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By DINESH RAMDE
Associated Press
WAUKESHA, Wis. (AP) — Doctors have found that one of the two 12-year-old Wisconsin girls accused of stabbing a classmate to please a fictional online horror character is mentally incompetent to stand trial, attorneys said Wednesday.
Prosecutors requested a hearing to discuss those conclusions, which came from one doctor hired by the defense and one appointed by the state.
In a sign they might expect the girl to plead insanity, the prosecution asked as well for an evaluation not only of the girl's present condition, but also of whether mental disease was present at the time of the crime.
Waukesha County Judge Michael Bohren granted both requests and set the hearing for Aug. 1.
The girl and her co-defendant made separate court appearances, each wearing blue prison garb and walking slowly with their heads bowed and their cuffed hands clasped in front of them.
Prosecutors say the girls plotted for months to kill their 12-year-old friend to curry favor with the popular online specter known as Slender Man. They lured her to a park west of Milwaukee on May 31 and stabbed her 19 times in the arms, legs and torso, authorities said.
Doctors told police the knife narrowly missed a major artery near the girl's heart. The child has since been released from a hospital and is recovering at home.
The two girls are charged in adult court with being party to attempted first-degree intentional homicide. The Associated Press is not naming them while there is a possibility their cases will be sent to juvenile court — the ultimate goal of both defense attorneys.
Wisconsin law says no defendant who is mentally incompetent to assist in his or her defense may be tried, convicted or sentenced. So that issue is a significant factor in whether court proceedings continue.
Typically when doctors for the state and the defense agree on a defendant's incompetence, the judge halts proceedings and the defendant is committed to a mental hospital until he or she regains competence, at which point the case resumes.
However, instead of accepting the reports' conclusions, deputy district attorney Susan Opper requested the hearing to discuss the findings further. It wasn't immediately clear what she planned to argue or challenge. She left the courtroom without talking to reporters and did not immediately reply to an email or voicemail.
Opper also requested an examination to determine whether the girl had a mental disease or defect at the actual moment the crime was committed. That step doesn't usually occur until a defendant enters an insanity plea, when a test is required to evaluate whether the plea is justified.
Defense attorney Anthony Cotton objected to the examination, noting that his client hadn't entered a plea yet. But Opper said she suspected the question of mental disease or defect would become relevant at some point, and she'd rather have the doctor's evaluation sooner rather than later.
Even if his client is found incompetent, Cotton wants court proceedings to continue. He said the law preventing a trial, conviction or sentencing wouldn't bar the continuation of motion hearings, a preliminary hearing or attempts to have his client's case moved to juvenile court.
"We didn't raise the incompetence for strategic reasons," Cotton said. "Our whole goal is to see she gets the help she needs."
Joseph Smith Jr., the defense attorney for the second girl, said he had reason to believe mental competency would also be an issue in his client's case, and he reserved the right to raise the issue down the line.
Smith had asked prosecutors to hand over their evidence, a process called discovery, earlier than is usual to help him prepare his defense. He said Wednesday that prosecutors had begun to share some evidence, and the judge granted his request for a follow-up hearing to make sure the process was completed.
Associated Press writer M.L. Johnson in Milwaukee also contributed to this report.


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About this Fact Sheet:
Why should I be concerned about foot ulcers?
Foot ulcers increase the risk of infection (a germ or bacteria that invades and damages the tissues) and may reduce your quality of life. While most foot ulcers heal, when they are left untreated, they could lead to foot amputations. This could lead to lost income, longer hospital stays and a need for special therapy.

subset: commoncrawl


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Another weekend has come and passed and I have nothing pithy to write about and not enough photos dealt with on any one subject to cobble something together with. So I'll just throw up a few random shots of happy bike life in San Francisco from last weekend and try to do better tomorrow.
Bicycles in front of cafés is pretty much the "fish in a barrel" shot in these parts.
The City was awash with adult Bike Ed classes from the SFBC.
It is easy to stop at intersections if you get something interesting, like one of SF's historic trolley cars, to watch.
When the signs say that bicycles are not allowed on the path we try our best to comply and head for the lawn instead.
And if it all gets to be just too much in the City, we can head to Point Reyes and leave our trusty steeds outside while we get a beer.
Monday, June 21, 2010
A Little Something
4 comments:
Hi! Congratulations for the blog! I follow it from La plata, Argentina. It's great the infraestructure you have for bikes in your city...we do not have anything, despite the fact much people ride bikes all day. It's inspiring, hope it would be different here...I apologize for the bad english. Saludos! Verónica.ReplyDelete
Very nice post! I love the pictures of people relaxing and having fun and getting to places on their bikes!!ReplyDelete
Peace :)
i love when all the yellow zebras get repainted. makes all the colors and streetviews seem like our life is very high on the saturation side, in real life! <3ReplyDelete
Shot no. 4 looks like the aftermath of some horrendous bike related massacre at first glance...ReplyDelete
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The new book by French economist Thomas Piketty, "Capital in the Twenty-First Century," has rocketed to the top of Amazon's bestsellers list.
It accomplished that by offering yet another apocalyptic vision of capitalism in the tradition of Malthus, Ricardo, and Marx. To American workers and a middle class besieged by stagnant wages and rising taxes, it provides justification for the dangerous elixir of confiscatory taxes on the wealthy hustled by liberal pundits and politicians.
Examining an incredible range of data across many countries and several centuries, the author purports to demonstrate that over time capitalist economies naturally concentrate ever greater shares of wealth and income into the hands of a few, leaving fewer resources to pay the wages of ordinary workers.
The theoretical mechanics of his assertions are as arcane as classical physics and only an economist could reasonably divine their weakness. Still, Piketty's answers to income inequality are remarkably seductive. He proposes an 80 percent tax on incomes over $500,000 or $1 million and an annual levy on wealth of as much as 10 percent.
In turn, the revenue raised could finance more redistribution programs, championed by progressive politicians seeking votes, such as state-subsidized health care and superfluous government jobs.
Without those taxes, Piketty asserts society will become ever more stratified and hard work will become futile. The best and brightest among those not born to great wealth, like characters in a 19th century novel, will conclude that marrying a fortune is a much better life strategy than seeking gainful employment. All of that will kill economic growth and make ordinary people poorer.
Piketty argues the ever greater concentration of wealth continued into the 1920s, when disparities between rich and poor reached a peak. It was only the disruptions of two world wars and the Great Depression that destroyed much of the capital concentrated in the hands of the wealthy and permitted the post-World War II prosperity and rise of the middle class.
Now, Piketty argues, the forces driving inequality have re-emerged. We live in another Great Gatsby era with Wall Street barons earning in the millions while workers toil at Manhattan restaurants for barely more than the minimum wage. Piketty's model of capitalism is tight and compelling because of what it ignores.
The 1920s was a period of exceptional optimism and opportunity in America. If you need your memory jogged, go view a Harold Lloyd movie on Netflix.
Nowadays a good deal of the mega incomes are not accruing to the heirs of the Rockefeller and Ford fortunes but falling into the hands of middle-class offspring who became entrepreneurs or worked hard to become top corporate managers, stars in the media, financiers, and the like.
The founders of Microsoft, FedEx, Facebook, and other recently established mega enterprises were generally not particularly privileged as young adults; rather they had great insight or ideas and the drive to commercialize them.
The huge incomes of many top corporate managers, athletes, and entertainers may be set by arbitrary forces as Piketty asserts. For example, the monopolies granted by Congress and federal agencies to the cable TV providers permit players in the National Football League to receive outsized salaries financed in significant measure by unregulated and ever-rising cable subscription fees. And top corporate leaders do set their own pay by controlling the membership and serving on one another's boards of directors.
It's a fool's errand to try to solve those kinds of problems by simply taxing high incomes and wealth.
Rather, modern economics prescribes that when natural monopolies emerge, such as in the delivery of cable television, it is the responsibility of governments to regulate rates as they do the electric utilities to ensure fair incomes to providers and reasonable prices to consumers. And to discipline corporate governance to ensure senior managers do not place their interest above those of shareholders and ordinary workers at large corporations.
The extreme positions for and against measured government intervention embraced by politicians too often block such prudent regulation.
In the end, it's a failure of democratic governments to act responsibly—not the shortcomings of capitalism—that is failing America's workers and middle class.
Peter Morici, professor at the Robert H. Smith School of Business at the University of Maryland, is a recognized expert on economic policy and international economics. Previously he served as director of the Office of Economics at the U.S. International Trade Commission. Follow @pmorici1


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In accordance with the requirements of Title II of the Americans with Disabilities Act of 1990 (ADA), the City of Belvidere (the City) will not discriminate against qualified individuals with disabilities on the basis of disability in its services, programs or activities.
EMPLOYMENT: The City does not discriminate on the basis of disability in its hiring or employment practices and complies with all regulations promulgated by the United States Equal Employment Opportunity Commission under Title I of the ADA.
