👉Iʿtikāf 👉The ruling on I’tikaaf 👉Conditions of I’tikaaf 👉Duration /Time of I’tikaaf 👉👉Permission of the guardian 👉The Pillars of I’tikaaf 👉The intention (Niyyah) for I’tikaaf 👉Place of the of I’tikaaf 👉Prohibited acts during I’tikaaf 👉The Benefits of I’tikaaf 👉Penitence for breaking the rules of the I’tikaaf 👉The connection between fasting and I’tikaaf 👉The view of Imam Ahmad 👉General Authentic Hadeeth Concerning I'tikaafIʿtikāf ( اعتكاف) means staying in the mosque for a specific purpose,and to devote oneself exclusively to acts of worship day and night which is to worship Allah, may He be
glorified , I'tikaaf is an Islamic practice consisting of a period of retreat in a mosque for a certain number of days in accordance with the believer's own wish during the month of Ramadhan by the last ten days. I’tikaaf is prescribed in Islam and is mustahabb according to the consensus of the scholars. Imam Ahmad said, as was narrated from him by Abu Dawood: “I have not heard from any of the scholars that it is anything other than Sunnah.” Al-Zuhri, May Allah have mercy on him, said: “How strange the Muslims are! They have given up I’tikaaf, despite the fact that the Prophet, Peace and Blessings of Allah be upon him, never abandoned this practice from the time he came to Madeenah until his death.” Doing i'tikaf in the holy month of Ramadan is sunnat-i muakkada. However, because i'tikaf is sunnat-i kifaya, if a few Muslims in a quarter perform it, then this sunnat will lapse from other Muslims. Therefore, those who are able to do so should perform i'tikaf. A person who observes i'tikaf eats, drinks, and sleeps in a mosque. He is allowed to go out in order to make ablution (wudu').
*The ruling on I’tikaaf It is Sunnah Mu’akkadah (confirmed Sunnah), an action which the Prophet, Peace and Blessings of Allah be upon him, always did, and he made up some of it that he missed. ‘Azzaam said concerning this: “Al-masnoon (the Sunnah) is that which the Muslim does voluntarily to draw closer to Allah, seeking to earn reward from Him and following the example of the Messenger of Allah, Peace and Blessings of Allah be upon him, . It was reported that he did this and persisted in it.” (p.114).
Conditions of I’tikaaf
There are a few conditions for the person who wishes to partake in the Divine blessing of I’tikaf
Certain conditions apply to I’tikaaf, as follows:
1. Intelligence (Aql): Thus, the person must not be mentally unstable;
2. True Faith (Eeman): Divine Reward is showered on a person who performs I'tikaf provided he or she is a true believer;
3. Intention (Niyyat): I’tikaf must be performed for the purpose of seeking closeness to God and not to show off or due to societal or family or peer pressure;
4. Place: One must stay inside the Masjid for the entire period for his I’tikaf to be correct except for very important or unavoidable reasons like going out to buy food for him or attending a funeral , one of the rules of I'tikaaf in Islam; on the part of a kaafir is not valid, as is also the case with an apostate who has left the religion. Discernment; it is not valid on the part of a child who has not yet reached the age of discernment.
Purity (tahaarah) from major forms of impurity (janaabah – sexual impurity, Hayd – menstruation;
Nifaas – post-partum bleeding). If any of these things happen to a person during his I’tikaaf, he has to
leave the mosque, because it is not permissible for him to stay in the mosque in this state.
*Duration of the I’tikaaf
1. I'tekaf can be performed for the duration of time between two salats i.e from Asar to Maghrib. It would be considered Nafal i'tikaf and it is the shortest duration for which I'tikaf can be performed.
2. I'tekaf can be performed for one whole day, i.e the sunset of one day to the sunset of the next day. This is also nafal i'tikaf.
3. It'kaf can also be performed for 3 whole days i.e from the sunset of day one to the sunset of the third day. It is necessary to know that one should be observing a fast for I'tikaf if it is for a day or more, in case of I'tikaf from one salat to the next fasting is not obligatory.
4.The Sunnat I'tikaf is for 10 whole days, ideally in the month of Ramadan in the last 10 days of Ramadan. The Holy Prophet performed I'tikaf in Ramadan for 10 days and so did the Companions of the Prophet.
