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Al-I’tikāf
Rulings, Advice and Narrations
Compiled from the works of
Shaykh ‘Abd al-‘Azīz ibn Bāz (T)
Shaykh Muḥammad ibn Ṣāliḥ al-‘Uthaymīn (T)
Shaykh Ṣāliḥ ibn Fawzān al-Fawzān (9)
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Contents
Shaykh al-Fawzān (9)
- I’tikāf: Its Meaning, Objective and Rulings pp. 3-6
Ittihāf Ahl al-Īmān bi-Durūs Sharh Ramaḍān
Shaykh Ibn ‘Uthaymīn (T)
- I’tikāf p. 7
Sharh Bulūgh al-Marām
Sharh al-Mumti’
- Some Rulings regarding I’tikāf p. 8
Majmū’ Fatāwá wa Rasā’il
Jalasāt Ramaḍāniyyah
Al-Liqā’ ash-Shahrī
Shaykh Ibn Bāz (T)
- Speaking in the Masjid p. 9
Fatāwá Nūr ‘alá ad-Darb
Narrations regarding I’tikāf
- Authentic Narrations pp. 10-11
- Inauthentic Narrations pp. 12-13
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I’tikāf: Its Meaning, Objective and Rulings
Shaykh Ṣāliḥ ibn Fawzān al-Fawzān (9)
:دعب امأ .هبحصو لهآ علىو هدعب بين لا يلذا دممح انيبن على ملاسلاو ةلاصلاو هدحو لله دملحا
Know that there is a tremendous act of worship which is connected to fasting and the last
ten nights of Ramaḍān and it is the act of worship known as i’tikāf. Allāh () concluded
the āyāt (verses) of fasting with it when He said:
﴾ ﴿
…and do not have sexual relations with them (i.e. your wives) while
you are in i’tikāf in the masājid.
[Sūrah al-Baqarah (2: 187)]
Linguistically, the meaning of i’tikāf is to adhere to something and stay next to it.
Legislatively, the meaning of i’tikāf is to remain in the masjid (mosque) in order to perform
acts of obedience for Allāh (). Likewise, it is called ‘closeness’ (را و ج ).
It is a sunnah which brings one closer to Allāh () as indicated in the Qur’ān, Sunnah and
ijmā’ (scholarly consensus).
Also, it is from the older legislations (i.e. it was prescribed in the previous legislations and
has not just been prescribed for this ummah).
Due to it, one seeks closeness to Allāh () by staying in one of His houses, confining
oneself to the worship of Allāh, cutting off one’s connection with the creation and, instead,
connecting oneself with the Creator [in worship].
It is to empty the heart from distractions which busy one from the remembrance of Allāh
() and to devote oneself to the worship of Allāh () via contemplation,
remembrance, recitation of the Qur’ān, prayer, supplication, repentance and seeking
forgiveness.
I’tikāf is considered a sunnah at all times however in Ramaḍān it is emphasised more so due
to the Prophet () performing it and his continuance upon it. Likewise, his wives
would perform it after him as A’ishah () narrated:
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هجاوزأ فكتعا مث للها هافوت تىح ناضمر نم رخاولأا شرعلا فكتعي نكا ملسو هيلع للها لىص بيلنا نأ«
»هدعب نم
That the Prophet () used to perform i’tikāf in the last days of Ramaḍān until
Allāh () caused him to die. Then, his wives would perform i’tikāf after him.1
The best time to perform i’tikāf is in Ramaḍān and specifically in the last ten days due to the
hope in finding Laylah al-Qadr (the Night of Decree).2
I’tikāf is a righteous action and an act of worship which is not valid except with conditions:
1. The intention. This is due to the Prophet’s () statement:
»تايلناب لامعلأا امنإ«
Actions are only by their intentions.3
2. That it is performed in a masjid. This is due to Allāh’s () statement:
﴾ ﴿
…and do not have sexual relations with them (i.e. your wives) while
you are in i’tikāf in the masājid.
[Sūrah al-Baqarah (2: 187)]
So, the one who is doing i’tikāf is described as being in a masjid so if i’tikāf was valid
in other than a masjid then the prohibition of intercourse would not have been
specified in it since it would be prohibited in i’tikāf as a general rule in the first
place. Also, the Prophet () would do i’tikāf in his masjid and, thus, this
clarifies that it is legislated to do so, likewise, in a masjid.
