Statements in Meeting with Members of the Central Committee of I'tikaf and the Third National Scientific-Cultural Festival of I'tikaf

In the Name of God, the Most Gracious, the Most Merciful

The institutions that emerged in the Islamic Republic and the saplings that sprouted in the social, cultural, and religious fields are not few, and thanks be to God, the Islamic Republic system and the Islamic Revolution have shown that they possess the power of production and the power of construction in various fields. The establishment of institutions is one of the manifestations of this power of production; one of these institutions is the issue of I'tikaf, which you gentlemen are, thank God, responsible for and directly involved in.

I'tikaf, in reality, means confining oneself to a limited place and creating limitations for oneself. 'Uquf means being closed; it means restricting oneself to a specific point so that a solitude can be created in the heart, allowing a person to find the opportunity for a sincere and pure connection with God, the Lord of the Universe; this is I'tikaf; it is a form of worship that has a dimension of asceticism. Many acts of worship are like this; they have a dimension of asceticism. These are the ascetic practices that a person imposes on themselves willingly and eagerly to elevate their inner self, their spirituality, and their heart; this is one of such acts of worship. Now, our usual practice is three days - which, of course, the jurists have discussed - but it can continue for nine or ten days. You mentioned, Your Excellency, that the Prophet Muhammad (peace be upon him) used to perform I'tikaf in the last ten days of Ramadan, going to the mosque and not coming out, conducting his affairs there. It is a good opportunity; fortunately, the people's enthusiasm for this tradition is very high; the eagerness and love of the youth is astonishing. I remember when we were in Mashhad, we had never seen what I'tikaf was like; we had heard about it; when I went to Qom during these days of al-Bayz (the white days), I saw I'tikaf taking place in Imam Mosque. Perhaps I had gone once and seen that the seminarians would come in pairs, choosing a corner in the upper hall of the late Haj Abolfazl - that upper hall - and they would set up tents; perhaps the total number of people performing I'tikaf in that hall did not reach thirty or forty. Of course, later when Mr. Borujerdi's mosque was built, some apparently also came to perform I'tikaf there, which I had not seen, but I had seen Imam Mosque. This was all a manifestation of this profound and meaningful tradition at that time: specifically in Qom, with such a small number. Today, if you go to the universities of the country - aside from Goharshad Mosque and Jamkaran Mosque and other important mosques and places where there is a crowd; in these university mosques, the University of Tehran Mosque and other places - our students, our youth, have been lining up for some time, taking turns, and their turn does not come, meaning there is no space, no means to accommodate them; this public enthusiasm for this worship is like this; well, this is one of the divine blessings. Thanks be to God, the Almighty has provided this opportunity and granted this success, and the magnetism of divine love and divine remembrance has attracted the hearts of the youth to Him; this should be cherished. This is an opportunity.

All our opportunities also have threats within them; you mentioned, one of the topics that is to be examined in your festival is pathology; take this pathology seriously. I'tikaf is a place of worship; of course, worship is not just about praying; good contact with the I'tikaf participants, friendly and brotherly communication, learning from them, teaching them, experiencing and learning Islamic companionship; all of these are opportunities that may arise during I'tikaf; planning must be done for this. The most important task is planning. If planning is not done and assistance is not provided to this eager and passionate group of youth who have entered this mosque for I'tikaf, these energies will be wasted and may even be harmful. Planning must be both wise and considerate of the meaning of I'tikaf. Now, let’s assume someone comes to plan to show films for this I'tikaf! Well, films are something people see everywhere; films do not require the days of al-Bayz and being in a mosque and such. I'tikaf is for getting closer to God. You should see what you can do to bring their hearts closer to God, and their minds closer to God; naturally, when a person internally, in their heart, becomes close to the Almighty God, it also affects their outward appearance and is manifested outwardly. When a state of humility comes over a person, submission follows humility; and this then affects life; this youth who comes out after these three days of I'tikaf becomes pure, is cleansed, and comes out; they attain a state of purity; this is a reserve for them. This is something very magnificent and important: three days of fasting, and detachment from the usual pursuits of life, and attention to the Almighty God and to spirituality and to knowledge and to monotheism; these are very valuable. Be careful that this is done correctly, guided properly; there should be good speakers who go and talk, teaching them religious knowledge. Avoid the various commotions that play a role in the usual marginalization of society, and let us dedicate these three days to spiritual matters. Now, after they come out, there are many other fields and arenas of life where a person enters in society, but in these three days, connecting with God should be the main focus, and planning should be made for that; this is what is essential, and God willing, it will increase more.

Of course, support and hospitality and such are also good. Of course, I have heard; some of these mosques seem to take advantage of this enthusiasm and excitement of the people, charging a lot of money from those who go; this should not be the case. Charging money from them is not a flaw; it is better this way - the work that people contribute financially and share financially, it becomes blessed. One of the characteristics of people's money and their contributions is that it is blessed - but they should be careful that this does not turn into a money-making machine or something like that.

We hope, God willing, that the Almighty God increases the successes of our I'tikaf participants day by day; God willing, may the rain of divine mercy descend upon their hearts first and, by the blessing of these youths, upon our dark hearts, and may we also benefit from their luminosity and spirituality; and may God assist you friends who are active in the work of I'tikaf and enable you to carry out this work and this ongoing charity in the best possible way, God willing.

Peace be upon you and God's mercy and blessings.