*Time of I’tikaaf
Anytime in which fasting is permissible is an opportune time for I’tikaf and the state of I’tikaf does not have a specific time related to it. Of course the “White Days” which are the 13th, 14th and 15th of the lunar month and the last ten days of the Month of Ramadhan are the best times for this spiritual exercise. Therefore, one can not make I’tikaf on the day of `Eid since it is forbidden to fast on that day.It has been mentioned that the Prophet of Islam used to perform I’tikaf in the Month of Ramadhan in the first 10 days, the second 10 days. and then in the last ten days as well. The year in which But it is permissible at any time during Ramadhan and at other times. It is not restricted to a
specific time; indeed it is mustahabb at all times, and it is obligatory if a person makes a vow
committing himself to it. Ibn ‘Umar (may Allah be pleased with them both) reported that ‘Umar asked
the Prophet, Peace and Blessings of Allah be upon him, , “I made a vow during the Jaahiliyyah that I
would spend a night in I’tikaaf in al-Masjid al-Haraam.” He said, “Fulfil your vow.” (al-Bukhaari, 4/809).
The beginning of I’tikaaf is before sunset, for the person who wants to spend a day and night or longer
in I’tikaaf. Some scholars said that a person should enter his place of I’tikaaf at Fajr.
Prophet died he performed I'tikaf for 20 days in Ramadan.
*Permission of the guardian
The Pillars of I’tikaaf
The intention (Niyyah) for I’tikaaf
Intention (niyyah). ‘Umar ibn al-Khattaab, May Allah be pleased with him, said: I heard the Messenger of Allah, Peace and Blessings of Allah be upon him, say: ‘Actions are but by intentions and every man shall have but that which he intended. So he whose migration was for Allah and His Messenger, his migration was for Allah and His Messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he intended.’” (Al-Bukhaari, 1/15) Staying in the mosque. As it says in the aayah (interpretation of the meaning): “We commanded Ibraaheem and Ismaa’eel that they should purify My House (the Ka‘bah at Makkah) for those who are circumambulating it, or staying (I‘tikaaf), or bowing or prostrating
themselves (there, in prayer).” [al-Baqarah 2:125]. This confirms that the place of I’tikaaf is the mosque. This is also indicated by the actions of the Prophet, Peace and Blessings of Allah be upon him, and by his wives and companions after him (may Allah be pleased with them all). And in the hadeeth from Yoonus ibn Zayd that Naafi told him from ‘Abd-Allah ibn ‘Umar, May Allah be pleased with them both, that the Prophet, Peace and Blessings of Allah be upon him, used to do I’tikaaf in the last ten days of Ramadhan, Naafi said, ‘Abd-Allah (may Allah be pleased with him) showed me the spot where the Messenger of Allah, Peace and Blessings of
Allah be upon him, used to do I’tikaaf in the mosque. (Reported by Muslim, 8/308).
The intention must be made before the sunset of the first day. At the time of making intention for I’tikaf, the person must be inside the Masjid in which he/she wishes to perform I’tikaf.
The intention for I’tikaf is of three main types. The most common form is the recommended I’tikaf, however it can also become obligatory (wajib) if a person makes an oath or promise to God ( for the fulfillment of something (and in that oath he had promised God (that he would perform I’tikaf if his prayer is fulfilled). The third intention which can be made for I’tikaf is that it is being done on behalf of someone else – similar to how people perform Hajj for their deceased relatives or make up missed prayers of parents who have died or others. Therefore, it is necessary for the correctness of I’tikaf to specify the intention and the type that one wants to perform
*Place of the of I’tikaaf
The place of I’tikaf must be the Masjid and therefore, performing I’tikaf in any place other than a Masjid such as a room or hall used for salat a Musalla (specific building which is made only for Jam¡`at Salat and other places like this (which are not proper Masajid) is not correct.