3. That the masjid within which one performs i’tikāf establishes the congregational
ṣalāh. This is due to the statement of A’ishah ():
»عماج دجسم في لاإ فكاتعا لا«
There is no i’tikāf except in a masjid of the congregational ṣalāh.4
1 Ṣaḥīḥ al-Bukhārī (no. 2026) Ṣaḥīḥ Muslim (no. 1172)
2 See Sūrah al-Qadr (97) and its tafsīr for more information
3 Ṣaḥīḥ al-Bukhārī (no. 1) and Ṣaḥīḥ Muslim (no. 1907)
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This is because i’tikāf in a masjid wherein the congregational ṣalāh is not established would
either lead to missing the congregational ṣalāh or to the person leaving repeatedly [to find
a masjid to pray the congregation ṣalāh in]. This can be prevented [by performing i’tikāf in a
masjid which establishes the congregational ṣalāh]. In addition, leaving the masjid is in
opposition to i’tikāf and it is not permissible for the one devoted to i’tikāf to exit his place of
i’tikāf except due to a necessity.
The Prophet () would not enter his home except for a human need, nor would he
visit the sick or follow a janāzah (funeral procession) except if he made that a condition at
the beginning of his i’tikāf.
Also, it is forbidden for the one performing i’tikāf to have relations with his wife. This is due
to the statement of Allāh ():
﴾ ﴿
…and do not have sexual relations with them (i.e. your wives) while
you are in i’tikāf in the masājid.
[Sūrah al-Baqarah (2: 187)]
Meaning: as long as he is in i’tikāf.
It is recommended for him to busy himself with the remembrance of Allāh () such as
prayer, recitation and dhikr. In addition, he should avoid that which does not concern him
due to the Prophet’s () statement:
»هينعي لا ام هكرت ءرلما ملاسإ نسح نم«
From the perfection of a person’s Islām is that he leaves what does not concern him.5
He is allowed to speak with those who come to him as long as he does not speak a lot. In
addition, there is no problem with him cleaning and perfuming himself and he may leave to
do what is necessary. A’ishah () narrating regarding the Prophet () that:
»ناسنلإا ةجالح لاإ تيلبا لخدي لا نكا«
He would not enter his home except for a human need (i.e. to relieve himself).6
4 Sunan Abū Dāwūd (no. 2473) and authenticated by al-Albānī
5 Sunan at-Tirmidhī (no. 2317), Sunan Ibn Mājah (no. 3976) and others – by way of Abū Hurayrah (). Al-
Albānī said it is ṣaḥīḥ.
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Thus, it is permissible for him to leave the masjid to relieve himself, wash or carry out a
duty. Also, he may leave to get food and drink if there is no one to bring that to him.
This is the legislative i’tikāf and these are some of its rulings.
We ask Allāh for success in gaining beneficial knowledge and performing righteous actions.
Verily, He is Close, Responding.
.هبحصو لهآ علىو دممح انيبن على ملاسلاو ةلاصلاو ينلماعلا بر لله دملحا
6 Ṣaḥīḥ al-Bukhārī (no. 2029) and Ṣaḥīḥ Muslim (no. 297)
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I’tikāf
Shaykh Muḥammad ibn Ṣāliḥ al-‘Uthaymīn (T)
I’tikāf is to worship Allāh by staying in the masjid in order to seclude oneself and attach
oneself to the obedience of Allāh (). It is not to stay in the Masjid to gather with the
brothers, conversing and laughing with them and the like. Perhaps, some even fall into
backbiting – this is not i’tikāf. Rather, i’tikāf is to confine oneself to the masjid in a tent – if it
is possible to put up tents in the masājid – or just to confine oneself to a corner in order to
recite the Book of Allāh (), dhikr and distance oneself from the people.
The objective of i’tikāf is that the individual cuts himself off from the world and its
pleasures and splendours. This is i’tikāf and this is the true spirit of it. So, it is a training of
the soul and the individual accustoms himself to that. In some masājid, I have seen that
those doing i’tikāf are good youth however they congregate and speak about that which
does not have any benefit or is harmful.
It is recommended for the one in i’tikāf to busy himself with getting closer to Allāh () by
performing specific acts of worship such as recitation of the Qur’ān, dhikr, praying
voluntarily in other than the times that are prohibited and the like.
Also, it is recommended for the one in i’tikāf to avoid that which does not concern him from
statements and actions or other than that. This is a sunnah for him and other than him as
the Prophet () said:
»هينعي لا ام هكرت ءرلما ملاسإ نسح نم«
From the perfection of a person’s Islām is that he leaves what does not concern him.7
This is from the perfection of a person’s Islām, his good manners and for his own comfort
and happiness as him searching after that which does not concern him will tire him out.
That is why you see the individual busying himself with qīla wa qāl (hearsay) – the one who
does not have any concern except hearing that which the people have to say. This
individual wastes his time in that which harms and does not benefit him.
7 Sunan at-Tirmidhī (no. 2317), Sunan Ibn Mājah (no. 3976) and others – by way of Abū Hurayrah. Al-Albānī said
it is ṣaḥīḥ.
