Ruling on i’tikaf

 

I’tikaf is Sunnah, not compulsory, unless one made a vow to do it, in which case it becomes obligatory. For more, please see the detailed answer.

 

• I’tikaf in the Quran 

• I’tikaf in the Sunnah

• I’tikaf according to scholarly consensus 

• Is I’tikaf Compulsory?

 

Praise be to Allah.

 

I’tikaf in the Quran 

I’tikaf is prescribed according to the Quran and Sunnah and scholarly consensus. 

In the Quran, Allah says (interpretation of the meaning): 

“and We commanded Ibrahim (Abraham) and Isma’il (Ishmael) that they should purify My House (the Ka‘bah at Makkah) for those who are circumambulating it, or staying (I’tikaf), or bowing or prostrating themselves (there, in prayer).” [al-Baqarah 2:125] 

“And do not have sexual relations with them (your wives) while you are in I‘tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques.” [al-Baqarah 2:187]

I’tikaf in the Sunnah

With regard to the Sunnah, there are many ahadith, such as the hadith of ‘Aishah (may Allah be pleased with her) who said that the Prophet (peace and blessings of Allah be upon him) used to observe i’tikaf during the last ten days of Ramadan until Allah took his soul, then his wives observed i’tikaf after he was gone. Narrated by al-Bukhari, 2026; Muslim, 1172. 

I’tikaf according to scholarly consensus 

With regard to scholarly consensus, more than one of the scholars narrated that there was scholarly consensus that i’tikaf is prescribed in shari’ah, such as al-Nawawi, Ibn Qudamah, Shaykh al-Islam Ibn Taymiyah, and others. (See al-Majmu’, 6/404; al-Mughni, 4/456; Sharh al-‘Umdah, 2/711) 

Shaykh Ibn Baz said in Majmu’ al-Fatawa, 15/437: 

“Undoubtedly i’tikaf in the mosque is an act of worship, and (observing it) in Ramadan is better than at other times. It is prescribed in Ramadan and at other times.”

Is I’tikaf Compulsory?

The basic principle is that i’tikaf is Sunnah, not obligatory, unless one made a vow to do it, in which case it becomes obligatory. This is because the Prophet (peace and blessings of Allah be upon him) said: “Whoever vows to obey Allah, let him obey Him, and whoever vows to disobey Him, let him not disobey Him.” (Narrated by al-Bukhari, 6696.)  

And ‘Umar (may Allah be pleased with him) said: “O Messenger of Allah, during the Jahiliyyah I vowed to observe i’tikaf for one night in al-Masjid al-Haram.” He said: “Fulfill your vow.” (6697) 

Ibn al-Mundhir said in his book al-Ijma’ (p. 53): 

“They unanimously agreed that i’tikaf is Sunnah and is not obligatory unless a man obliges himself to do that by making a vow, in which case it becomes obligatory for him.” (See Fiqh al-I’tikaf by Dr Khalid al-Mushayqih, p. 31)

And Allah knows best.

 

https://islamqa.info/en/answers/48999/is-itikaf-compulsory

 

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I’tikaf For Males or Females  only valid if observed in the mosque

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Praise be to Allah.

 

The scholars are agreed that a man’s i’tikaf is only valid if observed in the mosque, because Allah says (interpretation of the meaning): 

“And do not have sexual relations with them (your wives) while you are in I‘tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques.” [al-Baqarah 2:187]

So i’tikaf is something that should be done specifically in the mosque. (See al-Mughni, 4/461)

“With regard to women, the majority of scholars are of the view that as in the case of men, their i’tikaf is not valid unless it is observed in the mosque , because of the verse quoted above (interpretation of the meaning): 

“And do not have sexual relations with them (your wives) while you are in I‘tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques.” [al-Baqarah 2:187]

 

https://islamqa.info/en/answers/50025/itikaf-for-females-at-home-or-in-the-mosque

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Can I’tikaf Be Observed at Any Time?

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I’tikaf is Sunnah and can be observed at any time of the year but it is better to observe it in Ramadan, especially in the last ten days.

 

Praise be to Allah.

 

I’tikaf is Sunnah at any time, in Ramadan or otherwise, but it is better in Ramadan, especially in the last ten days of Ramadan. 

This is indicated by the general meaning of the evidence which speaks of i’tikaf being mustahabb, which includes Ramadan and other times. 

Al-Nawawi said in al-Majmu’ (6/501): 

“I’tikaf is Sunnah according to consensus, and it is not obligatory unless one vowed to do it – also according to consensus. It is mustahabb to do it a great deal and it is mustahabb especially in the last ten days of Ramadan.” 

He also said (6/514): 

“The best i’tikaf is that which is accompanied by fasting, and the best of that is in Ramadan, and the best of that is the last ten days.” 

Al-Albani said in Qiyam Ramadan: 

“I’tikaf is Sunnah in Ramadan and at other times of the year. The basis for that is the verse in which Allah says (interpretation of the meaning): 

“…while you are in I‘tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques.” [al-Baqarah 2:187]

And there are sahih ahadith which describe the Prophet (peace and blessings of Allah be upon him) observing i’tikaf as well as numerous reports which describe the salaf as doing so too. 

