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The I’tikāf which is legislated and encouraged is performed in the last ten days of
Ramadān. Allah’s Messenger (salallāhu ‘alaihi wasallam) performed I’tikāf in the last ten
hoping for the reward of Laylatul-Qadr (the night of Decree and Power).
“And do not be sexually intimate with your wives while you are making i’tikāf
in the Mosques.”[2]It is established in Bukhāri and Muslim and elsewhere that the
Prophet (salallāhu ‘alaihi wasallam) performed i’tikāf in the Masjid as did his
Companions along with him.[3] So i’tikāf remains as a religious practice and was not
abrogated. Bukhāri and Muslim reported from A’ishah (radiyallāhu ‘anhā) said, “The
Prophet (salallāhu ‘alaihi wasallam) used to perform i’tikāf in the last ten days of
Ramadān until he died. Then his wives performed i’tikāf after his passing
away.”[4]Sahīh Muslim reported from Abu Sa’īd Al-Khudri (radiyallāhu ‘anhu) that the
Prophet (salallāhu ‘alaihi wasallam) performed i’tikāf in the first ten days of Ramadān,
then he performed it in middle ten days, then the Prophet (salallāhu ‘alaihi wasallam)
said, “I observed i’tikāf in the first ten in order to seek that night (Laylatul-
Qadr). I then observed i’tikāf in the middle ten days. Then an angel was sent
to me and I was told that it is among the last ten nights. Whoever among you
loves to observe i’tikāf should do so.” Abu Sa’eed said: “And the people
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observed it along with him.”[5] Imām Ahmad bin Hanbal (rahimahullāh), “There is
not a scholar who disagrees that i’tikāf is from the Sunnah.” It is proven from
the Sunnah by textual proof and by ijmā’ (consensus).
The place to perform i’tikāf is the Mosques wherein the five congregational daily prayers
are established – it can be in any country or town due to the general statement of Allah
(the Most High), “While you are secluded (in i’tikāf) in the Mosques.” And it is
better that i’tikāf is performed in a Mosque where the people prayer Jumu’ah, so he does
not have to leave to pray it in another mosque. But if his i’tikāf is in such a mosque, then
there is no harm if he leaves early to the Jumu’ah (Friday) prayer.
It is imperative that the mu’takif (one performing i’tikāf) busies himself with obedience to
Allah (the Most High) with prayer, reciting the Qur’ān and Dhikr (remembrance of Allah).
And there is no harm if he converses with his companions a little, especially if there is a
benefit in that.
Sexual relations and whatever leads to that is forbidden for the one in i’tikāf.
As for leaving the Masjid, then the scholars have divided it into three categories:
First: Permissible. That is to leave the Masjid for a religiously valid reason or for a
natural reason such as for the Jumu’ah prayer or to eat and drink if the food has not been
brought to him, to leave to perform wudū or ghusl and to visit the bathroom to relieve
himself.
Second: Leaving the masjid for an act of obedience to Allah that is not obligatory upon
him as an individual, such as visiting the sick, attending a janāzah. But if he makes it a
condition at the beginning of his i’tikāf (that he will attend to such things), then it is
allowed for him, otherwise, it is not.
Third: Leaving the masjid for an affair that will negate his i’tikāf such as leaving to attend
to trading, buying and selling, or to have sexual relations with his wife and so on. This is
not permitted, even if introduces it as a condition at the beginning of the i’tikāf.
So the one in i’tikāf leaves the affairs of the world and devotes himself to the obedience of
Allah. A person should not leave the masjid except for a necessity (wudū, toilets, ghusl,
etc). He should not leave for a worldly purpose such as shopping — or even visit to visit
the sick or to attend a funeral. Some people who are in i’tikāf receive visitors during the
days and nights wasting their time with affairs that bring no benefit. This negates the
purpose of i’tikāf and its goal. However, if a family member visits him and converses with
him for a time, there is no harm in that. It is reported that the wife of the Prophet
(salallāhu ‘alaihi wasallam), Safiyyah (radiyallāhu ‘anhu) visited him and he talked with
her.[6] The point is that a person enters into i’tikāf to seek nearness to Allah (the Majestic
and Most High), and he seizes the opportunity of this seclusion to perform acts of
obedience.
Parental Permission
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I’tikāf is a Sunnah (i.e. recommended), not an obligation whereas obedience to parents is
an obligation. By acting upon a Sunnah, an obligation cannot be abandoned―an
obligation is not to be opposed by a Sunnah because an obligation (i.e. wājib or fard) has
precedence over a recommended Sunnah. Allah (the Most High) stated in a hadeeth
Qudsi: “My servant does not draw closer to Me with anything more beloved to
Me than what I have obligated upon him.”[7]So, if your father prohibits you from
i’tikāf and he gives his reasons that require you not to make i’tikāf because he needs
you―then in that situation the balance tilts in his favour and not yours. That is because it
is possible the scales with which you judge you are not balanced and not just due to your
strong desire to perform i’tikāf and you may think his reasons not to be justified, whilst
your father considers them to be justified. In this situation, I (Ibn ‘Uthaimīn) advise you
not to make i’tikāf. However, if he does not mention any justifiable reasons to prohibit
you, then you are not bound to obey him in that situation. That is because he cannot
obligate you to obey him in an affair in which holds no benefit for him yet there is only
loss for you.