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Some Rulings regarding I’tikāf
Shaykh Muḥammad ibn Ṣāliḥ al-‘Uthaymīn (T)
The actions of the one performing i’tikāf are of categories:
• Permissible
• Legislated and recommended
• Forbidden
As for the legislated then it is that he busies himself with obedience to Allāh (),
worshipping Him and seeking closeness to Him. This is the essence of i’tikāf and its
objective and that is why it has been restricted to the masājid.
The forbidden category is that which opposes and invalidates i’tikāf such as the individual
leaving the masjid without a valid reason, buying and selling, indulging in relations with his
wife and other than that from the things which nullify the i’tikāf. They nullify i’tikāf due to
them invalidating the main objective of it.
The third category is that which is permissible such as speaking to people, asking them
about their wellbeing and other than that which Allāh () permitted for the one doing
i’tikāf.
There is no problem with an individual speaking a little bit to his friends who are with him
in i’tikāf or those who visit him.
Is the purpose of i’tikāf for friends to gather in the corner of the masjid, to speak with idle
speech and that which has not benefit in it, or is the intent to worship Allāh ()? The
true intent is the second.
So, beware of wasting these valuable times with conversing [too much] with your friends.
As for conversing with them sometimes then there is no problem with this because the
Prophet () conversed with his wife Ṣafiyyah bint Ḥuyayy () during the night
time while he was in i’tikāf. Then, he took her home.8
8 See: Ṣaḥīḥ al-Bukhārī (no. 2035) and Ṣaḥīḥ Muslim (no. 2175)
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Speaking in the Masjid
Shaykh ‘Abd al-‘Azīz ibn Bāz (T)
If it is in the affairs of the dunyā (i.e. speaking about worldly matters) regarding which one
speaks to his brothers and companions, then there is no problem in this as long as it is little
in shā’ Allāh. If it is a lot then this is disliked as making the masājid places for speaking about
the dunyā is disliked. Indeed, they are for the remembrance of Allāh (dhikr), reciting the
Qur’ān, the five daily prayers and other than that from the avenues of good such as doing
voluntary deeds, i’tikāf and the gatherings of knowledge.
As for utilising the masjid for having conversations about the dunyā then this is disliked.
However, a little bit of speech is allowed from that which is a necessity. For example, when
giving salām to your brother, whom you have gathered with, you may ask him regarding his
wellbeing, his children or other things that are connected to him or to the affairs of the
dunyā however it should not be for long. Rather, it should be for a short time and there is
no problem with that.
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Selected Authentic Narrations regarding I’tikāf
[1] – ‘Ā’ishah () narrated:
هجاوزأ فكتعا مث للها هافوت تىح ناضمر نم رخاولأا شرعلا فكتعي نكا ملسو هيلع للها لىص بيلنا نأ«
»هدعب نم
That the Prophet () used to perform i’tikāf in the last days of Ramaḍān until
Allāh () caused him to die. Then, his wives would perform i’tikāf after him.9
[2] – Abū Sa’īd al-Khudrī () narrated that the Messenger of Allāh () said:
شرعلا في اهنإ لي ليقف تيتأ مث طسولأا شرعلا تفكتعا مث ةليللا هذه سملتأ لولأا شرعلا تفكتعا نيإ«
»هعم سالنا فكتعاف .فكتعيلف فكتعي نأ مكنم بحأ نمف رخاولأا
I performed i’tikāf in the first ten days in order to seek this night (i.e. Laylah al-Qadr).
Then, I performed i’tikāf in the middle ten days. Then, an angel was sent and it was
said to me that it is among the last ten [nights]. Whomsoever amongst you would
like to perform i’tikāf should do so. Abū Sa’īd al-Khudrī () added: So, the people
performed i’tikāf with him.10
[3] – ‘Abdullāh ibn ‘Umar () narrated:
»ناضمر نم رخاولأا شرعلا في فكتعي نكا ملسو هيلع للها لىص بيلنا نأ«
That the Prophet () used to perform i’tikāf in the last days of Ramaḍān.11
[4] – A’ishah () narrated regarding the Prophet () that:
ً
»افكتعم نكا اذا ناسنلإا ةجالح لاإ تيلبا لخدي لا نكا«
If he was performing i’tikāf he would not enter his home except for a human need
(i.e. to relieve himself).12
9 Ṣaḥīḥ al-Bukhārī (no. 2026) and Ṣaḥīḥ Muslim (no. 1172)
10 Ṣaḥīḥ Muslim (no. 1167)
11 Ṣaḥīḥ al-Bukhārī (no. 2025) and Ṣaḥīḥ Muslim (no. 1171)
12 Ṣaḥīḥ al-Bukhārī (no. 2029) and Ṣaḥīḥ Muslim (no. 297)
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