It was proven that the Prophet (peace and blessings of Allah be upon him) observed i’tikaf during ten days of Shawwal as well. This is agreed upon. 

‘Umar said to the Prophet (peace and blessings of Allah be upon him): “During the Jahiliyyah I vowed to observe i’tikaf for one night in al-Masjid al-Haram.” He said: “Fulfill your vow.” So he [‘Umar] observed itikaf for one night. Agreed upon. 

It is more emphasized in Ramadan, because of the hadith of Abu Hurayrah: The Messenger of Allah (peace and blessings of Allah be upon him) used to observe i’tikaf for ten days every Ramadan, and in the year in which he passed away he observed i’tikaf for twenty days. Narrated by al-Bukhari. 

The best i’tikaf is at the end of Ramadan, because the Prophet (peace and blessings of Allah be upon him) used to observe i’tikaf for the last ten days of Ramadan until he passed away. Agreed upon.” 

Shaykh Ibn Baz said in Majmu’ al-Fatawa (15/437): 

“Undoubtedly i’tikaf in the mosque is an act of worship, and (observing it) in Ramadan is better than at other times. It is prescribed in Ramadan and at other times.” 

For more, please see Fiqh al-I’tikaf by Dr Khalid al-Mushayqih, p. 41.

https://islamqa.info/en/answers/50024/can-itikaf-be-observed-at-any-time

 

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I’tikaf for Females: At Home or in the Mosque?

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The majority of scholars are of the view that as in the case of men, i’tikaf for females is not valid unless it is observed in the mosque.

 

Praise be to Allah.

The scholars are agreed that a man’s i’tikaf is only valid if observed in the mosque, because Allah says (interpretation of the meaning): 

“And do not have sexual relations with them (your wives) while you are in I‘tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques.” [al-Baqarah 2:187]

So i’tikaf is something that should be done specifically in the mosque. (See al-Mughni, 4/461)

“With regard to women, the majority of scholars are of the view that as in the case of men, their i’tikaf is not valid unless it is observed in the mosque , because of the verse quoted above (interpretation of the meaning): 

“And do not have sexual relations with them (your wives) while you are in I‘tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques.” [al-Baqarah 2:187]

The wives of the Prophet (peace and blessings of Allah be upon him) asked him for permission to observe i’tikaf in the mosque and he gave them permission, and they used to observe i’tikaf in the mosque after he died. 

If it were permissible for a woman to observe i’tikaf in her house , the Prophet (peace and blessings of Allah be upon him) would have told them to do that, because it is better for a woman to remain concealed in her house than to go out to the mosque. 

Some of the scholars were of the view that it is valid for a woman to observe i’tikaf in the “mosque” of her house, which is the place that she allocates for prayer in her house. 

But the majority of scholars said that this is not allowed and said that the place where she prays in her house is not called a masjid (mosque) except by way of metaphor, and it is not really a mosque, so it does not come under the rulings on mosques, hence it is permissible for people who are junub and menstruating women to enter it. (See al-Mughni, 4/464)

Al-Nawawi said in al-Majmu’ (6/505): 

“It is not valid for men or women to observe i’tikaf anywhere but in the mosque; it is not valid in the mosque of a woman’s house or the mosque of a man’s house, which is a space that is set aside for prayer.” 

Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked in Majmu’ al-Fatawa (20/264) about where a woman who wants to observe i’tikaf should do so? 

He replied: 

“If a woman wants to observe i’tikaf, she should observe i’tikaf in the mosque so long as that does not involve anything that is forbidden according to shari’ah. If that does involve anything that is forbidden then she should not do i’tikaf.” 

In al-Mawsu’ah al-Fiqhiyyah (5/212) it says: 

“The scholars differed as to where women should observe i’tikaf. The majority are of the view that women are like men, and their i’tikaf is not valid unless observed in the mosque. Based on this it is not valid for a woman to observe i’tikaf in the mosque of her house, because of the report narrated from Ibn ‘Abbas (may Allah be pleased with him) who asked about a woman who vowed to observe i’tikaf in the mosque of her house. He said: “(This is) an innovation, and the most hateful of actions to Allah are innovations (bid’ah).” So there can be no i’tikaf except in a mosque in which prayers are established. And the mosque of a house is not a mosque in the real sense of the word and does not come under the same rulings; it is permissible to change it, and for a person who is junub to sleep in it. Moreover if it were permissible (to observe i’tikaf at home), the Prophet’s wives (may Allah be pleased with them) would have done that at least once to show that it is permissible.”

https://islamqa.info/en/answers/50025/itikaf-for-females-at-home-or-in-the-mosque

 

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Conditions of i’tikaf

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It is prescribed to observe i’tikaf in a mosque in which prayers in congregation are held. If the mu’takif is one of those for whom Jumu’ah is obligatory and the period of his i’tikaf will include a Friday, it is better for him to stay in a mosque where Jumu’ah prayer is observed. 

It is not a condition for him or her to be fasting. 