“And do not be sexually intimate with your wives while you are making i’tikāf
in the Mosques.”[10] This verse addresses all the Muslims. If we were to say: This verse
refers to only the three mosques, then most of the Muslims are not being addressed by
this āyah because most of the Muslims live outside Makkah, Madinah and Jerusalem. So,
based on that, we say: I’tikāf is permitted in all mosques. If we accept the authenticity of
the hadeeth, “There no i’tikāf except in the three Mosques”[11] then it carries the
meaning that i’tikāf is better and more virtuous in these Mosques. And there is no doubt
that i’tikāf in these three Mosques is more virtuous than other than them just as prayer in
them is more virtuous. The prayer in Masjid Al-Harām is one hundred thousand times
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more rewardable than elsewhere, and the prayer in Masjid of the Prophet is one thousand
times more rewardable than elsewhere except for the Masjid Al-Harām. And the prayer in
Masjid Al-Aqsā is worth five hundred prayers.
So i’tikāf is permitted in other than the three. And this is the saying of the scholars of the
Muslims, the Imāms of the Madhhabs that are followed such as Imām Ahmad bin Ahmad,
Mālik bin Anas, Shāfi’ī, Abu Hanīfah and others (may Allah have mercy on them). And it
far-fetched to imagine that Allah would address the Ummah with an address that
encompasses only a very small number of them. So, the hadeeth narrated by Hudhayfah
(rahimahullāh) that “There no i’tikāf except in the three Mosques” refers to these
mosques being better and more virtuous. And this is found often wherein a negation is
intended to mean the negation of perfection, and not a negation in reality or a negation of
the correctness of the act. Such as the saying of the Prophet (salallāhu ‘alaihi
wasallam), “There is no prayer when food is served”[12] and other similar hadīth.
There is no doubt that the origin of a textually proven negation of something is an actual
Sharī’ah legislated negation. However, if another text prevents a complete negation, then
it allows such a position (as mentioned here) such as with the hadīth of Hudhayfah
(radiyallāhu ‘anhu)―that is if we hold that this hadeeth is free from defects in its chain of
narration, and is authentic in the first place.
ﺳﺆال ورد ﻓﻲ درس ﻛﺘﺎب اﻟﺘﻮﺣﯿﺪ ﻋﻦ ﻓﺘﻮى ﻣﺼﻄﻔﻰ اﻟﻌﺪوي ﻓﻲ ﺟﻮاز اﻻﻋﺘﻜﺎف ﻓﻲ اﻟﺒﯿﻮت.
ﻋﺮﻓﺎت ﺑﻦ ﺣﺴﻦ اﻟﻤﺤﻤﺪي.ﺟﻮاب اﻟﺸﯿﺦ د
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When does I’tikāf Begin and End?
The majority of the scholars state that i’tikāf begins from the night before the twenty-first
day of fasting, and not from Fajr on the twenty-first day. Some scholars hold that is starts
from Fajr on the twenty-first day of Ramadān due to the hadeeth of Ā’ishah (radiyallāhu
‘anhu) reported by Al-Bukhāri, “When he prayed the morning prayer he entered
into i’tikāf.” However, the scholars explain that the Messenger (salallāhu ‘alaihi
wasallam) separated himself from the people after the prayer but the intention for i’tikāf
is made from the beginning of the night. That is because of the last ten days begin when
the sun sets on the twentieth day.
One exits the state of i’tikāf when Ramadān finishes―and Ramadān finishes when the sun
sets the night before ‘Eid.
As for what is recommended: then that is to busy oneself with acts of obedience and
worship because that is the essence of i’tikāf and the purpose behind secluding oneself in
the masjid.
As for what is forbidden: than that refers to those affairs that invalidate the i’tikāf such as
leaving the masjid without an excuse, to buy and sell, or to have relations with one’s
spouse, and so on.
As for what is allowed: this includes talking to others and asking how they are. Also, to
leave the masjid for a necessity such as to eat and drink if food is not brought to them in
the masjid, or to visit the bathroom, or to fulfil an obligatory Islamic duty such leaving to
make ghusl from sexual impurity (due to a wet dream).
Leaving the masjid for a religious matter that is not obligatory is allowed if he made it a
condition of his i’tikāf (which is an intention he makes in the heart before his i’tikāf). If he
did not make a condition, then he should not leave the masjid. This category would
include visiting a sick person, attending a janāzah and so on.
If a close relative or friend dies and the mu’takif fears that him staying in the masjid will
lead to the cutting of ties and to evil, then he leaves the masjid even if that invalidates his
i’tikāf because i’tikāf is recommended and one is not required to continue in it and
because it avoids greater harm.
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wet dream), then it is obligatory that he must leave the masjid because the ghusl is
necessary. If leaving the masjid is to make ghusl from a bad odour of the body that
bothers him, then he is allowed to leave to take a bath or shower. From this, we see that
leaving the masjid to take ghusl (bath) is of three types: obligatory, permissible and
prohibited.
A person who leaves his duties so as to make i’tikāf is a deficiency in his knowledge and in
his wisdom because fulfilling the needs of his family is more virtuous than his performing
i’tikāf. As for the person who is free from these responsibilities, then for him, i’tikāf is
legislated. So if a person has family responsibilities at the beginning of the last ten days,
but he becomes free of them before the end of Ramadān, and he wants to make i’tikāf,
then there is no problem in that because he enters into the saying of Allah, “Be dutiful
to Allah as much as you are able.”
[1] See Fatāwa fi Ahkāmis-Siyām of Al-‘Allāmah Muhammad bin Sālih Al-‘Uthaimīn (pp.
487-517).
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[7] Al-Bukhāri (no. 6502).
[11] Abdur-Razzāq in his Musannaf (4/347), Ibn Abī Shaybah in his Musannaf (3/911).
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