The general meaning of the phrase in the mosques implies that it is permissible in every mosque. It is mustahabb to do I’tikaaf in a Jaami’ mosque (one in which Jumu’ah prayers are offered) so that the one
who is doing I’tikaaf will not need to go out for Jumu’ah. With regard to the hadeeth, “There is no I’tikaaf except in the three mosques” (narrated by al-Tahhaawi in Mushkil al-Athaar, 4/20), if we accept it as saheeh, it should be interpreted as meaning that the best I’tikaaf is in these mosques, as the scholars said. It may be that what was meant by the words, “There is no I’tikaaf except in the three mosques”, is that there should be no I’tikaaf for which one makes a vow or for the purpose of which one travels. I’tikaaf is valid in all mosques. The Imams – especially the four Imams – agreed that I’tikaaf is valid in all Jaami’ mosques. Nothing was transmitted to the effect that I’tikaaf is not valid unless it is in one of the three mosques, from any well known, Imam, not the four Imams nor the ten Imams, or any others. This was reported only from Hudhayfah (may Allah be pleased with him) and one or two of the Salaf. If a person vows to do I’tikaaf in al-Masjid al-Haraam, he has to fulfil his vow and do I’tikaaf in al-Masjid al-Haraam. But if he vows, for example, to do I’tikaaf in al-Masjid al-Nabawi, then it is permissible for him to do I’tikaaf in al-Masjid al-Nabawi or in al-Masjid al-Haraam, because al-Masjid al-Haraam is better. If he vowed to do I’tikaaf in al-Masjid al-Aqsaa, it is permissible for him to do I’tikaaf in al-Masjid al-Aqsaa or in al-Masjid al-Haraam or in al-Masjid al-Nabawi, because they are better than al-Masjid al-Aqsaa.
“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining
oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”
[al-Baqarah 2:187].
The Prophet, Peace and Blessings of Allah be upon him, and his wives and companions (may Allah be
pleased with them all) used to do I’tikaaf in the mosques, and it is not reported that any of them did I’tikaaf in any place other than the mosque. The timing of I’tikaaf is during Ramadhan and it is best to be done during the last ten days of the month. The preferential order of where I’tikaf should be performed is: Masjidul Haram, Masjid an-Nabi, Masjid al-Aqsa – after these, then any other “Central” and “Congregational” Masjid is permissible to perform the I’tikaf in.
By stating this, it clearly means that in places like the traditional Hussainiyah or Imambargah and other places such as this, it is not correct to perform the I’tikaf – this act is limited to the three mentioned Masajid and then the Central Masjid of a city.
Based on this ruling, although the scholars permit I’tikaf in these other buildings (which are not proper Masjeed), however the specific rulings of I’tikaf would not hold in other such venues. If one was to perform I’tikaf in any place other than the “Central Masjid” then he would need to do so with the intention that this act would bring him closer to God and that he is hoping for a reward in this act (of being done outside of a proper Masjid as per the Islamic legislations). Therefore, if there are three or four Masajid in one city, since they are not of the four Masajid in which I’tikaf can be performed in (with that special intention), the people may use all of them for the program of I’tikaf.
The meaning of the Central or Congregational Masjid is that which a majority of the people frequent (other than this Masjid would be those referred to with names such as the Masjid of the Bazar, the Masjid of a School, the Masjid inside a factory, etc.…) and it is not permissible to perform the I’tikaf in these places.
The courtyards and entrances of the Masjid are not considered as a part of the Masjid except in the case that they are recognized and known (by others) to be an actual part of the Masjid. If a person doubts if the place in which he is, is actually a Masjid or not, then according to the rules, he is not permitted to perform I’tikaf there until he ascertains and has certainty that the place where he is truly is a part of the Masjid.
It should be in the mosque. Allah says (interpretation of the meaning):
“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining
oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”
[al-Baqarah 2:187].
It is preferable for I’tikaaf to be in a mosque where Jumu’ah (Friday) prayers are held, so that one will
not have to go out of the mosque in order to attend Jumu’ah prayers.
Some scholars said that there should not be any I’tikaaf except in the three mosques: al-Masjid
al-Haraam [in Makkah], al-Masjid al-Aqsaa [in al-Quds/Jerusalem] and al-Masjid al-Nabawi [in
Madeenah]. The correct view is that I’tikaaf is permissible in any mosque in which the five obligatory
prayers are prayed. Allah says (interpretation of the meaning):
“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining
oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”
[al-Baqarah 2:187].