Things to avoid during i’tikaf

The Sunnah is for the mu’takif not to visit any sick person during his i’tikaf , or to accept any invitation, attend to his family’s needs, attend any funeral or go to work outside the mosque.

‘Aishah (may Allah be pleased with her) said: “The Sunnah for the mu’takif is not to visit any sick person, or attend any funeral, or touch or be intimate with any woman, or go out for any reason except those which cannot be avoided.” (Narrated by Abu Dawud, 2473)

And Allah knows best.

 

https://islamqa.info/en/answers/12411/conditions-of-itikaaf

 

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What should be done during i’tikaf and should not be done?

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Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said: 

 

The deeds of the one who is in i’tikaf may be divided into several categories: those that are permissible, those that are prescribed and encouraged, and those that are prohibited. 

• As for those that are prescribed, he should focus on worshipping Allah and seeking to draw closer to Him, because this is the essence and purpose of i’tikaf. Therefore it is limited to the mosques (and cannot be done elsewhere). 

• Another category is that which is prohibited, which refers to anything that is contrary to i’tikaf, such as if the person was to go outside of the mosque with no excuse, or to buy or sell, or to have intercourse with his wife, and other deeds that would cancel out i’tikaf because they are contrary to its purpose. 

• The third category is that which is permissible and allowed, such as talking to people , asking them how they are and other things that Allah, may He be exalted, has permitted to the one who is observing i’tikaf. (Majmu‘ Fatawa wa Rasail al-‘Uthaymin, 20/175-176) 

 

He also said: 

“There is nothing wrong with him talking briefly to his companions who are with him in i’tikaf or who have come in to visit him.” (Jalasat Ramadaniyyah, 18/15) 

 

He also said: 

“I’tikaf: is what is meant thereby that some friends get together in a corner of the mosque to talk about unimportant matters and that in which there is no benefit, or is the purpose to devote oneself to worshipping Allah, may He be glorified and exalted? The latter is the purpose of it, so beware of wasting this precious time in talking to your friends and wasting time. But if you talk to them sometimes, there is nothing wrong with that, because the Prophet (blessings and peace of Allah be upon him) talked to his wife Safiyyah bint Huyayy (may Allah be pleased with her) at night, then he got up to walk her back to her house.” (Al-Liqa ash-Shahri, 70/8) 

Shaykh Ibn Baz (may Allah have mercy on him) said: 

“With regard to talking in the mosque, if it is about worldly matters and is a conversation between brothers and friends about some of their worldly concerns, if it is brief then there is nothing wrong with it, in sha Allah, but if it goes on at length then it is makruh. It is makruh to take the mosques as places for talking about worldly matters , because they were built for the remembrance of Allah, reading Quran, offering the five daily prayers and other good deeds, such as offering supererogatory prayers, observing i’tikaf and holding study circles. 

But with regard to taking them as places to chat about worldly matters, that is makruh, but a little of that, if necessary, when greeting one’s brother with salam when meeting him, and asking him how he and his children are, and so on, or talking about worldly matters, so long as that does not go on at length and is done briefly, there is nothing wrong with that.” (Fatawa Nur ‘ala ad-Darb, 2/706) 

For more, please see this category: I’tikaf.

And Allah knows best.

https://islamqa.info/en/answers/221445/can-we-talk-during-itikaf

 

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Weak hadiths on the virtues of i’tikaf

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There are several ahadith which speak of the virtue of i’tikaf and describe its reward, but they are all weak (da’if) or fabricated (mawdu’). 

Abu Dawud said: I said to Ahmad (i.e., Imam Ahmad ibn Hanbal): Do you know anything about the virtue of i’tikaf? He said: No, except something weak. Masail Abi Dawud, p. 96. 

These ahadith include the following: 

• Ibn Majah (1781) narrated from Ibn ‘Abbas that the Messenger of Allah (peace and blessings of Allah be upon him) said concerning the person who observes i’tikaf: “He is refraining from sin and he will be given a reward like that of one who does all kinds of good deeds.”  This was classed as da’if by al-Albani in Da’if Ibn Majah. 

• Al-Tabarani, al-Hakim and al-Bayhaqi narrated the following from Ibn ‘Abbas, which they classed as da’if: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever observes i’tikaf for one day seeking thereby the Face of Allah, Allah will place between him and the Fire three ditches wider than the distance between the east and the west.” This was classed as da’if by al-Albani in al-Silsilah al-Da’ifah, 5345.  

• Al-Daylami narrated from ‘Aishah that the Prophet (peace and blessings of Allah be upon him) said: “Whoever observes i’tikaf out of faith and in the hope of reward will be forgiven his previous sins.” Classed as da’if by al-Albani in Da’if al-Jami’, 5442. 

• Al-Bayhaqi narrated the following report from al-Husayn ibn ‘Ali (may Allah be pleased with him), which he classed as da’if: the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever observes i’tikaf for ten days in Ramadan, that will be equivalent to two Hajjs and two ‘Umrahs. This was mentioned by al-Albani in al-Silsilah al-Da’ifah (518) where he said: it is mawdu’ (fabricated).

 

And Allah knows best.

 

https://islamqa.info/en/answers/49003/virtues-of-itikaf