EFFECTIVE COMMUNICATION: The City will generally, upon request, provide appropriate aids and services leading to effective communication for qualified persons with disabilities so they can participate equally in City programs, services and activities.
MODIFICATIONS TO POLICES AND PROCEDURES: The City will make all reasonable modifications to policies and programs to ensure that people with disabilities have an equal opportunity to enjoy all of its programs, services and activities. For example, individuals with service animals are welcome in City offices, even where pets are generally prohibited.
Anyone who requires an auxiliary aid or service for effective communication, or a modification of policies or procedures to participate in a program, service or activity of the City should contact the City Clerk (who is the City's ADA Coordinator) as soon as possible but no later than two (2) business days before the scheduled event.
The ADA does not require the City to take any action that would fundamentally alter the nature of its programs or services, or impose an undue financial or administrative burden.
Complaints that a program, service or activity of the City is not accessible to persons with disabilities should be directed to the City Clerk.
The City of Belvidere will not place a surcharge on a particular individual with a disability or any group of individuals with disabilities to cover the cost of providing auxiliary aids/services or reasonable modifications of policy, such as retrieving items from locations that are open to the public but are not accessible to persons who use wheelchairs.
This Complaint Procedure is established to meet the requirements of the Americans with Disabilities Act of 1990 (the Act). It may be used by anyone who wishes to file a complaint alleging discrimination on the basis of disability in the provision of services, activities, programs or benefits by the City of Belvidere, Illinois (the City). The City's Personnel Manual and/or collective bargaining agreements govern employment related complaints of disability discrimination.
The complaint should be in writing and contain information about the alleged discrimination such as name, address, phone number of the complainant and location, date and description of the problem. Alternative means of filing complaints such as personal interviews or a tape recording of the complaint will be made available for persons with disabilities upon request.
The complaint should be submitted by the complainant or his/her designee as soon as possible but no later than sixty (60) calendar days after the alleged violation to:
City Clerk/ADA Coordinator
401 Whitney Blvd.
Belvidere, Illinois 61008
Illinois Relay Dial 711
Within fifteen (15) calendar days after receipt of the complaint, the ADA Coordinator or his/her designee will meet with the complainant to discuss the complaint and the possible resolutions. Within 15 calendar days the ADA Coordinator or his/her designee will respond in writing, and where appropriate, in a format accessible to the complainant. The response will explain the City's position and offer options for substantive resolution of the complaint, if possible.
If the response by the ADA Coordinator or his/her designee does not satisfactorily resolve the issue, the complainant or his/her designee may appeal the decision within fifteen (15) calendar days after receipt of the response to the Mayor or his designee.
Within fifteen (15) calendar days after receipt of the appeal, the Mayor or his designee shall meet with the complainant to discuss the complaint and possible resolutions. Within fifteen (15) calendar days after the meeting, the Mayor shall respond in writing in a format accessible to the grievant, with a final resolution to the complaint.
All written complaints received by the ADA Coordinator or his/her designee, appeals to the Mayor and responses from these offices shall be retained by the City for at least three (3) years.


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I found my home.no.net pages on a USB hard disk drive laying around here. That was a close call, since my former host had deleted their backups of my stuff. Anyway, these old pages include notably:
I'll re-up the two KIM tracks when I finally get around to putting the Crescent recordings online. But now I have to let that sweet, tender BBQ meat Lady C made for us sink in first.


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Encoded Archival Description Tag Library, Version 2002
EAD Elements
<c02> Component (Second Level)
A wrapper element that designates a second-level subordinate part of the materials being described. Components may be either unnumbered <c> or numbered <c01>, <c02>, etc. The numbered components <c01> to <c12> assist a finding aid encoder in nesting up to twelve component levels accurately.
See the description under Component (Unnumbered) <c> and Component (First Level) <c01> for additional information.
May contain:
accessrestrict, accruals, acqinfo, altformavail, appraisal, arrangement, bibliography, bioghist, c03, controlaccess, custodhist, dao, daogrp, descgrp, did, dsc, fileplan, head, index, note, odd, originalsloc, otherfindaid, phystech, prefercite, processinfo, relatedmaterial, scopecontent, separatedmaterial, thead, userestrict
May occur within:
See examples under <c01> Component (First Level) and in fully encoded examples in Appendix C.
The Library of Congress » Standards » EAD
May 26, 2006


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Known Issues
Image attachments not working - this is the first thing I need to get fixed. It worked correctly on local test machine but now they don't.
Known Enhancements
- Animated Forum Icon - the campfire is enchanting
- Responsive Styling - much better to look at on mobile phones now
The new forum can be shrunk to a ridiculously small width. It also incorporates "responsive" styling, which moves elements around the page if there is a lack of space. This means no matter if you are looking on a tiny mobile screen or on a full size desktop, you can have a good forum posting experience.
Look at how the 3 most popular UO forums compare side by side on the same 1600x900 monitor:
- HOT/UOGuide - It can even go smaller without a horizontal scroll bar. Notice how you can see 9(!) topics despite it being the smallest width.
- UOForums - You can not see any topics at all without scrolling down. Even when the window takes up the full 1600 width of the monitor!
- Stratics - You can also see no topics despite Stratics being granted the largest amount of width in this example. At a full 1600 pixels you can only see 3 topics, which are all announcements. So you still have to scroll down to view any of the new topics.


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Dirs: Travis Matthews, James Franco. US. 2013. 60mins
Travis Matthews and James Franco use the controversial cuts to William Friedkin's film Cruising (which screened at Berlin in1980) as way into deconstructing how male homosexuality is dealt with in cinema, and while the film is perhaps too short to make an impact as a theatrical release it will be an easy fit into other film festivals where its running time and explicit footage will work astutely.
Interior. Leather Bar. is a fascinating and intriguing film that never takes any simple options and works well in terms of raising provocative issues.
The film playfully veers between reality and fiction – to the extent that it is never fully clear what Matthews and Franco are trying to achieve and how much they are playing characters – and while it never fully makes an attempt to reveal the truth behind the lost 40 minutes from Cruising (which allegedly featured overly explicit scenes, cut to secure the right rating for release) it smarty dwells on Hollywood homophobia and clichés.
The jumping off point for Interior. Leather Bar. Is the notion that Franco and Travis will shoot a film that would replicate the 40 minutes, largely set in a gay leather bar where – in the film – the undercover cop played by Al Pacino has more than a few close encounters with a series of burly leather-clad gentlemen. Travis seems to handle to actual directing chores, while Franco drops in and out to express his thoughts on wanting to show more gay sex in mainstream cinema and also offer haphazard support to actor Val Lauren, who is to play 'Al Pacino' in their film.
In Cruising, Pacino played a cop hunting for a killer of gay men, and Lauren (who played Sal Mineo in Franco's film Sal) – or perhaps Lauren the 'actor' – is slightly worried about playing a straight man in a 1980s leather bar. The debates he has with Franco allow for much mulling over sexual representation, though the film never offers any easy answers, with much of the dialogue clearly scripted, presumably also the footage of the initial discussions about the project.
The debate about how sex should be seen on screens is occasionally intercut with footage of the lost 40 minutes being replicated, along with the stylishly shot re-enactment itself. There are moments of explicit sex, but these are minimal, with the Cruising link really a starting point for Franco's crusade to bring explicit gay sex to the screen. Quite how this will sit alongside his upcoming lead role in Disney's Oz The Great And Powerful remains to be seen, but as a creative type he has always liked to keep his options wide and varied.
To a certain extent because Franco and Matthews keep the film vague in terms of what reality they are trying to expose it eventually loses its impact, but there is no denying that Interior. Leather Bar. is a fascinating and intriguing film that never takes any simple options and works well in terms of raising provocative issues.
Production company: RabbitBandini Productions
International sales: The Film Sales Company, www.filmsalescorp.com
Producers: James Franco, Vince Jolivette, Travis Mathews, Iris Torres, Keith Wilson
Executive producer: Thomas Patrick Lane
Screenplay: Travis Mathews
Cinematography: Keith Wilson
Production designer Liz Philips
Music: Santiago Latorre
Main cast: Val Lauren, James Franco, Christian Patrick, Travis Mathews, Brenden Gregory, Michael Lannan, Matthew McKelligon, Joel Michaely, Chervine Namani, Adrian Pena


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People think they want all sorts of different things. And sometimes their thoughts are even right – that is, aligned with reality.
Often, however, unexamined emotional cravings and other urges get in the way of people pursuing their most important goals. These cravings emerge from unmet needs that date back to earlier in life, sometimes even as far back as childhood or infancy. For many people, trying to satisfy these emotional cravings makes them operate like automatic computer programs or scripts. Instead of acting as a rational human being, they act out a script that may have been written years before, in response to some long-forgotten, unconscious, emotional craving.