It is obligatory to be in ablution to perform I'tikaf.*Prohibited acts during I’tikaaf
The prohibited acts during the state of I’tikaf include:
1. Thinking or indulging in acts of worldly affairs. Seeking pleasure in any kind of worldly activity.
2. Discussions and arguments both in relation to the world and the faith. This means that a person argues with another to prove that he is better or smarter or that he knows more, etc.… However, if a person must argue or debate to uphold the truth and destroy falsehood, it is permissible - rather this is the best form of worship and servitude to God during this noble state.
3. Buying and selling anything.
4. Deriving pleasure from the opposite sex in any way – holding hands, hugging, kissing, etc.… is completely forbidden in the state of I’tikaf.
If any of these things are performed, one’s I’tikaf becomes void and in certain cases a Kaffarah or penitence must be paid out (which will be discussed below).
NB:
Seeing as how the person in I’tikaf is also in a state of fasting, all of those things which make the fast void must not be performed which include: eating, drinking, sexual intercourse, masturbation (which is a sin at all times), ascribing lies to God, the Noble Prophet or the A’immah, swallowing thick dust (and smoking as an extension), immersing one’s head in water (such as in a swimming pool), remaining in a state of ritual impurity until the time of Fajr, and forcing one's self to vomit. If any of these are done, then one must make up the fast in those ways mentioned in the books of Legal
Rulings.
In addition, the rights of others who are in the Masjid must also be observed. The respect and honor of the Masjid must be observed and one should try to stay in a state of Wudhu the entire period.
Also, the cleanliness of the Masjid must also be maintained.
Those in this state should also try and keep away from talking about issues of the transient world (talking about anything other than God) are some of the things which have been mentioned in the books which highlight the spiritual traits of this state.
Leaving the Masjid for classes (school) or for study sessions with a study partner or for Tabl¢gh and propagation of the faith and other things such as this is not permissible as they do not fall into any of the three categories mentioned above (since when a person makes the intention to perform I’tikaf he has also taken into consideration that he will not be attending school and has made the necessary arrangements before hand. Similarly, the one engaged in I’tikaf knows from before hand that if his ‘field of work’ is Tabl¢gh, that he would be disconnecting himself from that ‘job’ for this period).
If a person performs his I’tikaf in a place in which another person was already in I’tikaf (but had left for a brief moment) however he has left his prayer mat or other signs that he was coming back to that spot, then the second person must leave that area, otherwise he would be considered as a usurper of that piece of land where he is performing his I’tikaf. His I’tikaf would be correct if he continues to stay there however he would have committed a sin.
If a person in I’tikaf has a wet dream and needs to perform a Ghusl, however it is not possible to do this in the Masjid (or its compound), it is obviously obligatory upon him to leave the Masjid and his I’tikaf will be considered null and void. The same rule applies to sisters who are not able to stay inside the room of their house appointed for i'tikaf due to their monthly cycle, they too must immediately leave the i'tikaf and for them too, their I’tikaf is null and void.
According to obligatory precaution, if a person leaves the Masjid for a necessity, he must choose the shortest and closest route to leave and return by and it is obligatory that he does not keep himself out of the Masjid for more than the needed time period. It is also obligatory that he does not sit underneath an area which shades him. Rather, according to precaution, it is not permitted for him to sit outside of the Masjid except for cases of necessity.
If the person performing I’tikaf leaves the Masjid in order to complete a necessity upon him, and the time period which he leaves the Masjid for is a very long one such as that people would doubt or not consider him being in a state of I’tikaf, then his I’tikaf would be null and void.
*The Benefits of I’tikaaf
There are many hidden benefits in the acts of worship and much wisdom behind them. The basis of all deeds is the heart, as the Messenger of Allah, Peace and Blessings of Allah be upon him, said: “In the body there is an organ which if it is sound, the entire body will be sound, and if it is corrupt, the entire body will be corrupt. That organ is the heart.” (Narrated by al-Bukhaari, 52; Muslim, 1599)
What corrupts the heart most is distractions and preoccupations – such as food, drink, sex, talking too
much, sleeping too much and socializing too much, and other distractions – which divert people from
turning to Allah and cause the heart to be unfocused and unable to concentrate on worshipping Allah.
