Spiritual retreats in the heart of the city: i’tikaf

To go into i’tikaf is to leave off worldly activities for a while, confining oneself inside a mosque for prayers, invocations and reflection. I’tikaf is prescribed according to the basic sources of Islam, the Quran and the traditions of the Prophet Muhammad:

“And We commanded Abraham and Ishmael that they should purify My House [the Kaabah in Makkah] for those who are circumambulating it, or staying [i’tikaf], or bowing or prostrating themselves [there, in prayer].” (Quran 2:125)

The Prophet’s wife A’ishah reported: “The Prophet -- peace and blessings of God be upon him -- used to observe i’tikaf during the last 10 days of Ramadan until God took his soul, then his wives observed i’tikaf after he was gone.” (Recorded by Bukhari)

I’tikaf is an optional form of worship and is not obligatory upon anyone, but Muslims believe it holds the key to immense spiritual benefits -- which is why it has remained relatively popular despite the passage of time.

The i’tikaf experience from a veteran of the trade

Tamer Aydın has spent Ramadan’s final 10 days observing i’tikaf for the past three years and encourages others to do the same, even if at first they are concerned over work and family responsibilities. He shares his perspective on the issue, recalling that the number-one priority of a Muslim should be their spiritual connection with God: “I’tikaf is an escape from the servitude of our lower selves. We have only one break that we’ve set aside to cleanse our bodies and souls during the year, and that is ... Ramadan.”

In his 40s, Aydın notes that there are also youths amongst those camping out in the mosque during these last, most blessed, nights of Ramadan. Entering into a state of i’tikaf at a young age brings along a slew of spiritual riches, and these youths are wise to take advantage of the time, he says. “However believers organize the hours of the day, so they should also organize the periods in their lives. The young years should be the peak of worship,” Aydın said.

And what’s the benefit, after three years in a row, of seclusion in the mosque? Aydın says that the practice has brought him “peace of mind, and a love for worship.” Through i’tikaf, he says: “I learned what a great mercy to mankind repentance is. By offering prayers, the days I passed re-taught me how to pray. I’tikaf, which is a practice of our Prophet Muhammad, has brought me closer to our Prophet as well.”

He also mentions the relative ease of performing i’tikaf in modern times, noting: “Think about it, our Prophet, who saw all sorts of oppression and had the weight of revelation bearing down upon his shoulders, went into i’tikaf, distancing himself from people. Now that we have cooled mosques to pray in, why shouldn’t we step back from the world for a while?”

Laylat al-Qadr

The basic goal of the i’tikaf of the Prophet was to seek Laylat al-Qadr -- the Night of Power and the anniversary of the beginning of the revelation of the Quran -- and to prepare to spend that night in worship. That is because of the great virtue of that night for Muslims, who are told in the Quran (97:3) that: “Laylat al-Qadr is better than a thousand months [i.e., worshipping God on that night is better than worshipping Him a thousand months].” The other benefits of i’tikaf, though -- as there is never a way to know for sure whether one has experienced Laylat al-Qadr or not -- are numerous. They include being alone with God, so to speak, and cutting oneself off from the people temporarily so that the worshipper can focus on God and God alone, the priority in their life. Through this focus on their creator, the Muslim hopes to attain a spiritual renewal and refreshed drive in spiritual and worldly affairs alike.

The person observing i’tikaf spends their waking time in prayer, making supplications to God, recalling God’s attributes and reading from the Holy Quran. I’tikaf is also a means of protection from things that Muslims are normally supposed to try and avoid during the fast, be it minor sins or anything else . Also, in parallel with the broader goals of fasting during Ramadan, the seclusion of i’tikaf reduces a Muslim’s contact with permissible worldly pleasures -- and there is strength to be found in refraining from many of them even though one is able to enjoy them.

The Prophetic toothbrush without paste

The miswak (also siwaak) is a tree twig that has been used for cleaning the teeth for centuries. Muslims use it upon the recommendation of the Prophet Muhammad, who said: “Siwaak cleanses the mouth and pleases the Lord.” And also, “Were it not for the fact that I did not want to make things too hard for my ummah [Muslim community], I would have commanded them to use the siwaak at every time of prayer.” (Reported by Bukhari, Muslim) This saying related from the Prophet emphasizes the importance of oral health in addition to the regular rinsing of the mouth that is part of the ablutions Muslims perform ahead of the five daily prayers. Scientific studies have shown that the miswak -- which can also be used like floss to clean between individual teeth -- is a highly beneficial tool for dental hygiene. It is not uncommon to see tubes of toothpaste that are labeled as “miswak flavored” in Muslim countries -- these formulas, sold by major international toothpaste manufacturers as well, contain extracts from the miswak plant.

Turkish tea: preparing that classic flavor

Don’t abandon the teapot for the tempting instant tea bags that might seem so easy this Ramadan -- bagged and loose-leaf tea are not the same. While tea is a favorite beverage in Turkey, the number of people who know how to prepare tea well is decreasing by the day. While teabags seem to offer infinite variety, there is definitely a limit to the quality of taste they can produce.  Subject matter experts say the water used for making tea must without a doubt be spring water with the lowest mineral content possible. The infuser teapot must be heated up entirely by the boiling water in the teapot beneath it and after hot water is added to the tea in the infuser, the temperature inside should not fall below 95 degrees. Turkish tea should be steeped for 20 minutes; 10 minutes is sufficient for imported black teas. Tea prepared in teapots made of porcelain, copper or aluminum has a far superior taste.