Ultimately, the origin of these cravings is less important than actually doing the work of clearing them out of the way, and moving on to the real task at hand. Many people get involved in so called "self-help", and quickly learn the importance of setting goals. Often, they set some goals and then wonder why they don't actually make progress toward those goals, instead getting derailed by their craving for specific emotional wants instead.
You may have heard the fable – originally attributed to Buddha – of the man who was shot by an arrow. A doctor was called to work on the man to fix him up, but the wounded man refused, saying that he needed to know who had shot him, and why, and what that other man's motivation was, and why he wished him harm, and so forth. Ultimately, the man died – and his desire for knowledge was still unsatisfied.
Many people live their lives this way. Rather than getting to work on something that really matters to them, they analyze themselves and their emotions endlessly. In life, as in battlefield medicine, understanding is the consolation prize, and a weak prize it is.
A few years ago I learned of a simple framework that I have found useful in helping people let go of the various emotional barriers that they tend to place in their own paths [1]. Psychologists and researchers have segmented peoples' habitual reactions to circumstances into four basic axes, representing different emotional "wants":
- Approval / Disapproval
- Control / Surrender
- Security / Danger
- Separation / Oneness
Why does it matter that people seek these payoffs in emotional games? It matters because these games tend to be a distraction from peoples' real goals – the things that people actually want. Instead of working toward their real goals, people often become distracted into chasing down one or more of these "wants" as side goals, in order to satisfy unconscious emotional scripts that were set in motion years before.
Approval / Disapproval
On the one hand, many people crave approval from other people, or their environment.
The negative effects of approval-seeking are well-known: taking actions that are people-pleasing rather than guided by one's own integrity, suppressing one's own intentions in order to "look good" for other people, changing oneself in order to conform to others' expectations.
There can also be a tangible or emotional payoff when a person secures the approval of others – compliments and praise, feeling of connection and acceptance by others, and even physical benefits such as gifts or salary raises.
At other times, people actively seek disapproval from others. This can take the form of a person doing the opposite of what he is asked to do, teasing others, or "pushing their buttons" – taking actions that are known to be frustrating. A contemporary example of this is so-called Internet "trolling", where a person tries to annoy or upset others in online discussions.
Control / Surrender
It is common for people to try to exercise some level of control over their environment. This was originally expressed through Maslow's hierarchy of needs – Maslow observed that more basic, body-centered needs are controlled first, followed by a desire and intention to control more abstract needs. Most people generally like to design their social and physical surroundings to be comfortable and predictable, in order to satisfy their emotional desire for control.
On the other hand, many people choose to surrender instead, and make others responsible for them and their decisions. This can happen at work, where everything is "someone else's fault", or in the home, for example, where a woman says "I have to ask my husband" for every tiny decision or action. Dysfunctional behaviors such as blaming and apathy emerge from surrender. At the extreme, a person may reject all personal responsibility and depend completely on family or the state in order to live.
Security / Danger
Most of the time, people seek security for their bodies and minds – safeguarding their personal health, eating carefully, working out, taking their vitamins, and not driving too fast. Obviously, this desire also extends to peoples dependent families and other loved ones, as well as to their personal property.
And of course there exists a thrill for many in rejecting security and instead seeking danger – practicing extreme sports, gambling, driving too fast, indulging in unhealthy foods, or abusing alcohol and other drugs.
Separation / Oneness
The typical psychological development of a human being leads to a person becoming aware of himself as a separate consciousness around age two. This leads in to the so-called "terrible twos" with its intense emphasis on "me" and "mine" as the growing child creates himself as an individual being. This desire for separation continues into the future, with many people seeking to separate themselves from others and assert their own uniqueness in various ways. Some people try to separate from others through competition and achievement, others withdraw into their own worlds of imagination and fantasy, and others cultivate obscure tastes and habits that distinguish them from others.
Some psychologists believe that religion originally formed out of an unconscious impulse to reconnect with the feeling of oneness experienced by an infant in the womb – even though few people consciously remember this undifferentiated state, it's possible that as adults they unconsciously recognize experiences that are similar. In life, many people also experience feelings of loneliness and isolation, and seek to repel those feelings by joining with various groups or organizations.
These different axes are often deeply interrelated, of course. A person may be trying to satisfy more than one of these emotional wants with a single habit or action.
These impulses are not "right" or "wrong" – they are either useful, or not. In most cases, the path to a person's goal is simpler and less bumpy when these emotional wants do not crop up, and he can simply move forward, completing the various steps and milestones en route to that goal.
In some cases, other people or organizations can use these emotional wants to manipulate people into serving them and their goals. Political movements, advertisements, and other organized engines of persuasion attempt to manipulate people by appealing to various different emotional wants on these four axes. It is a very interesting exercise to guess which of these wants are being activated in a news article, a TV ad, a political campaign, or a web page selling a particular product.
It's valuable to be able to recognize when you are working on one of these emotional wants, instead of working on a real goal. This knowledge can remove your tendency to become sidetracked in unproductive side goals fueled by old emotional cravings and baggage. It can help you work more effectively, with better focus and attention, on those things that truly matter to you.
[1] You can find this framework presented in the Sedona Method, among other mainstream and alternative therapeutic methodologies.
The following are questions that you can use to ask yourself in order to explore your relationship with these emotional wants:
- Is this coming from a desire for approval, control, security, or separation (or their opposites)?
- Can you allow yourself to want your goal, more than you crave approval, control, security, or separation (or their opposites)?
- Could you completely let go of wanting your goal?
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pp. 505-521
The National Government as a Holding Corporation: The Question of Subsidiary Budgets
W. F. Willoughby
The Reorganization of Municipal Government in Porto Rico. II: Financial, W. F. Willoughby
The Reorganization of Municipal Government in Porto Rico: Political, W. F. Willoughby
A Dividend to Labor, Nicholas Paine Gilman Reviewed by W. F. Willoughby
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As long as the charge is still listed as a temporary authorization or as pending, you do not need to worry. This is simply a temporary hold that occurs when a payment vendor checks to make sure your account has the necessary funds to deposit. If the deposit fails after this check, the pending charge will remain for a short period of time.
This happens frequently, so it is not a cause for concern. The charges are resolved automatically, usually within 3 business days. If you do not wish to wait, you should call your issuer and let them know the deposit was declined so the temporary charge should be dropped.


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We generally relate Itikaf to spiritual retreat to a Mosque in the last 10 days of Ramadan . Do you know that itikaf can also be for any time and for whatever Period ? yes , It can even be for minutes,provided that we have pronounced the intention .This other type of Itikaf is a Nafil Ittikaf .It is a blessing which we should all try to utilise especially in these blessed months of Rajab ,Shaban and Ramadan .
For those who are new to Islam,
The I'tikāf is a type of spiritual retreat which allows the person to experience isolation from the hustle and bustle of everyday life and socialising with other people in order to gain a closeness with Allāh .
Types of I'tikaf
There are three types of I'tikaf: 1. Wajib, 2. Sunnah, 3. Nafl
1. Sunnah I'tikaf: This I'tikaf was observed by Rasulullah (PBUH) in every year of his stay at Madinah Munawwarah.
- This I'tikaf means to seclude oneself inside the masjid for the last ten days of Ramadan. This I'tikaf is Sunnatul-mu'akkadah 'alal-kifayah: that is, if a few persons from the locality observe it, the rest will be exempted.
Rasulullâh Sallallâhu 'alayhi wasallam always observed, I'tikâf and the Muslims have on the whole adhered to it. It has become a regular feature of the month of Ramadhân and a confirmed practice with the devout and the faithful. Hazrat Ayesha Radiallâhu anha relates that "Rasulullâh. Sallallâhu 'alayhi wasallam regularly observed I'tikâf during the last ten days of Ramadhân till the end of his life. After him, his wives maintained the tradition." (Bukhari)It is related by Hazrat Abû Huraira Radiallâhu anhu that "Rasulullâh Sallallâhu 'alayhi wasallam observed I'tikâf for ten days every year in the month of Ramadhân. In the year he passed away he observed it for twenty days." (Bukhari)
- If no one observes it then all the Muslims of that area will be sinful in neglecting this sunnah. The niyyah for Sunnah I'tikaf is that a firm intention should be made for this purpose before the sun sets on the 20th of Ramadan, in the masjid that is chosen for the I'tikaf. It terminates at sunset if the crescent is sighted on the 29th or on the 30th of Ramadan.
- There is no prescribed salah to be performed for this purpose. It is noteworthy that generally no Nafl salah should be performed after 'Asr salah until Maghrib.
2. Wajib I'tikaf: This refers to that I'tikâf
(a) which becomes wâjib because of making nadhr, that is, taking a vow, or
(b) which becomes wâjib as Qada' for rendering void a Sunnah I'tikâf.
