Understanding the Rules and Principles of I’tikaf in Islam
The third topic which the scholars discuss under the book of Ṣiyām is: Al-I’tikāf. So this is what we’ll cover in this lesson inshaAllah. This lesson will be presented in a Q&A format.
➢ 1. What is I’tikāf?
• Linguistically: to attach or commit oneself to something
• Legislatively: Confining oneself to the masjid in obedience to Allāh.
💡Benefit: If a person says I will seclude myself at home and not go out in order to avoid Fitnah, this is not I’tikāf according to the legislative definition, rather this is called Al-’Uzlah. [Sheikh ’Uthaymīn, Sharḥ Al-Mumti’]
➢ 2. What is the ruling of I’tikāf?
• I’tikāf is Sunnah (a person is rewarded for performing it, but if they leave if off there is no sin upon them). • Its prescription is proven by Qur’ān, Sunnah and Ijmā’.
• Proof from the Qur’ān:
Allāh said (translated meaning): “We commanded Ibrāhīm and Ismā’īl to purify My House for those who circle it, those who remain therein in I’tikāf, and those who bow and prostrate themselves ˹in prayer˺.” [Baqarah 125]
• Proof from the Sunnah:
’Ā’ishah raḍhiyallāhu ’anhā said: “The Prophet ﷺ used to observe I’tikāf during the last ten days of Ramaḍhān till he died, then his wives used to observe I’tikāf after him. [Bukhāri & Muslim]
🔺Note: The ḥadīths pertaining to I’tikāf are Mutawātir (many reports).
• As for the Ijmā’
Ibn Al-Mudhir, Ibn Qudāmah, An-Nawawi and others have all relayed an Ijmā’ with regards to I’tikāf being Sunnah, and that it becomes obligatory only if a person vows to do it.
➢ 3. What are the conditions for I’tikāf to be valid?
There are six conditions in total, they are:
1⃣. Islām (he/she must be Muslim)
2⃣. Tamyīz (of the age of discernment)
3⃣. Sanity
4⃣. Must have the intention to perform I’tikāf
5⃣. It must take place within a masjid.
6⃣. This masjid must be one which establishes the five obligatory prayers; this condition excludes prayer rooms (Muṣallā). It is also preferable that the masjid establishes Jumu’ah prayer, although this is not a condition.
🔺Note: The sixth condition is specific to men, because it is they upon whom offering Ṣalāh in congregation is obligatory.
🔺Note: it’s permissible for women to observe I’tikāf as there’s no evidence preventing them from that. In fact, the Prophet’s wives used to perform I’tikāf during and after his lifetime ﷺ. And according to the stronger opinion, women are allowed to enter the masjid and perform I’tikāf whether in a state of ritual purity or otherwise. However, they must be careful not to pollute the masjid.
💡Benefit: Sheikh Albāni raḥimahullāh said a woman is allowed to perform I’tikāf with two conditions: (1) she must get her guardian’s consent, and (2) there must not be any free-mixing in the masjid. [Qiyām Ramaḍhān]
➢ 4. Where is the best place to perform I’tikāf?
The best place to undertake I’tikāf is in the three Holy masjids; Masjid Al-Ḥarām, Masjid An-Nabawī and Masjid Al-Aqṣā’. This is derived from the statement of Ḥudhayfah raḍhiyallāhu ’anhu: “There is no Iʿtikāf except in the three masjids.”
[Al-Bayhaqī – graded Ṣaḥīḥ by Sheikh Albāni in Aṣ-Ṣaḥīḥah] i.e: there is no Iʿtikāf better and more complete than in these three masjids – not that Iʿtikāf is invalid elsewhere.
➢ 5. Is it permissible to perform I’tikāf outside Ramaḍhān?