So Allah has prescribed acts of worship, such as fasting, to protect the heart from the negative effects of these distractions. Fasting deprives a person of food and drink and sex during the day, and this denial of excessive enjoyments is reflected in the heart, which gains more strength for seeking Allah and frees it from the chains of these distractions which distract a person from thinking of the Hereafter by occupying
him with worldly concerns.
Just as fasting is a shield which protects the heart from the influences of physical distractions such as
excessive indulgence in food, drink and sex, so I’tikaaf offers an immense hidden benefit, which is
protection from the effects of excessive socializing. For people may take socializing to extremes, until it has a similar effect on a person to the effects of over-eating, as the poet said:
“Your enemy was once your friend, so do not have too many companions,
For, as you see, most diseases come from food and drink.”
I’tikaaf also offers protection from the evil consequences of talking too much, because a person usually does I’tikaaf on his own, turning to Allah by praying Qiyaam al-Layl, reading Qur'an, making Dhikr, reciting du’aa’, and so on.
It also offers protection from sleeping too much, because when a person makes I’tikaaf in the mosque, he devotes his time to drawing closer to Allah by doing different kinds of acts of worship; he does not stay in the mosque to sleep. Undoubtedly a person’s success in freeing himself from socializing, talking and sleeping too much will help him to make his heart turn towards Allah, and will protect him from the opposite.
*The Adab (etiquette) of I’tikaaf
There is a certain etiquette which it is mustahabb for the person in I’tikaaf to follow so that his I’tikaaf
will be acceptable. The more he adheres to this etiquette, the greater his reward from the Lord of the
Worlds will be, and the less he follows it, the less his reward will be.
It is mustahabb for the person in I’tikaaf to keep himself busy with prayer, reading Qur'an,
remembering Allah (dhikr) and other kinds of pure worship. He should avoid all kinds of words and
actions which will not help him to do this. He should not talk too much, because the one who talks too much, is more likely to say wrong things, and because the hadeeth says, “Part of a person’s being a good Muslim is that he leaves alone that which does not concern him.” He should avoid arguing,
disputing, swearing and speaking in an obscene manner, for all of that is makrooh when he is not in
I’tikaaf, so it is even more makrooh when he is in I’tikaaf; he should not invalidate his I’tikaaf by doing any of these things. There is nothing wrong with his speaking when he has to, or conversing with others. The two shaykhs (al-Bukhaari and Muslim) narrated that Safiyyah, the wife of the Prophet, Peace and Blessings of Allah be upon him, , came to visit him during his I’tikaaf in the mosque during the last ten days of Ramadhan. She spoke with him for a while, then she got up to leave. The Prophet, Peace and Blessings of Allah be upon him, stood up to go with her, and when she reached the door of the mosque, by the door of Umm Salamah, two men of the Ansaar passed by and greeted the Prophet, Peace and Blessings of Allah be upon him. The Prophet, Peace and Blessings of Allah be upon him, said to them, “Wait, this is Safiyyah bint Huyay.” They said, “Subhaan Allah, O Messenger of Allah!” They felt distressed (that he thought they might think something bad). The Prophet, Peace and Blessings of Allah be upon him, said: “The Shaytaan is as close to a man as his blood.” According to another report: “(Shaytaan) flows through the veins of a man like blood.” “I was afraid that the Shaytaan might cast some evil ideas into your hearts.” Al-Haafiz said:
We learn a number of things from this hadeeth: It is permissible for the person who is in I’tikaaf to do permissible things such as seeing a visitor out and talking with him, and it is permissible for him to be alone and for a woman to visit him. ‘Abd al-Razzaaq narrated that ‘Ali said: Whoever does I’tikaaf should not engage in obscene speech or
swear; he should attend Jumu’ah and funerals, and talk to his family if he needs to, but he should
remain standing and not sit with them.
With regard to teaching Qur'an and other (Islamic) knowledge, studying, debating with the fuqahaa’,
sitting with them and writing down ahaadeeth, there is a difference of opinion among the scholars.
According to Imam Ahmad, this is not recommended (not mustahabb), because the Prophet, Peace and Blessings of Allah be upon him, used to do I’tikaaf and it was not reported that he did anything except devote himself to acts of worship.