- For instance, when a person makes a vow of thanks-giving to Allah that if Allah fulfills a certain wish of his, he will perform so many … days of I'tikaf. In this case, the moment his wish is fulfilled, I'tikaf becomes compulsory. Or, a person may merely make an unconditional vow whereby he makes I'tikaf compulsory upon himself for a certain number of days. This becomes a duty on him from that moment onwards.
- A wajib I'tikaf cannot be for less than one day and one night and has to be performed while fasting, irrespective of whether the fast is specifically for this purpose or not. If the niyyah is for several days then the same number of nights will also have to be spent in I'tikaf. The I'tikaf will thus begin before sunset and terminate at sunset after the avowed number of days has been completed. The night proceeds the day in Islamic reckoning. The intention for this type of I'tikaf must be pronounced, mere mental niyyah is not sufficient.
3. Nafl l'tikaf: There is no special time or specific number of days for Nafl l'tikaf.
- A person may form the niyyah for any number of days at any time of the year, even for his whole life. While Imam Abu Hanifah (R) states that it cannot be for less than a full day, Imam Muhammad (R) states that there is no limit as to the minimum period of time. It could even be for just a few seconds. The fatwa is on this latter view.
- There is no fast associated with this type of I'tikaf. .It is desirable for anyone entering a masjid to make the niyyah for I'tikaf as long as he will remain in the masjid. So, while he is in 'ibadah (worship), he also gains the reward of I'tikaf.
- It is advisable for everyone who comes to join the congregational prayers to form an intention of I'tikaf upon entering the masjid. This will mean that as long as he remains busy with salah, dhikr,' listening to religious lectures, etc. He also receives the reward for I'tikaf.
Conditions that must be fulfilled for Itikaf
- It is necessary for I'tikâf that a person be a Muslim and sane. Hence, the I'tikâf of an insane person or a kafir will not be valid. However, just as a minor child may perform Salâh or keep fast, similary such minor may performI'tikâf. (Badai).
- A woman may also performI'tikâfin her home by setting aside a specified place for ibâdah and performing therein such I'tikâf. However, it is necessary for her to obtain her husband's consent for such I'tikâf. Moreover, it is essential that she is not in a state of menstruation and nifâs.
- it is a condition ofI'tikâf Masnun and I'tikâf wâjib that a person be in a state of fasting. Hence, if a person is not in a state of fasting, he cannot perform these categories of I'tikâf. However, fasting is not a condition in the case of Nafl I'tikâf.
- For male persons, 'Itikat can only be performed in the masjid. The most blessed and preferred I'tikâf is that performed at al‑Masjid al Harâm in Makkah. The next most preferred I'tikâf is that performed at al‑Masjid al‑Nabawîin al‑Madinah. Third in order of preferability is al‑Masjid al Aqsa (in Al‑Quds). Fourthly, any Jam'i Masjid. However, it is not necessary to perform I'tikâf at a Jam'i Masjid. On the contrary, I'tikâf may be performed at any masjid where prayers are said five times (each day) in jama'at. If a masjid is such that five time prayers (each day) are not said therein, then in such an event there is a difference of opinion amongst the 'Ulamâ'. Some scholars are of the view that I'tikâf may be performed at such a masjid, although it is not preferable. (Shâmi)
- I'tikâf can be made in a masjid wherein only in Ramadhân 5 daily Salâh are performed (Fatâwa Rahîmîyah vol. 2. p. 30)
Factors That Render I'tikaf void
I'tikâf is rendered void by the following factors:
- Apart from the necessities mentioned above,I'tikâf is rendered void if the person performing I'tikâf leaves the hudud of the masjid for any other purpose although such leaving is for one moment (Hidâyah). It is clear that one will be said to have left the masjid when the feet (of the person performing I'tikâf) have been put outside in such a manner that according to custom one will be said to have left the masjid. Hence, if only the head is outside the masjid, then I'tikâf shall not thereby be rendered void. (Al‑Bahr‑ur‑Raiq).
- Similarly, if a person performingI'tikâf leaves for a valid Shar'î necessity, but after completing such a necessity, he waits or stays outside (the masjid) even for one moment, then theI'tikâf is thereby rendered void. (Shâmi)
- If one leaves themasjid without a valid Shar'î reason or need, whether intentionally, in forgetfulness or by mistake, then in such situations the I'tikâf is rendered void. However, one will not sin for rendering the I'tikâfvoid if the leaving is due to mistake or forgetfulness. (ibid.)
- TheI'tikâf will also be rendered void if a person under mistaken belief enters a part of the area of the masjidthinking that it falls within the hudud of the masjid, whereas in fact it is excluded there from. Hence, one must properly ascertain the hudud of the masjid before commencing I'tikâf.
- Since fasting is a condition forI'tikâf, if the fast breaks then I'tikâf is rendered void accordingly, irrespective whether such fast was broken for a valid reason or not, or intentionally or by mistake. In each of these cases,I'tikâf is rendered void. The meaning of breaking fast by mistake is that a person whilst remembering that he is fasting does some involuntary act which is opposed to the requirement of fasting; for example, the person continued eating until the rise of dawn, or made Iftar before the setting of the sun under the mistaken belief taht the time for Iftar had passed; or whilst gargling water entered the gullet by mistake althought the person remembered that he was fasting. In all these situations, the fast is broken and I'tikâf is correspondingly rendered void.However, if a person forgot that he was fasting and in such state of forgetfulness ate, and drank something, then both his fast and I'tikâf are not rendered void. (Shâmi)
- I'tikâfis also rendered void by sexual intercourse whether done intentionally or by mistake, and whether done during the day or night, inside the masjid or outside, and whether emission results or not. In all these situations, I'tikâf is rendered void.
- Kissing and cuddling is not permissible during the course ofI'tikâf if this causes emission, then I'tikâf is rendered void. However, if no emision results then notwithstanding its illegality, the 'ltikaf is not rendered void. (Hidâyah)
Itikaf of Women
Narrated Aisha RA : (the wife of the Prophet) The Prophet (ﷺ) used to practice I`tikaf in the last ten days of Ramadan till he died and then his wives used to practice I`tikaf after him.
The fadilah ofI'tikâf is not confined to men; women also can take advantage of it. However, women should not perform I'tikâf in the masjid. Their I'tikâf is only possible in the house. The procedure is as follows:
- Women should sit for I'tikâf in that place in the house which has been set aside for Salâh and 'Ibadah. If no such place has been previously set aside, then a place must be so set aside prior to the commencement ofI'tikâf, and I'tikâf must accordingly be performed therein. (Shâmi)
- If no specific place has been built or set aside in the house forSalâh, and it is not possible for some reason to so build or set aside a place therein, then in such event a woman may at her discretion demarcate any place within the house and perform I'tikâf there. (Âlamghiri)
- It is necessary for a married woman to obtain the consent of her husband for the purpose of performing I'tikâf. It is not permissible for a woman to perform I'tikâf without the permission of her husband. (Shâmi) However, husbands should not without reason deprive their wives of performing I'tikâf by refusing consent. On the contrary, they should grant consent.
- If a woman has commencedI'tikâf with the permission of her husband and thereafter he endeavours to prohibit or prevent her from completing same, then he cannot do so. If he succeeds in preventing her, then the woman is not obliged to complete I'tikâf. (Alamghiri)
- It is necessary for a woman to be free from menstruation andNifâs in order to perform I'tikâf ‑ that is, she cannot perform I'tikâf in a stage of menstruation and Nifâs.
- Consequently, a woman should, prior to the commencement ofMasnun I'tikâf, determine whether the date of her menstruation will coincide with the period of I'tikâf. If the menstruation is expected to occur towards the end of the last ten days of Ramadhân, then she must not perform Masnun I'tikâf. However, she may performNafl I'tikâf for the period until the arrival of her menstruation.
- If a woman has commencedI'tikâf, and thereafter menstruation commences during the duration of I'tikâf, then it is wâjib upon her to immediately abandon I'tikâf, as soon as her menstruation commences. In such a situation it is wâjib upon her to make qada I'tikâf of only the day in which she abandoned the I'tikâf (as a result of the intervention of menstruation). The procedure of such qadah is as follows: After the woman becomes pure of such menstruation, she keeps fast on any day and performs I'tikâf. If the days remain in Ramadhân, then she may make qadha in Ramadhân in which case the fast of Ramadhân will be sufficient. However, if Ramadhân has terminated at the time of her becoming pure from such menstruation, then she must thereafter specifically keep fast qadha I'tikâf for one day. (Commentary toBehesti Zewar)
- The place within the home demarcated by a woman for the purpose ofI'tikâf will for the duration thereof fall within the hukm of the masjid. It is not permissible for her to move from such place without a Shar'înecessity. She cannot leave such place and enter any other portion or area of the home. If she does so, herI'tikâf will break.
