يا موسَى اجْعَلْ لَنا God willing

“"And We took the Children of Israel across the sea, so when they came to a people who diligently worshiped their idols, the Children of Israel said: 'O Musa! Make for us a deity (idol) as they have deities (idols).' Musa answered: 'Indeed, you are a people who do not know (glorifying Allah).'‘

Pay attention to the words ya'kifūn there. This is it i'tikaf version ignorance: to remain silent with full concentration, reverence, perhaps even to the point of being lost in whispers, but the whispers are directed at the statue. Elsewhere, in Surah Al-Anbiya' verses 52-53, Prophet Ibrahim found his father and his people doing the same thing. He asked: "What are these statues that you diligently worship?" They answered: "We found our ancestors worshiping him.".

It's a tragic portrait: humanity's spiritual longing is so deep that they are willing to remain silent, concentrate fully, and waste time—but only for something unworthy of worship. Then came the prophets, carrying the torch of monotheism. I'tikaf not removed, because the human need to “remain” and “concentrate” on the Most High is nature. What has changed is the direction. From ya'kifūna 'alā asnām (concentrate on idols) to become ‘'ākifūna fī al-masājid (concentrate in mosques) facing Allah alone.

Allah reaffirms this purity in His word:

وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

“"And indeed the mosques belong to Allah. So do not worship anything in them other than (worship) Allah."” (QS. Al-Jinn: 18)

This verse is very clear. The mosque is a place free from all forms of "opposition." The moment you step into the mosque, i'tikaf, In reality, we are entering a "no-go zone" where everything other than God is asked to leave. This is where the crux lies. monotheism: purify concentration, purify whispers, purify hope, only for Him.

So, imagine the atmosphere of the last ten nights of Ramadan. A quiet mosque, dim lights, prayer mat spread out, and in the corners, people sat leaning back, reading the Koran, or just contemplating. But make no mistake, they don't just "sit". They were whispering. In Arabic, a whisper full of longing for Allah is called prayer, from the word najwa. The Qur'an describes how the Prophets whispered in silence. Prophet Yunus in the belly of the fish, amidst three darknesses, whispered:

لَّا إِلَٰهَ إِلَّا أَنتَ سُبْحَٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّٰلِمِينَ

“"There is no god (who has the right to be worshipped) but You, Glory be to You. Indeed, I am one of the wrongdoers."” (QS. Al-Anbiya': 87)

Prophet Ayyub in his pain whispered: "“Rabbi annī massaniya ad-durru wa anta arhamur rāhimīn” (QS. Al-Anbiya': 83). Prophet Adam, after slipping, whispered: “Rabbana zalamnā anfusanā…” (QS. Al-A'raf: 23) . They are all '‘seclusion’ in their own version: being alone with Allah, focusing the soul only on Him.

I'tikaf is a school monotheism Intensive. He taught that our Lord does not need loud applause or ceremonial public praise. He is close to His servants when they are alone and whisper softly. In the Hadith Qudsi, Allah says: “"I am in the thoughts of My servant, and I am with him when he remembers Me. If he remembers Me in himself, I remember him in Myself."” (HR. Bukhari and Muslim).

Have we ever imagined that we could be “topic of conversation” in the sky? Angels may ask each other: "Did you know, in the mosque on earth, there are servants who are humble, crying, begging?" And Allah answered: "He is remembering Me, so I remember him." This is intimacy that cannot be bought with wealth. This is “"seclusion"” with the Almighty Love.

Sufi scholars often mention i'tikaf as lust of the believers (the lust of believers). While ordinary people are lulled by the glitz and glamour of the world, believers long for quiet moments where they can sit kneeling, gaze at the pulpit, or look at the pages of the Qur'an, while their hearts soar, witnessing His majesty. Out there, the world may offer entertainment, but no entertainment can compare to the peace that comes when the heart is connected to Him. Out there, people are busy pursuing something, but inside the mosque, a mu'takif being chased by Grace the invisible.

I'tikaf also teaches us about steadfastness and consistency. The Prophet Muhammad ﷺ never left i'tikaf from the time he arrived in Medina until his death. Aisyah narrated:

God willing God bless you تَوَفَّاهُ Allah

“"The Prophet ﷺ used to perform i'tikaf in the last ten days of Ramadan until Allah took his life."” (Narrated by Bukhari)

Imagine, the last ten days each Ramadan For years, he spent at the mosque. This wasn't just a routine. It was a love that never faded. When love has taken root, separation from the beloved—even for a day—is difficult. Therefore, at the end of Ramadhan, As the time to part with the holy month approached, he drew closer, his whispers grew stronger, and his humility deepened. This was the pinnacle of monotheism: making Allah the ultimate goal that never gets boring.

In the midst of silence i'tikaf, we are also invited to reflect on the essence Laylat al-Qadr. A night better than a thousand months. The night when the angels descend, agree to prayers, and arrange affairs with His permission. But isn't this interesting? Such a glorious night, by Allah, was hidden in the last ten nights. It is not announced with trumpets, it is not marked with bright signs. He is present in silence. It can only be achieved by those who take the trouble to search for it in silence. And keep quiet i'tikaf is the most eloquent language of love.

The deepest reflections of i'tikaf It's the realization that we are merely travelers in transit. Inside the mosque, we sleep on thin prayer mats, eat what we can, and sometimes even endure the cold floor. All the luxuries of this world are left outside. This is a perfect simulation of death. When the soul truly departs from the body, we will take nothing with us but our good deeds. In the grave, it's just us and Allah. There's no prestige, no position, no bank account. Inside i'tikaf, we train for it.

A person who performs i'tikaf is "coming home." Returning from the hustle and bustle of the false world, to true tranquility. Returning from the busyness of serving. creature, towards a special time of service Creator. And when Ramadan ends, we leave the mosque not as the same people. We leave with the whispers that Allah has heard. We leave with hearts a little purer, a little lighter, because we have entrusted all our burdens to the One Who carries them.

Happy whispering, happy praying, happy going home. May every long prostration that night bring tears, and with every tear, a sin be washed away. Because there is nothing more beautiful than a whisper that no one hears, except the One who never sleeps.

Allahumma ja'alnā min al-'āakifīina al-muttaqīin. Amen.

And Allah knows best