بَابُ الاعْتِكَافِI’tikaf (Religious Seclusion)

¹ The statement “in the mosques” refers to a congregational mosque, which is one that has an imam and a mu’adhin (caller to prayer) and where the five daily prayers are performed, or at least some of them. Some scholars have stipulated that the five prayers must be performed in it, and this view has been authenticated by some. Others have said that I’tikaf is valid in any mosque, and this has been authenticated by Al-Saruji, as it aligns with the general meaning of the Qur’an. This is the preferred view of Al-Tahawi. Al-Khayr Al-Ramli said that this is more lenient, especially in our time, and it should be relied upon. [Al-Durr Al-Mukhtar and Radd Al-Muhtar, summarized]

² The statement: “Until he passed away” indicates that this consistent practice, coupled with the absence of any instance of him abandoning it or rebuking those who did not do it, is evidence of its Sunnah status. Otherwise, it would indicate obligation. This is what Sheikh Ibn al-Humam said. In ‘Umdat al-Qari, it is mentioned: This addition indicates that it was not abrogated, as it is stated: “Until he passed away,” and this is further emphasized by the statement: “Then his wives observed I’tikaf after him,” meaning the ruling continued after him, even for women. It is not among the exclusive practices of the Prophet (ﷺ). As for women, they should observe I’tikaf in the mosque of their homes, and that is preferable. If they observe I’tikaf in the congregational mosque or the mosque of their neighborhood, which is better for them than the congregational mosque, it is permissible but disliked. Qadikhan mentioned the dislike because the place of I’tikaf for a woman is where her prayer is most excellent, just as it is for a man. Since her prayer in the mosque of her home is better, her place of I’tikaf should be the mosque of her home. [Summarized from Fath al-Qadir and ‘Inayah]

¹ The statement: “He observed I’tikaf for twenty days” could mean that in the previous year, he was traveling and did not observe I’tikaf. Therefore, the following year, he observed I’tikaf for twenty days. This is mentioned in ‘Umdat al-Qari’.

¹ The statement: “He used to observe I’tikaf during the last ten days” indicates that the time for entering I’tikaf is just before sunset. This is the view of the four imams and a group of scholars. This is because it is known that he used to observe I’tikaf during the last ten days and encouraged his companions to do so. The count of ten refers to the nights, so the first night is included; otherwise, the count would not be complete. Additionally, one of the greatest objectives of I’tikaf is to seek Laylat al-Qadr (the Night of Decree), which could be the night of the 21st, as mentioned in the hadith of Abu Dawud. Therefore, one should be in I’tikaf during that night, not after it. Malik said: The person observing I’tikaf should enter the place where he intends to observe I’tikaf before sunset on the night he intends to begin, so that he starts his I’tikaf at the beginning of that night.

² The statement: “He did not observe I’tikaf” may explain the previous hadith. Al-Tibi said: The hadith indicates that missed voluntary acts can be made up, just like obligatory acts. However, making up obligatory acts is obligatory, while making up voluntary acts is voluntary. This is mentioned in ‘Al-Mirqat’. In ‘Al-Durr al-Mukhtar’, under the chapter of making up missed prayers, it is stated: Making up obligatory, necessary, and Sunnah prayers is obligatory, necessary, and Sunnah, respectively. Its detailed explanation is in ‘Radd al-Muhtar’ under the chapter of making up missed prayers.

³ The statement: “He would lean his head towards me” indicates that it is permissible for him to extend his head to one of his family members to wash it. This is mentioned in ‘Al-Tatarkhaniyah’ and ‘Al-‘Alamgiriyah’.

⁴ The statement: “He would not enter the house except for human needs” includes reasons such as answering the call of nature, performing Friday prayer, etc. If he leaves to relieve himself, there is no harm in him entering his house and then returning to the mosque after completing ablution. However, if he stays in his house for even a moment, his I’tikaf is invalidated according to Abu Hanifah. This is mentioned in ‘Al-Muhit’ and ‘Al-‘Alamgiriyah’.

¹ The statement: “Observe I’tikaf” indicates that some scholars held the view that if a person obligated himself to something during his state of disbelief, such as I’tikaf, charity, or anything that Muslims are obligated to do, and then he embraced Islam, it would be obligatory upon him. They used these narrations as evidence. Al-Tahawi said: This is the view of Tawus, Qatadah, Al-Hasan al-Basri, Al-Shafi’i, Ahmad, Ishaq, and the Zahiriyyah, and this is the view of Ibn Hazm. Others disagreed, saying that nothing is obligatory upon him. This is the view of Ibrahim al-Nakha’i, Al-Thawri, Abu Hanifah, Abu Yusuf, Muhammad, Malik, Al-Shafi’i in one opinion, and Ahmad in one narration. They used as evidence the hadith of Amr ibn Shu’ayb from his father from his grandfather, who said: The Messenger of Allah (ﷺ) said: “A vow is only valid if it is made for the sake of Allah.” [Narrated by Al-Tahawi from Abdullah ibn Wahb in his Musnad. This indicates that the actions of a disbeliever were not acts of worship, as he intended them for other than Allah, which is a sin. This falls under the statement: “There is no vow in disobedience to Allah.” As for the hadith of Umar, the response is that the Prophet (ﷺ) did not command him out of obligation, but rather as a recommendation. [Summarized from ‘Umdat al-Qari’ and ‘Al-Mirqat’]