- The rules applicable to men relating to moving from the place ofI'tikâf are also applicable to women. For those needs and necessities in relation to which it is permissible for men to leave the masjid, it is similarly permissible for women to leave the place of I'tikâf for such needs and necessities. (not Janazah). For those works in relation to which it is permissible for men to leave the masjid, it is similarly permissible for women to leave the place of I'tikâf for such works. Accordingly, women should, prior to commencing I'tikâf, thoroughly acquaint themselves with the rules relating to I'tikâf Masnun which have been discussed earlier under the heading "I'tikâf Masnun".
- During the I'tikâf, women may, whilst sitting in their place of I'tikâf indulge in sewing and knitting. They can advise and guide others in regard to matters affecting the home. However, they cannot leave the place demarcated for I'tikâf. Moreover, it is preferable if they concentrate during the I'tikâf on Dhikr, Tasbihat,Tilawat al‑Qur'an and 'Ibadat. They should not spend too much time on other matters.
Types and Detail Rules of I'tikaf (Detailed) from book Ahkam'e I'tikaf by Mufti Taqi Usmani
Masnun Itikaf
The I'tikâf which is performed in the last ten days of Ramadhân Mubarak is known as Masnun I'tikâf. The time for this I'tikâf commences upon completion of the twentieth day (of Ramadhân), that is, with effect from the setting of the sun, and remains until the sighting of the Shawwal moon (Eid moon). In view of the fact this I'tikâf commences from the twenty‑first night (of Ramadhân) ‑ and the night commencing from the setting of the sun ‑ it is therefore necessary for the person wishing to performI'tikâf to enter the hudud of the masjid on the twentieth day on such time before Maghrib so that the setting of the sun takes place whilst he is in the masjid.
The I'tikâf of the last ten days of Ramadhân is Sunnah Mu'akkadah Kifayah. This means that if one person, who lives in a particular area in which a masjid is situated, performs I'tikâf, then in such an event the Sunnah is fulfilled on behalf of all the members of that area. However, if nobody in the entire area performs I'tikâf, then all the members of the area will be liable for the sin of failing to fulfil a Sunnah.
- It is clear from the foregoing that it is the responsibility of every member of the area or township to ascertain in the beginning whether any person is to sit for theI'tkâf in their masjid or not.
- However, it is not permissible to cause some person to sit by giving him payment or money because it is not permissible in the case of 'Ibadah to give or take money or wages. (Shâmi)
If no member of a particular area is able to sit forI'tikâf due to circumstances of necessity, then in that event arrangements must be made to cause some person from another area to sit. (Fatâwa Darul Ulûm Deoband)
The outstanding pillar of I'tikâf is that a person remains for the duration of I'tikâf within the hudûd of the masjid. Save and except for the necessities of nature (see details later), he must not leave the hudud of the masjid even for one moment. For, if he leaves the hudûd of the masjid for one moment without a valid Shar'î reason (the details of which are dealt with later), the I'tikâf is rendered void.
By the term Shar'î necessity, we mean those necessities on the basis of which the Sharî'ah has permitted the person performing I'tikâf to leave the masjid. TheI'tikâf is not rendered void if the person leaves by virtue of such necessities.
These necessities are as follows :
- The need to urinate or defecate, that is, to attend to the call of nature.
- The need forGhusl of janabah when it is not possible to make Ghusl in the masjid.
- The need to makewudhu when it is not possible to make wudhu while in the masjid.
- The need to bring food and drink when another person is not available to do so.
- The need of theMu'adhin to go out for the purpose of calling Adhân.
- If JumuahSalâh is not performed in the masjid wherein I'tikâf is performed, the need to go to another masjidto perform Jumu'ah.
- The need to move to anothermasjid in the event of leaking, etc. of the the masjid.
Apart from these needs, it is not permisible for the person performing I'tikâf to leave the masjid for any other purpose. Now, we shall, insha-Allâh, explain details of each of these needs.
(a) The person performingI'tikâf can leave the rnasjid to attend the call of nature, that is, to urinate of defaecate. In so far as urinating is concerned, he must go to the place nearest the masjid where it is possible to urinate. In regard to defaecation, if a toilet has been built attached to the masjid, and if it is possible to defaecate therein, then he must go there. It is not permissible to go to another place. However, if a person cannot defaecate due to his nature or because of extreme difficulty at any place besides his home, then it is permissible forlim to go to his house for this purpose, even if a toilet is available near the triasjid. (Shâmi)
If a person does not have this difficulty, then he should utilise the toilet of the masjid. If such a person leaves the masjid toilet and goes to his house, then his I'tikâf is rendered void according to some ''Ulamâ. (Shâmi)
(b) If the masjid does not have any toilet, or if it is not possible to attend the call of nature therein, or in the case of extreme difficulty, then in such events it is permissible to go home to attend the call of nature, notwithstanding the distance of such home. (Shâmi)
(c) If the home of a friend or a relative is present near the masjid, it is not necessary to go to his friend's or relative's home to attend the call of nature. Despite this, one is permitted to go to one's home even if it is situated at a distance in comparison to the home of such a friend or a relative. (Shâmi)
(d) If a person owns two houses then he should go to the nearer one to attend the call of nature. If he goes to the further home then his I'tikâf is rendered void according to some 'ulama. (Alamgiri)
(e) If the toilet is occupied, then it is permissible to wait until it is vacant. But it is not permissible to remain even for one moment once the need is fulfilled. If one remains then, I'tikâf is rendered void. (Barjandi)
(f) It is permissible to make Salâm to someone or to reply to a Salâm or to talk briefly in the house or on the way to the toilet and on return, provided that one does not stop for such brief talk. (Mirqat)
(g) It is not necessary to walk briskly on the way to the toilet or on return. It is permissible also to walk slowly. (Âlamghiri)
(h) On the way to the toilet to attend to the call of nature, one must not stop at the instance of another. One must while walking indicate to such other person that one is in a state of I'tikâf. One can not stop for this purpose. If one stopped for some time at the instance of another, then his I'tikâf is rendered void. This applies to the extent that if a debtor has on the road stopped the person performing I'tikâf then according to Imâm Abû Hanifah Rahmatullâh 'alayhi the I'tikaf is rendered void. The I'tikâf is not rendered void by virtue of his necessity according to Imâm Abû Yusuf and Imâm Muhammad Rahmatullâh 'alayhi. Imâm SarakasiRahmatullâh 'alayhi has on the basis of ease and facility manifested a preference for the view point of the latter two. (Mabsut) However, precaution demands that one must not stop on the road under any circumstances.
(i) It is permissible to smoke a cigarette upon leaving to visit the toilet provided that one does not have to stop for this purpose.
(j) If any person who has gone to his house for the purpose of attending to the call of nature, then it is permissible for him to make wudu therein, after attending to the call of nature. (Majma‑ul‑Anhar)
(k) Istinjah is included in the term "attending to call of nature". Hence, if a person suffers from the disease of urine drops, he can go outside for the purpose only of Istinjah for this reason, the jurists have set forth Istinjah as a separate ground of necessity entitling a person to leave apart from the ground of "attending to the call of nature." (Shâmi)
(l) While in I'tikâf to be in state of wudhu is Mustahab [desirable] and not wâjib [compulsory]. To read books ofTafsîr and jurisprudence in the state of wudhu is also mustahab. (Fatâwa Mehmoodiya vol. 3 p. 117/2)
(m) While in I'tikâf one can inquire from vistors about those who are absent. (ibid.)
It is permissible for the person performing I'tikaf to leave the masjid for the purpose of Ghusl of Janabah in the event of emission of semen.
This is subject to the explanation that if such a person can make Ghusl whilst remaining in the masjid, for example, by sitting in some big tub and performing Ghusl in a manner that the water does not fall in the masjid then it is not permissible for him to go outside.
However, if this is not possible or there is extreme difficulty then he may go outside for Ghusl of Janabah. (Fath‑ul‑Qadir) If there is a Ghusl Khanah in the masjid, then he must perform Ghusl there. However, if there is noGhusl Khana in the masjid, or it is not possible to make Ghusl therein for some reason, or if there is extreme hardship, then one can perform Ghusl in one's home.
Apart from Ghusl of Janabah, it is not permissible to leave the masjid for any other Ghusi. It is not permissible to leave the masjid for the purpose of Jurnu'ah Ghusl or a Ghusl to cool oneself. If one has left the masjid for this purpose then I'tikâf is rendered void. However, if one wishes to make Jumu'ah Ghusl or cool oneself, then he must adopt such a course that the water does not drip into the masjid. For example, he must sit in some tub and bathe himself, or make Ghusl at the corner of the masjid in such a way that the water drips outside the masjid.