Most of the scholars have said that it’s permissible to observe I’tikāf all year round. This is proven by the generality in the saying of Allāh (translated meaning): “…while you are observing I‘tikāf in the masjids.” [Baqarah 187]
Likewise, the Prophet ﷺ observed I’tikāf for ten days during Shawwāl. [Bukhāri & Muslim]
And ‘Umar raḍhiyallāhu ’anhu said to the Prophet ﷺ that during Jāhiliyyah he had vowed to observe I’tikāf for one night in Masjid Al-Ḥarām. So the Prophet ﷺ told him to fulfill his vow. [Bukhāri & Muslim]
These evidences prove that observing I’tikāf outside Ramaḍhān is permissible. Also, the ḥadīth of ’Umar indicates that fasting is not a condition for I’tikāf to be valid – as there is no fasting at night.
🔺Note: Sheikh ’Uthaymīn raḥimahullāh mentioned that it’s best not to observe I’tikāf outside Ramaḍhān as this was not the practise of the Prophet ﷺ nor his Companions. And the only reason why the Prophet ﷺ observed I’tikāf in Shawwāl was because he missed doing so during Ramaḍhān. As for ’Umar raḍhiyallāhu ’anhu, he was instructed to complete his I’tikāf because he had vowed to do so, and it’s known that once a person vows it becomes obligatory upon them to fulfil it. [Sharḥ Al-Mumti’]
➢ 6. The best time to perform I’tikāf?
Although it’s permissible to perform I’tikāf all year round, it is more recommended to do so during Ramaḍhān based on the ḥadīth of Abū Hurairah raḍhiyallāhu ’anhu that: “The Messenger of Allāh ﷺ used to observe I’tikāf for ten days every Ramaḍhān, and in the year in which he passed away he observed I’tikāf for twenty days. [Bukhāri]
And during Ramaḍhān, the best time to observe I’tikāf is in the last ten days, because the Prophet ﷺ used to observe i’tikaf for the last ten days of Ramaḍhān until he passed away. [Bukhāri & Muslim]
Similarly, An-Nawawī raḥimahullāh said: “The best I’tikāf is that which is accompanied by fasting; and the best of that is during Ramaḍhān; and the best of that is within the last ten days.” [Al-Majmū’ (6/514)]
➢ 7. Does I’tikāf have a specific duration?
The scholars agreed that there’s no maximum duration, but they differed concerning the minimum duration. And the correct opinion is that there is no minimum amount of time required for Iʿtikāf to be valid, as is the opinion of most of the scholars. However, it’s better to observe I’tikāf for at least a day or night, as it has not been transmitted that the Messenger of Allāh ﷺ nor his Companions ever did I’tikāf for less than a day or night.
➢ 8. If someone wants to perform I’tikāf for the last 10 days of Ramaḍhān, when do they begin and end?
They should enter into I’tikāf from sunset on the 20th of Ramaḍhān according to most of the scholars. This is proven by the statement of the Prophet ﷺ: “I used to devote myself (observe I’tikāf) during these ten. Then I started devoting myself in the last ten (of Ramaḍhān). So whoever desires to observe I’tikāf along with me should spend the night at his place of I’tikāf.” [Muslim].
However, he ﷺ would isolate himself from others after Fajr the following morning (21st), as proven by the ḥadīth of ’Ā’ishah raḍhiyallāhu ’anhā that: “When the Messenger of Allāh ﷺ wanted to perform I’tikāf, he would pray Fajr and then enter his place of I’tikāf.” [Bukhāri & Muslim].
According to most scholars, the ten days end at sunset on the last day of Ramaḍhān.
➢ 9. If a person intends to observe I’tikāf for a set number of days, are they allowed to abort midway?
Once a person begins observing I’tikāf, it is not obligatory upon them to complete it because there’s no evidence obligating this. In fact, the evidence indicates otherwise.