Al-Marwazi said: I said to ‘Abd-Allah that a man was teaching Qur'an to others in the mosque and he wanted to do I’tikaaf and perhaps he would complete the Qur'an each day. He said:
If he does that, it will be for himself, but if he sits in the mosque it will be for himself and for others; I prefer for him to teach others. The view of al-Shaafa’i, as recorded in al-Mughni, was: that it is mustahabb because it is the best kind of worship and its benefit is not limited to only one person.
*Penitence for breaking the rules of the I’tikaaf
In some instances, if a person does one of the things which break his state of I’tikaf, he must offer a penitence. Some examples of this are mentioned as follows:
1. If a person has sexual relations during the period of I’tikaf and I’tikaf was wajib for him to perform (due to a promise, oath, etc… which he made), then he must make up the I’tikaf by performing it properly at a later date.
2. If a person performs one of the other things which makes I’tikaf void and his I’tikaf was obligatory (due to a promise, oath, etc… which he made), then he must finish the time remaining of I’tikaf and redo it later on.
3. If I’tikaf was not obligatory and if a person does something on the first day of I’tikaf then he must immediately come out of this state, however if it is on the third day then he must finish the period remaining.
4. If a person performs one of the other things which makes I’tikaf void and his I’tikaf was a recommended one and this happens after the second day, then he must redo the I’tikaf later on, however if it is before the end of the second day, then he has no responsibility on him to redo it.
5. The kaffarah for a broken I'tikaf due to menstrual cycle(in case of women) or any other reason for men is doing Qada of I'tikaf for one day.It is obligatory to be fasting while in I'tikaf, so if the Qada of I'tekaf is during Ramadan while fasting is observed. is good, but if one sits for I'tikaf after Ramadan then it is obligatory to observe a nafal Fast and then do I'tekaf.
The purport of several hadith-i sharifs is as follows:
(He who performs i'tikaf stays away from sins and attains rewards as if he did all good deeds.) [Ibn Maja]
(Whoever does i'tikaf in a mosque as long as the time that elapses between the two milkings of a camel, he receives rewards as if he freed a slave.) [Tanwir]
(He who performs i'tikaf for two days in Ramadan receives rewards as if he performed two [voluntary] pilgrimages.) [Bayhaqi]
(Performing i'tikaf for a day for the sake of Allah keeps a person much farther away from Hell.) [Tabarani, Hakim]
Sunnat is divided into two categories: sunnat-i huda and sunnat-i zawaid. Observing i'tikaf in a mosque, calling adhan and iqamat, performing namaz in congregation are sunnat-i huda. They are the symptoms of Islamic religion; they are peculiar to this Ummah. (Hadiqat-un-nadiyya)
Our master the Messenger of Allah stated:
(When I arrived at the fifth heavens on the Night of Mi'raj, I saw the figure of Uthman. I asked him, "By what means have you reached this grade?" He said, "By means of performing i'tikaf in the mosque.") [Menakıb-ı Cihar Yari Güzin]
I'tikaf can be vowed like fasting and namaz, for it is an act of worship by itself. It cannot be said, "If my such and such relative recovers, I will observe i'tikaf." To say, "If my such and such relative recovers, I will observe i'tikaf for so and so many days for the sake of Allah," is considered a vow (nazr). (Endless Bliss)
A person who has vowed a thing that is an act of worship by itself, such as i'tikaf, has to fulfill it. (Durar)
A woman does not perform i'tikaf in a mosque. If she performs it in her home, there are certain conditions for her to meet. If there is a room that she uses as a prayer room, she can observe it in that room. During the practice of i'tikaf, she is not allowed to do any of the chores like cooking and cleaning. She must engage only in acts of worship. However, there is no religious obstacle to doing indispensably necessary duties, such as making ablution.
The i'tikaf that is done during the last ten days of Ramadan is sunnat-i kifaya. One can perform it less than this, for a day or for a few hours. It is a condition that a person who is observing i'tikaf should be fasting. Only Shafi'i Madhhab does not lay down fasting as a condition, but it is a requirement in the other three madhhabs. It is very good for women who are able to do so to perform i'tikaf in their homes, thus to revive an act of sunnat that has been forgotten, and to receive the reward of reviving a forgotten sunnat.