If a person has another available to bring food and water for him to the masjid, then it is not permissible for such a person performing I'tikâf to leave the masjid for the purpose of fetching food. If, however, he does not have available any person to bring food and water, then it is permissible for him to leave the masjid to bring food (al‑Bahr‑ur‑Raiq). However, the food must be brought to the masjid and eaten therein. (Kifayat‑ul‑Mufti)
Such a person moreover must bear in mind that he must leave the masjid at a time when he is able to receive the food. But if he has to wait for some reason to receive the food, there is no objection.
(a) If a mu'adhin is performing I'tikâf and he has to leave the masjid for the purpose of giving Adhân, then it is permissible for him to go outside. But he must not remain there after giving the Adhân.
(b) If a person is not a mu'adhin but he wishes to give Adhân for a particular time, then it is permissible for him to leave the masjid for the purpose of giving Adhân. (Mabsut)
(c) If the door of the minaret of the masjid is situated within the masjid, then it is absolutely permissible for the person performing I'tikâf to climb the minaret because it will constitute part of the masjid. However, if the door of the masjid is outside the masjid itself, then apart from the need to give Adhân, the person performing 'ltikaf is not permitted to climb such a minaret. (Shâmi)
(d) It is preferable that I'tikâf be made in such a masjid where Jumu'ah Salâh is performed so that it is not necessary to go outside for Jumu'ah. However, if no Jum'ah Salâh is said in a particular masjid and only five times Salâh is said therein, then it is permissible to perform I'tikâf in such a muffid. (Âlamghiri)
(e) In such a situation, it is permissible to go to another masjid to perform Jum'ah Salâh. However, one must leave for this purpose at such a time that, in his estimation, upon reaching the Jam'i Masjid, he will be able to perform the four rakâh sunnah and thereafter, witness immediately the commencement of the khutbah. (ibid.)
(f) If the person performing I'tikâf has gone to a certain masjid to perform Jurn'ah, then he may perform sunnah prayers after completing the fard in that masjid. However, he cannot remain (in the masjid) thereafter. (Ibid). If he remains for a period exceeding necessity then his I'tikâf is not rendered void because he has remained in a masjid. (Badai)
(g) If a person goes to a Jam'i Masjid to perform Jum'ah and thereafter remains there and completes the remaining period of I'tikâf, then his I'tikâf will remain valid. This act is, however, makrûh. (Âlamgiri)
One can make I'tikâf in one masjid and lead tarawîh in another provided when sitting for I'tikâf this intention was made. (Âlamqiri vol. 1, p. 199)
It is necessary for every person performing I'tikâf to complete his I'tikâf in the masjid where he commenced it. However, if he is faced with such an extreme difficulty and hardship that it is not possible for him to complete theI'tikâf in such a masjid, for example, because such a masjid may collapse, or he is removed therefrom under compulsion, or there is a strong danger to life or property by staying there (in the masjid), then it is permissible to move to another masjid and complete the I'tikâf there. If one has left for this purpose, the 'ltikaf will not be rendered void, provided that upon leaving one does not wait or remain on the road but proceeds directly to the other masjid. (Âlamgiri)
(a) Generally it is not permissible for the person performing I'tikâf to leave the masjid to participate in Janazah Salâh or to visit the sick. However, if one left to attend the call of nature, and incidentally, on the road enquired of some person's health or participated in a Janazah Salâh, then theI'tikâf is not rendered void. (Badai)
Moreover, one can visit or enquire of the sick whilst one is walking on. Consequently, Hadrat 'Aishah (R.A.) has said that the Rasululla Sallallâhu 'alayhi wasallam enquired of the sick whilst walking on, and he did not change his way for the purpose. (Abû Dawûd). In regard to Janazah Salâh it is a condition that one does not stop at all after the Salâh itself. (Mirqat).
(b) Apart from this, if a person makes a condition at the time of the intention of the I'tikâf itself to the effect that if he wishes during the course
of the I'tikâf to visit a certain sick person, or participate in Janazah Salâh, or attend a certain Islâmic or religious gathering, he will do so, then in such a situation it is permissible to leave the masjid for these purposes, and hisI'tikâf will not thereby be rendered void. However, in this manner, his I'tikâf will become a nafl one, and will not remain Masnun.
It is permissible to break I'tikâf in the following situations:
- If such a disease emerges during the course of I'tikâf which is not possible to cure except by leaving the masjid, then it is permissible to break the I'tikâf.
- It is permissible to break I'tikâf and go outside (the masjid) in order to save a person who is drowning or burning or to prevent a fire. (Shâmi)
- It is permissible to break I'tikâf because of extreme disease which has afflicted one's parents, wife or children.
- It is permissible to break I'tikâf if one is compelled to go outside (the masjid), for example, if a warrant of arrest is issued by the government.
- If ajanazah arrives and there is nobody else to perform the Janazah Salâh, then also it is permissible to break the I'tikâf. (Fath‑ul‑Qadir)
If the I'tikâf Masnûn is rendered void for any of the reasons set forth above, then it is wâjib to make qadah only of that day in which the 'ltikaf' was rendered void. It is not wâjib to make qadah of the full ten days. (Shâmi). The procedure of making qadha of this one day is as follows:
If there is time remaining in that Ramadhân, then one must perform I'tikâf with the niyâh of qadha in that Ramadhân commencing from the setting of the sun of one day until the setting of the sun of the following day. If there is not time in that particular Ramadhân or if it is not possible for any reason to perform I'tikâf therein, then apart from Ramadhân, one can keep fast on any day and perform I'tikâf for one day. On the other hand, if one makes qadah the following Ramadhân this also will be valid. However, there is no guarantee of life and accordingly one must make qadah as quickly as possible.
- If the I'tikaf Masnun is rendered void, it is not necessary to leave the masjid. But one can continue the I'tikâf for the remainder of the last ten days with niyyah of nafl. In this way, the sunnah al‑Mu'akkadah will not be fulfilled but thawab will be obtained for the nafl I'tikaf. On the other hand, if the I'tikâf was rendered void due to some involuntary mistake, then it is not inconceivable that Allâh Ta'âla may bestow in His infinite mercy the reward of the Masnun I'tikâf of the last ten days. Hence, it is preferable in the case of the breaking of the I'tikâf is broken and to commence a permissible to leave on the day that I'tikaf is broken and to commence anafl I'tikâf with nafl niyyah the following day.
In view of the fact that the purpose of I'tikâf it to withdraw oneself from worldly affairs and devote oneself entirely to the remembrance of Allâh, therefore, one must during the course of I'tikâf avoid unnecessary talk and work. Whatever time one finds, one must spend in performing qadha salâh, nawafil (Salâh), tilawah al‑Qur'ân, and other 'ibâdah, dhikr and tasbihat. Moreover, the learning and teaching of 'ilm of dîn, lectures and nasiliat and study of Islâmic books is not only permissible but also a cause of obtaining thawab.
The following acts are permissible in the state of I'tikâf
- Eating and drinking.
- Necessary transactions of purchase and sale relating to the necessities of life. However, it is not permissible to make the masjid a centre of trade as such. (Qazi Khan)
- Sleeping.
- Haircut provided the hair does not fall in the masjid.
- Talking and conversation, but it is necessary to avoid unnecessary talk. (Shâmi)
- To contract a Nikâh or other transactions. (al‑Bahr)
- To change clothes, apply scent and oil. (KulasatulFatâwa)
- To assist a sick person in the masjid, apply bandage or show him a medicine. (Fatâwa Darul Uloom)
- To give lessons on the Qur'an or 'ilm of Din. (Shâmi)
- To wash and sew clothes provided that when washing the person remains within the masjid and the water falls outside the masjid. This ruling also applies in the case of washing pots or utensils.
- To pass wind in the masjid at the time of necessity. (Shâmi)
Moreover, all those actions are permissible in I'tikâf which are not makrûh or render I'tikâf void, and which actions in themselves are halâl.
The following matters are makrûh in the state of I'tikâf:
- To adopt complete silence because the adoption of complete silence in the Sharî'ah does not constitute I'tikâf. If one adopts silence with the intention that such silence is I'tikâf, then he will receive the sin of bid'ah. However, there is no objection if one does not regard silence as ibâdah and endeavours to remain silent in order to avoid sin. However, whenever a necessity arises, one must not avoid or abstain from talk. (Durre‑Mukhtâr)
- To indulge in unnecessary and vain talk; some conversation is permissible in accordance with necessity, but it is obligatory to avoid making themasjid a place of vanities and unnecessary talk. (Minhatul Kaliq)
- To bring goods of trade and throw them in themasjid.
- To enclose such area of the masjid for the purpose of I'tikâf that other persons performing I'tikâf or Salâh are caused difficulty or hardship.
- To charge a fee for writing, or sewing clothes, or teaching on the part of the person performing I'tikâf has been considered as makrûh by the jurists (Al‑Bahr). However, if a person cannot earn to provide for himself for the fasts of the days of I'tikâf without charging such fee, then it is permissible for him to do so on the analogy of sale. (And Allâh knows best).