’Ā’ishah raḍhiyallāhu ’anhā said: “When the Messenger of Allāh (ﷺ) decided to observe I’tikāf, he prayed in the morning and then went to the place of his I’tikāf, and he commanded that a tent should be pitched for him, and it was pitched. He (once) decided to observe I’tikāf in the last ten days of Ramaḍhān. Zainab (the wife of the Prophet) commanded that a tent should be pitched for her. It was pitched accordingly. And some other wives of Allāh’s Messenger (ﷺ) commanded that tents should be pitched for them too. And they were pitched. When the Messenger of Allāh (ﷺ) offered the Fajr prayer, he looked and found (so many) tents. Thereupon he said: ‘What is this virtue that these (ladies) have decided to acquire?’ He commanded his tent to be struck and abandoned I’tikaf in the month of Ramaḍhān and postponed it to the first ten days of Shawwāl.” [Bukhāri & Muslim]
➢ 10. What is one recommended to do during I’tikāf?
Essentially, the objective of I’tikāf is to cut links with the creation and free the heart from all what distracts from the remembrance of Allāh; this is something a person should constantly remind himself while in the state of I’tikāf. This will motivate him to preserve and spend his time wisely and not be distracted by things which remove him from the objective of Iʿtikāf, such as excessive talking, playing, being preoccupied with his phone and the like; as these things reduce the reward, and he may be even be sinful – if he annoys and distracts others. Thus, it’s recommended for one busy himself with acts of worship. If they get tired/bored of one act, they should move onto another; acts of worship such as voluntary prayer, Dhikr, reciting the Qur’ān, seeking forgiveness. They should strive even more during the nights, because one of the objectives of I’tikāf is seeking out Laylatul Qadr. Additionally, I’tikāf should be taken as an opportunity to cut off bad habits, like smoking, listening to music, looking at ḥarām, etc., seeing as a person is constantly surrounded by people doing righteous actions.
💡Benefit: it’s Sunnah to set up a tent or some form of private area in the masjid in which to make I’tikāk.
🔺Note: Ideally, a person should find a masjid upon Sunnah to observe I’tikāf in.
➢ 11. What are some of the permitted acts during I’tikāf?
• A person is allowed to leave the masjid only if necessary, such as:
1. Getting something to eat – if food is not available in the masjid and there’s no one to bring it to him.
2. To answer the call of nature and purify himself from impurities, whether major (to make ghusl) or minor (to make wuḍhū’).
3. To attend Jumu’ah prayer – if the masjid he is in does not establish Jumu’ah.
🔺Note: Once his need is fulfilled, he must return to the masjid immediately, otherwise his I’tikāf will be nullified.
• It’s permissible for the person doing Iʿtikāf to eat, drink and sleep in the masjid while avoiding littering.
• They are allowed to speak to others about things that are of benefit. As for vain speech and things that are of no benefit, this goes against the objective of Iʿtikāf.
• It’s permissible for relatives to visit a person observing Iʿtikāf, and if it is a relative of the opposite gender, they may stand outside and perhaps communicate through a window to avoid free-mixing.
• One may leave their place of seclusion in order to escort their relative to the door of the masjid without exiting the masjid based on the saying of Ṣafiyyah (the wife of the Prophet ﷺ): “The Prophet was making I’tikāf in the masjid during the last ten days of Ramaḍhān, so I went to visit him one night while his wives were with him. So I spoke to him for some time, then I got up to leave and he said: ‘Don’t rush, I’ll go out with you.’ So he got up with me to escort me out…until they reached the door of the masjid.” [Bukhāri & Muslim]
➢ 12. What matters invalidate I’tikāf?
🔺Note: Just like Ṣawm, the matters which invalidate I’tikāf will only have an effect with 3 conditions; that a person does them (1) knowingly, (2) intentionally, and (3) willingly.
1. Leaving the masjid without necessity; because remaining in the masjid is one of the pillars of I’tikāf. The evidence for this is the ḥadīth of ’Ā’ishah raḍhiyallāhu ’anhā, that the Prophet ﷺ used to poke his head into her house through the window while he was in the masjid and she would comb and oil his hair. She also said, “While in I’tikāf he ﷺ never used to enter the house except for a need.” [Bukhāri]
🔺Note: The Prophet’s house was adjacent to the masjid.