The connection between fasting and I’tikaaf
No doubt when a person has all the means of purifying his heart by keeping away from all the things
that can distract him from worship, this will be more effective in helping him to turn towards Allah with devotion and humility. Hence the Salaf regarded it as mustahabb to combine fasting and I’tikaaf. Imam Ibn al-Qayyim (may Allah have mercy on him) said: “It was not reported that the Prophet, Peace and Blessings of Allah be upon him, ever did I’tikaaf when he was not fasting. Indeed, ‘Aa’ishah said: ‘There is no I’tikaaf except with fasting.’” (Narrated by Abu Dawood, 2473)
Allah did not mention I’tikaaf except in conjunction with fasting, and the Messenger of Allah, Peace and Blessings of Allah be upon him, did not do I’tikaaf except in conjunction with fasting.
The most correct opinion concerning the evidence which the majority of the Salaf agreed upon is: “that fasting is a condition of I’tikaaf. This is the view that was regarded as most correct by Shaykh al-Islam Abu’l-‘Abbaas Ibn Taymiyah.” (Zaad al-Ma’aad, 2/87, 88)
The view that fasting is a condition of I’tikaaf was narrated from Ibn ‘Umar and Ibn ‘Abbaas. It was also the view of Maalik, al-Oozaa’i and Abu Haneefah, and different opinions were narrated from Ahmad and al-Shaafa’i. With regard to the words of Ibn al-Qayyim (may Allah have mercy on him), “It was not reported that the Prophet, Peace and Blessings of Allah be upon him, ever did I’tikaaf when he was not fasting”, thereis some room for debate. It was reported that the Prophet, Peace and Blessings of Allah be upon him, did I’tikaaf in Shawwaal (narrated by al-Bukhaari, 1928, and Muslim, 1173), but it was not proven whether he was fasting or not on these days when he did I’tikaaf.
The most correct view is that fasting is mustahabb for the one who does I’tikaaf, but it is not a condition of his I’tikaaf being valid. With the Prophet, Peace and Blessings of Allah be upon him, in his I’tikaaf The Prophet, Peace and Blessings of Allah be upon him, did I’tikaaf during the first ten days of Ramadhan, then in the middle ten days, seeking Laylat al-Qadr, then it became clear to him that it was in the last ten days, after which he always spent them (the last ten days) in I’tikaaf.
Abu Sa’eed al-Khudri (may Allah be pleased with him) said: “The Messenger of Allah, Peace and
Blessings of Allah be upon him, used to do I’tikaaf during the middle ten days of the month, and when the night of the twentieth had passed and the twenty-first had begun, he would go back to his home, and those who were doing I’tikaaf with him also went home. Then one month he made I’tikaaf on that night when he used to go home. Then he addressed the people, commanding them as Allah willed, then he said: ‘I used to spend these ten days in I’tikaaf, but now I want to spend these last ten days in I’tikaaf, so whoever used to do I’tikaaf with me, let him stay in his place of I’tikaaf. I was shown that night (Laylat al-Qadr) then I was made to forget it, so seek it during the last ten nights, in the odd-numbered nights. And I saw myself prostrating in water and mud.’
Abu Sa’eed said: it rained on the night of the twenty-first, and the roof of the mosque leaked in the
place where the Messenger of Allah, Peace and Blessings of Allah be upon him, was praying. I looked at him when he had finished praying Subh (Fajr), and his face was wet with water and mud, so what he, Peace and Blessings of Allah be upon him, had seen came to pass. And this was one of the signs of his Prophethood.” The Prophet, Peace and Blessings of Allah be upon him, continued to do I’tikaaf during the last ten days of Ramadhan, as it was reported in al-Saheehayn from ‘Aa’ishah (may Allah be pleased with her), who said that the Prophet, Peace and Blessings of Allah be upon him, used to spend the last ten days of Ramadhan in I’tikaaf until he died, then his wives continued to do I’tikaaf after he died. (Narrated by al-Bukhaari, 1921; Muslim, 1171). During the year in which he, Peace and Blessings of Allah be upon him, died, he spent twenty days in
I’tikaaf (al-Bukhaari, 1939), i.e., the middle ten days and the last ten days. This was for a number of
reasons: In that year, Jibreel reviewed the Qur'an with him twice (al-Bukhaari, 4712). It was appropriate for him to spend twenty days in I’tikaaf, so that he could review the entire Qur'an twice.