- While performing the sunnah to indulge in a makrûh is not correct.
I'TIKÂF MANDHUR -Nadhr Itikaf
The second type of I'tikâf is I'tikâf Mandhur", that is, that I'tikâf which a person has made obligatory upon himself by taking a vow [nadhr].
Having regard to the fact that this particular form of I'tikâf is rare in occurrence, only the necessary rules have been set out below. For details, one should refer to the books or jurisprudence or a Mufti.
Types of Nadhr I'tikaf and their Legal Effect
There are two categories of Nadhr:
(i) Nadlir Mu'ayyan, and
(ii) Nadhr Ghayr Mu'ayyan.
(i) Nadbr Muayyan: this means that the Niyyah of I'tikâf is made for specific day or days or month; for example, a person makes Nadhr that he will perform I'tikâf in the last ten days of Sha'ban. However, if for some reason he cannot keep fasts in these days, then he must make qadah in other days. (Shâmi)
(ii) Nadhr Ghayr Muayyan: this means that no specific month or day is fixed for the performance of I'tikâf; for example, a person makes Nadhr that he will perform I'tikâf for three days. Hence, it will be permissible for him to perform I'tikâf in all those days in which it is valid to keep fasts, and accordingly, his Nadhr will be fulfilled if he performs I'tikâf in such days.
Manner of Fulfilling Nadhr
1. Fasting is a condition for Mandhûr I'tikâf. Hence, the performance of I'tikâf in a state of fasting is obligatory at all times whether such I'tikâf is carded out in Ramadhân or not.
2. If a person has made Nadhr for the I'tikâf of one day, then the performance of a day's I'tikâf will be wâjib upon him. Accordingly, he should enter the mosque before subh sâdiq and thereafter leave after the setting of the sun in the evening. However, at the time of making Nadhr for one day, intention was made in the heart to perform I'tikâf for twenty for hours ‐ that is, the night will also be spent in I'tikâf, then I'tikâf will be obligatory for twenty four hours In such a situation, the person in question should, as in the case of the I'tikâf of Ramadhân, enter the mosque before the setting of the sun, and thereafter, emerge
therefrom after the next setting of the sun.
3. If a person made Nadhr for the I'tikâf of one night only, then such Nadhr will not be valid, and he will not be obliged t6 do anything. This is so because fasting is not possible at the time of night and (Mandhûr) I'tikâf is not possible without fasting. If at the time of Nadhr, there was an intention to include the day as part of the Nadhr, then also the Nadhr will not be valid, and no obligation will result.
4. If a person made Nadhr for the I'tikâf of two or more days, then the I'tikâf of both days and nights will be obligatory.
5. If a person made Nadhr for the I'tikâf of two or more nights, then also the I'tikâf of both days and nights will be obligatory.
6. If a person made Nadhr for the I'tikâf of two or more days, with the intention that he will perform I'tikâf only during the day and will leave the mosque in the evening, then such intention is legally valid. In such a situation, only the I'tikâf of the day will be wâjib. Consequently, such a person will enter the mosque daily before subh sâdiq and, thereafter, leave after the setting of the sun.
7. If the Nadhr was for the I'tikâf of two or more nights and the intention was confined to the performance of I'tikâf at the time of night, then no obligation results.
8. In those situations where the night was included with the day in the Nadhr I'tikâf, then the procedure will be to enter the mosque before the setting of the sun, that is, to commence the I'tikâf from the evening.
9. If a person has made Nadhr for the I'tikâf of more than one day, then he will be obliged to perform I'tikâf consecutively without interruption for the period in question. He cannot break the I'tikâf in the middle. For instance, a person made Nadhr that "I will perform I'tikâf for one month," then it is wâjib, for him to continuously without break per form I'tikâf in a state of fasting for one month. If he misses one day, then he will be bound to begin the I'tikâf for one month again. However, if at the time of Nadhr, he stated clearly that "I will perform I'tikâf for thirty separate interrupted days," then in such event I'tikâf may be performed with breaks or interruptions and need not be consecutive (These rules have been taken from Al‐Bahr al Râ'iq)
- The third type of I'tikâfis Nafl I'tikâf. This form of I'tikâf is not subject to time, fasting, day, night ‑ on the contrary, the person will receive the reward of I'tikâf if he enters the masjid with the intention of I'tikâf at any time and for whatever period.
- In the last ten days of Ramadhân, if a person performs I'tikâf with the requisite intention for less than ten days, then such I'tikâf will be Nafl I'tikâf.
- If a person goes to themasjid for the purpose of Salâh and at the time of entering (the masjid) formulates an intention to the effect that he will remain in I'tikâf for whatever time he spends in he masjid, then such person will receive the reward of I'tikâf.
- Nafl I'tikâf remains in force for the period that the person is in the masjid. Upon leaving or emerging from the masjid, this I'tikâf ends.
- The person performing Nafl I'tikaf should complete I'tikâf for the period or days that he intended to undergo in I'tikâf.
- However, if he leaves the masjid for some reason prior to completion of the intended period, then he will receive reward for the period he remained in the masjid. For the remaining (that is, uncompleted) period, he is not obliged (that is, it is not wâjib upon him) to make qadah. (Shâmi).
- If a person, for example, made intention to perform I'tikâf for three days and thereafter upon entering the masjid, he commits an act which breaks his I'tikâf, then in such event his I'tikâf is completed, that is, he will receive the reward for the period he spent in the masjid prior to breaking of his I'tikâf, and furthermore, no qada' is wâjib upon him (for the uncompleted period). In this event, he may leave the masjid if he wishes, or remain therein by making a new intention of I'tikâf. In such a situation, it is preferable that he completes the period for which he had made the intention of I'tikâf.
Reference :
- Saḥiḥ Muslim, 1167
- Saḥiḥ al-Bukhari, 309.
- Q. al-Baqarah, v:187.
- Saḥiḥ Bukhari, 2029 & Saḥiḥ Muslim 297.
- Saḥiḥ-Bukhari, 242.
- Saḥiḥ-Bukhari, 2026
- Heavenly Ornaments
- Ahkam e It'ikaf by Mufti Taqi Usmani
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Not long since the trite and frivolous question following was debated in a very polite and learned company, viz., Who was the greatest man, Caesar, Alexander, Tamerlane, Cromwell, &c.?
Somebody answered that Sir Isaac Newton excelled them all. The gentleman's assertion was very just; for if true greatness consists in having received from heaven a mighty genius, and in having employed it to enlighten our own mind and that of others, a man like Sir Isaac Newton, whose equal is hardly found in a thousand years, is the truly great man. And those politicians and conquerors (and all ages produce some) were generally so many illustrious wicked men. That man claims our respect who commands over the minds of the rest of the world by the force of truth, not those who enslave their fellow-creatures: he who is acquainted with the universe, not they who deface it.
Since, therefore, you desire me to give you an account of the famous personages whom England has given birth to, I shall begin with Lord Bacon, Mr. Locke, Sir Isaac Newton, &c. Afterwards the warriors and Ministers of State shall come in their order.
I must begin with the celebrated Viscount Verulam, known in Europe by the name of Bacon, which was that of his family. His father had been Lord Keeper, and himself was a great many years Lord Chancellor under King James I. Nevertheless, amidst the intrigues of a Court, and the affairs of his exalted employment, which alone were enough to engross his whole time, he yet found so much leisure for study as to make himself a great philosopher, a good historian, and an elegant writer; and a still more surprising circumstance is that he lived in an age in which the art of writing justly and elegantly was little known, much less true philosophy. Lord Bacon, as is the fate of man, was more esteemed after his death than in his lifetime. His enemies were in the British Court, and his admirers were foreigners.
When the Marquis d'Effiat attended in England upon the Princess Henrietta Maria, daughter to Henry IV., whom King Charles I. had married, that Minister went and visited the Lord Bacon, who, being at that time sick in his bed, received him with the curtains shut close. "You resemble the angels," says the Marquis to him; "we hear those beings spoken of perpetually, and we believe them superior to men, but are never allowed the consolation to see them."
You know that this great man was accused of a crime very unbecoming a philosopher: I mean bribery and extortion. You know that he was sentenced by the House of Lords to pay a fine of about four hundred thousand French livres, to lose his peerage and his dignity of Chancellor; but in the present age the English revere his memory to such a degree, that they will scarce allow him to have been guilty. In case you should ask what are my thoughts on this head, I shall answer you in the words which I heard the Lord Bolingbroke use on another occasion. Several gentlemen were speaking, in his company, of the avarice with which the late Duke of Marlborough had been charged, some examples whereof being given, the Lord Bolingbroke was appealed to (who, having been in the opposite party, might perhaps, without the imputation of indecency, have been allowed to clear up that matter): "He was so great a man," replied his lordship, "that I have forgot his vices."