2. Sexual intercourse – even if it occurs at night; although it’s permissible during the nights when one is no longer fasting, doing so while observing I’tikāf will invalidate it. This is proven by the saying of Allāh (translated meaning): “And do not have sexual relations with them (your wives) while you are observing I’tikāf in the masjids.” [Baqarah 187]
3. Loss of sanity
4. Making a firm intention to leave I’tikāf
5. Apostasy, as this falls contrary to worship and nullifies all deeds based on the saying of Allāh (translated meaning): ”And indeed it has been revealed to you (O Muhammad ﷺ) as it was to those (Messengers) before you: “If you join others in worship with Allāh, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.”
Additional reading:
الفائض في حكم مس المصحف وقراءة القرآن ودخول المسجد للجنب والحائض
By Sheikh Abdullāh Al-Iryāni ḥafidhahullāh
Sheikh Yaḥya wrote in his forward to this book that he has not seen any work as good as this on this subject matter.
In this book the author discusses 3 important rulings concerning those who are in a state of sexual impurity (Janābah) and menstruation;
1. Holding a Muṣ-ḥaf
2. Remaining inside the masjid
3. Reciting the Qur’ān
He mentions the difference of opinion in all three issues, cites the evidence brought by all sides and comes to a sound conclusion which I’m sure the mindful reader will appreciate.
In his conclusion, the author wrote:
“To conclude, it appears to me that the correct views are as follows:
1- The view which permits the Junub and the menstruating woman to touch the Muṣ-ḥaf; due to the principle that things are allowed and permitted unless there is evidence to the contrary, and the lack of clear, authentic evidence prohibiting that, as previously mentioned. This view was held by a group of the Salaf, as stated at the start of the issue. It is the view held by the Dhāhiriyyah. Ibn Ḥazm defended it in Al-Muḥallā. Aṣ-Ṣan’āni and Ash-Shawāni inclined towards it. It is the fatwa of our Sheikh Muqbil raḥimahullāh, and the view chosen by Al-’Allāmah Albāni raḥimahullāh as preceded. However, it is better and more preferable for a person to be in a state of purity, following the example of the honourable Companions, may Allāh be pleased with them.
2- The view that permits the Junub and the menstruating woman to remain in the masjid at all times; due to the principle that things are allowed and permitted unless there is evidence to the contrary, the lack of clear, authentic evidence prohibiting that, and the evidence apparently permitting that. And whoever restricts this to times of need has no evidence to prohibit it at other times. This was the view of Al-Muzanī, Dāwūd and Ibn Al-Mundhir. Abū Hāmid relayed this from Zaid ibn Aslam from the Shafi’is, and this is the Fatwā of our Sheikh (Muqbil) raḥimahullāh and the view of Sheikh Al-Albani raḥimahullāh.
3- The view that permits the Junub to recite the Qurʿān; due to the principle that things are allowed and permitted unless there is evidence to the contrary, the lack of clear, authentic evidence prohibiting that, and the evidence apparently permitting that. This was the view of Dāwūd. It was reported from Ibn ’Abbās, Sa’eed ibn Al-Musayyib, and Nafi’ ibn Jubair. It was also narrated on the authority of ’Ikrimah, and it was chosen by Ibn Al-Mundhir. However, it’s better and more preferable for a person to be in a state of purity because the Prophet ﷺ disliked to remember Allāh without being in a state of purity.
4- The view permitting the menstruating woman to recite the Qurʿān, which is the view of Sheikhul Islām Ibn Taymiyyah, the madh-hab of Abū Ḥanīfah, and the well-known view from the madh-habs of Ash-Shāfi’ē and Aḥmad.” [End quote]
🔺Note: it’s important to know this, especially for sisters, as it’s possible that some of them may be on their menses during Laylatul Qadr. So if they are not allowed to pray they’ll have to resort to other acts of worship such as Dhikr, reciting Qur’ān, etc., in order to make the most of this blessed night.