² The statement: “In a narration” is mentioned in ‘Uqud al-Jawahir al-Hanafiyyah’. In ‘Al-‘Urf al-Shadhi’, it is said: The Shafi’is said that fasting is not obligatory in I’tikaf, and they used as evidence the hadith in ‘Al-Mishkat’ which mentions I’tikaf during the nights, and there is no fasting during the nights. The author of ‘Al-Bahr’ said: Fasting is not obligatory according to the preferred view of the author of ‘Al-Bahr’ in voluntary I’tikaf. It is also said from the side of Sheikh Ibn Humam that in the narration of Bukhari, the word “day” is also mentioned.

³ The statement: “Ibn Ma’in said” is mentioned in ‘Bidlat al-Majhud’.

¹ The statement: “Passing by them without stopping” indicates that according to the Hanafi school, a person in I’tikaf should not leave to visit the sick or attend a funeral prayer, as there is no necessity for it. Visiting the sick is not an obligation but a virtuous act, and the funeral prayer is not an individual obligation but a collective one, which is fulfilled by others. What has been narrated from the Prophet (ﷺ) regarding the permissibility of visiting the sick and attending funeral prayers is interpreted by Abu Yusuf as applying to voluntary I’tikaf, where one may leave whenever they wish. Alternatively, the permissibility could apply if the person in I’tikaf leaves for a permissible reason, such as answering the call of nature or attending Friday prayer, and then happens to visit the sick or attend a funeral without intending to do so initially. This is mentioned in ‘Bidlat al-Majhud’ and ‘Al-Bahr al-Ra’iq’. According to the four imams, if a person leaves to answer the call of nature and happens to visit the sick or attend a funeral without deviating from the path or staying longer than necessary, their I’tikaf is not invalidated. Otherwise, it is invalidated. This is mentioned by Al-Tibi in ‘Al-Mirqat’.

² The statement: “Not to visit the sick” is mentioned in ‘Al-‘Alamgiriyyah’ and ‘Al-Bahr al-Ra’iq’. If a person in I’tikaf leaves to attend a funeral or pray over it, this is only in obligatory I’tikaf. In voluntary I’tikaf, there is no harm in leaving for a valid reason or otherwise. This is the apparent view in ‘Al-Tuhfah’. There is no harm in visiting the sick or attending funerals. This is mentioned in the explanation of ‘Al-Nuqayah’ by Sheikh Abi al-Makarim.

³ The statement: “Not to touch women” indicates that I’tikaf is invalidated by intercourse, whether ejaculation occurs or not. It is also invalidated by ejaculation due to kissing, touching, or thighing, even if ejaculation does not occur. However, all these actions are prohibited due to their severity. [Summarized from ‘Al-Durr al-Mukhtar’]

⁴ The statement: “No I’tikaf without fasting” is mentioned in ‘Al-Hidayah’: Fasting is a condition for the validity of obligatory I’tikaf according to one narration, and for voluntary I’tikaf according to another narration from Abu Hanifah. Based on this narration, I’tikaf cannot be less than a day. In another narration from Muhammad, the minimum is an hour, and it can be done without fasting, as voluntary acts are based on leniency. This is mentioned in ‘Radd al-Muhtar’. The author of ‘Al-Kanz’ said: It is Sunnah to stay in the mosque with fasting and intention. This cannot refer to vowed I’tikaf due to the mention of Sunnah, nor to voluntary I’tikaf due to the subsequent statement that the minimum for voluntary I’tikaf is an hour. Therefore, it must refer to the confirmed Sunnah, indicating that fasting is a condition for it.

⁵ The statement: “No I’tikaf except in a congregational mosque” is mentioned by Al-Shami: The condition for I’tikaf is a congregational mosque, which has a mu’adhin and an imam and where the five daily prayers or some of them are performed in congregation. Abu Hanifah said: I’tikaf is only valid in a congregational mosque where the five daily prayers are performed in congregation. This is the view of Ahmad. Ibn al-Humam authenticated this view, and some scholars said that I’tikaf is only valid in the congregational mosque. This is the apparent view from Abu Yusuf and Muhammad. Malik and Al-Shafi’i said that I’tikaf is valid in any mosque. This is mentioned by Ali al-Qari. In ‘Radd al-Muhtar’, it is said: All of this is to clarify the validity. In ‘Al-Nahr’, it is said: The best place for I’tikaf is the Sacred Mosque, then the Prophet’s Mosque.