I shall therefore confine myself to those things which so justly gained Lord Bacon the esteem of all Europe.
The most singular and the best of all his pieces is that which, at this time, is the most useless and the least read, I mean his Novum Scientiarum Organum. This is the scaffold with which the new philosophy was raised; and when the edifice was built, part of it at least, the scaffold was no longer of service.
The Lord Bacon was not yet acquainted with Nature, but then he knew, and pointed out, the several paths that lead to it. He had despised in his younger years the thing called philosophy in the Universities, and did all that lay in his power to prevent those societies of men instituted to improve human reason from depraving it by their quiddities, their horrors of the vacuum, their substantial forms, and all those impertinent terms which not only ignorance had rendered venerable, but which had been made sacred by their being ridiculously blended with religion.
He is the father of experimental philosophy. It must, indeed, be confessed that very surprising secrets had been found out before his time--the sea-compass, printing, engraving on copper plates, oil- painting, looking-glasses; the art of restoring, in some measure, old men to their sight by spectacles; gunpowder, &c., had been discovered. A new world had been fought for, found, and conquered. Would not one suppose that these sublime discoveries had been made by the greatest philosophers, and in ages much more enlightened than the present? But it was far otherwise; all these great changes happened in the most stupid and barbarous times. Chance only gave birth to most of those inventions; and it is very probable that what is called chance contributed very much to the discovery of America; at least, it has been always thought that Christopher Columbus undertook his voyage merely on the relation of a captain of a ship which a storm had driven as far westward as the Caribbean Islands. Be this as it will, men had sailed round the world, and could destroy cities by an artificial thunder more dreadful than the real one; but, then, they were not acquainted with the circulation of the blood, the weight of the air, the laws of motion, light, the number of our planets, &c. And a man who maintained a thesis on Aristotle's "Categories," on the universals a parte rei, or such- like nonsense, was looked upon as a prodigy.
The most astonishing, the most useful inventions, are not those which reflect the greatest honour on the human mind. It is to a mechanical instinct, which is found in many men, and not to true philosophy, that most arts owe their origin.
The discovery of fire, the art of making bread, of melting and preparing metals, of building houses, and the invention of the shuttle, are infinitely more beneficial to mankind than printing or the sea-compass: and yet these arts were invented by uncultivated, savage men.
What a prodigious use the Greeks and Romans made afterwards of mechanics! Nevertheless, they believed that there were crystal heavens, that the stars were small lamps which sometimes fell into the sea, and one of their greatest philosophers, after long researches, found that the stars were so many flints which had been detached from the earth.
In a word, no one before the Lord Bacon was acquainted with experimental philosophy, nor with the several physical experiments which have been made since his time. Scarce one of them but is hinted at in his work, and he himself had made several. He made a kind of pneumatic engine, by which he guessed the elasticity of the air. He approached, on all sides as it were, to the discovery of its weight, and had very near attained it, but some time after Torricelli seized upon this truth. In a little time experimental philosophy began to be cultivated on a sudden in most parts of Europe. It was a hidden treasure which the Lord Bacon had some notion of, and which all the philosophers, encouraged by his promises, endeavoured to dig up.
But that which surprised me most was to read in his work, in express terms, the new attraction, the invention of which is ascribed to Sir Isaac Newton.
We must search, says Lord Bacon, whether there may not be a kind of magnetic power which operates between the earth and heavy bodies, between the moon and the ocean, between the planets, &c. In another place he says either heavy bodies must be carried towards the centre of the earth, or must be reciprocally attracted by it; and in the latter case it is evident that the nearer bodies, in their falling, draw towards the earth, the stronger they will attract one another. We must, says he, make an experiment to see whether the same clock will go faster on the top of a mountain or at the bottom of a mine; whether the strength of the weights decreases on the mountain and increases in the mine. It is probable that the earth has a true attractive power.
This forerunner in philosophy was also an elegant writer, an historian, and a wit.
His moral essays are greatly esteemed, but they were drawn up in the view of instructing rather than of pleasing; and, as they are not a satire upon mankind, like Rochefoucauld's "Maxims," nor written upon a sceptical plan, like Montaigne's "Essays," they are not so much read as those two ingenious authors.
His History of Henry VII. was looked upon as a masterpiece, but how is it possible that some persons can presume to compare so little a work with the history of our illustrious Thuanus?
Speaking about the famous impostor Perkin, son to a converted Jew, who assumed boldly the name and title of Richard IV., King of England, at the instigation of the Duchess of Burgundy, and who disputed the crown with Henry VII., the Lord Bacon writes as follows:-
"At this time the King began again to be haunted with sprites, by the magic and curious arts of the Lady Margaret, who raised up the ghost of Richard, Duke of York, second son to King Edward IV., to walk and vex the King.
"After such time as she (Margaret of Burgundy) thought he (Perkin Warbeck) was perfect in his lesson, she began to cast with herself from what coast this blazing star should first appear, and at what time it must be upon the horizon of Ireland; for there had the like meteor strong influence before."
Methinks our sagacious Thuanus does not give in to such fustian, which formerly was looked upon as sublime, but in this age is justly called nonsense.
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Remember how John Calipari said fans take the UK-UL rivalry more seriously than the players? This is exactly what he's talking about.
"He just happened to think UofL would beat UK and he started to run his mouth," explained dialysis patient Ed Wilson. Wilson also happens to be a self-proclaimed die hard UK fan. "That's what started it."
But Charles Taylor, who was waiting to get hooked up to a machine saw things differently. "I didn't talk to him about the ball game; I was talking to another guy about the game," The UofL fan exclaimed. "He was meddling. And told me to shut up and gave me the finger!"
"I wasn't gonna take no more from him," UofL fan Taylor said.
UK fan Wilson explained "I'm sitting there hooked up to a machine and I can't do anything."
So, offended by Wilson, Taylor took action. "I went up to him and I hit him, " he said. "Didn't hit him that hard, but I hit him."
Right, so, this sort of thing should not be encouraged or held up as a shining example of how great a rivalry is. Next time someone at a dialysis clinic says his sports team is better than yours, take deep breaths, slowly count to ten—and punch the guy in the kidney as he's leaving.


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I've been a Fitbit fan since the beginning. Five years of tracking steps and movement, and I'm definitely a more active person because of it.
That said, it's time to move on. When Apple announced the new Watch with GPS support and a future Pokémon Go app…yeah. Sorry, Fitbit. It's not you, it's me.
I've been saving my pennies to buy an Apple Watch, and it arrived a couple weeks ago. I even splurged for a colorful band.
My watch and I are still in the getting-to-know you phase. I appreciate the regular nudges to move around, and Apple has incorporated mindfulness into the routine as well with the Breathe app. I like that I get notifications without having to open my phone, though there aren't many apps I use that are supported by the watch yet. That's OK, since I'm mostly using it as a fitness tracker.
The most useful non-fitness-related app is the integration with Todoist; being able to walk through the grocery store and check items off my shopping list without opening my phone is cool. I'm not interested in browsing Instagram or Twitter from my wrist. No big thing.
One of the primary complaints from others is the watch's size, but I have a large frame; it doesn't look preposterous on me, and it's smaller and much prettier than my Fitbit Surge. The screen isn't as hard to read and interact with as I thought it would be, and I love that I can use Siri to send messages while I'm on the go.
The biggest downside I've discovered is an inconsistency with Apple's Workouts app recognizing "exercise" minutes in the Activity app.
For example, if I set up a workout for a brisk walk (30-40 minutes at 3.0 mph or greater, sustained heart rate well within my target zone) and get only 10-15 exercise minutes.
Whereas if I don't use Workouts and do the same walk (or even a less intense pace), I'll get 20-30 exercise minutes. I've calibrated the watch twice now, but this happens regardless. I'd have to run to get Workouts to recognize my activity as "exercise-worthy", and everyone knows I don't run unless I'm being chased by a large, hungry animal.
Until Apple can make their own apps play nice, I've scrapped using Workouts in favor of just walking. It's not as exciting as logging my walks in an app, but I get a greater sense of satisfaction from seeing exercise minutes that I sweat my fat butt off for, thank you very much!
The other thing that bugs me is the lack of support for sleep tracking; I wasn't doing that with the Fitbit because the band irritated my wrist if I didn't take it off at night. The Apple Watch's band doesn't seem to irritate, so I'd love to be able to wear it all night, but the battery wouldn't hold up. It seems like such an obvious thing, and I wish the batteries were up to the task.
But the truly terrible thing about the Apple Watch? Niantec still hasn't released the Pokémon Go app! I'm awaiting the announcement with baited breath, ie. obsessively checking Apps for an update. I can't wait to be able to walk my eggs without holding my phone.
I've been eyeing the Watch ever since it was first announced, and I'm glad I waited. They don't have all the kinks worked out yet, obviously, but I'm pretty happy with it.