He, Peace and Blessings of Allah be upon him, wanted to increase his righteous deeds and do more acts of worship, because he, Peace and Blessings of Allah be upon him, felt that his time (of death) was near, as we may understand from the words of Allah (interpretation of the meaning):
“When there comes the Help of Allah (to you, O Muhammad against your enemies) and the Conquest (of Makkah). And you see that the people enter Allah’s religion (Islam) in crowds.
So glorify the Praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts
the repentance and Who forgives.” [al-Nasr 110:1-3] So Allah commanded His Prophet, Peace and Blessings of Allah be upon him, to increase his Dhikr (“Subhaan Allah – Glory be to Allah”) and his Istighfaar (“Astaghfir-Allah – I seek the forgiveness of Allah”) towards the end of his life, and this is what he, Peace and Blessings of Allah be upon him, did. Often when he did Rukoo’ and Sujood, he would say, “Subhaanak Allahumma wa bi hamdik, Allahumma ighfir li (Glory and praise be to You, O Allah. O Allah, forgive me)” – in obedience to the commands of the Qur'an. (Narrated by al-Bukhaari, 487, and Muslim, 484). He, Peace and Blessings of Allah be upon him, did that in gratitude to Allah for the blessings that He had bestowed upon him of righteous deeds such as jihaad, teaching, fasting and qiyaam (praying at night), and for the blessings of the revelation of the Qur'an to him, raising high his fame, and other favours that Allah had bestowed upon him.
The Prophet, Peace and Blessings of Allah be upon him, used to enter his place of I’tikaaf before the sun
set. If he wanted, for example, to spend the middle ten days of the month in I’tikaaf, he would enter his
place of I’tikaaf before the sun set on the eleventh day. If he wanted to spend the last ten days in
I’tikaaf, he would enter his place of I’tikaaf before the sun set on the twenty-first day.
Concerning the report in al-Saheeh that he, Peace and Blessings of Allah be upon him, prayed Fajr and
then entered his place of I’tikaaf (narrated by al-Bukhaari, 1928; Muslim, 1173; al-Tirmidhi, 791), what
is meant here is that he entered the special place in the mosque after Fajr prayer. He used to do I’tikaaf
in a place reserved especially for that, as it was reported in Saheeh Muslim, that he used to do I’tikaaf
in a Turkish tent. (Narrated by Muslim, 1167).
The Prophet, Peace and Blessings of Allah be upon him, used to put his head into ‘Aa’ishah’s apartment
whilst he was in I’tikaaf in the mosque, and she should wash his hair and comb it, and she was
menstruating, as was reported in al-Saheehayn (al-Bukhaari, 1924, 1926; Muslim, 297).
In Musnad Ahmad it was reported that he would lean in the doorway of her room, then he would put his
head out, and she would comb his hair. (Ahmad, 6/272).
This indicates that if a person in I’tikaaf puts part of his body – such as his foot or his head – outside of
the place where he is doing I’tikaaf, there is nothing wrong with that, and if a woman who is
menstruating puts her hand or foot into the mosque, there is nothing wrong with it, there is nothing
wrong with that because this is not counted as entering the mosque.
Another thing that we learn from this hadeeth is that there is nothing wrong with the person in I’tikaaf
keeping clean and perfuming himself, and washing and combing his hair. None of these things affect his
I’tikaaf.
Another of the things that happened to the Prophet, Peace and Blessings of Allah be upon him, in his
I’tikaaf was narrated by the two shaykhs (al-Bukhaari and Muslim) from ‘Aa’ishah, May Allah be pleased
with her, who said: “When the Messenger of Allah, Peace and Blessings of Allah be upon him, wanted to
go into I’tikaaf.
, he would pray Fajr, then go into the place where he did I’tikaaf. He commanded that a
tent be put up, and it was done. Some of the other wives of the Prophet, Peace and Blessings of Allah be
upon him, commanded that tents be put up, and this was done. When he, Peace and Blessings of Allah
be upon him, had prayed Fajr he looked and saw the tents, and said: “Are you seeking to do a righteous
deed?” Then he commanded that his tent should be dismantled, and he did not do I’tikaaf in that
month, delaying it until the first ten days of Shawwaal. (al-Bukhaari, 1928; Muslim, 1173).
The phrase “Are you seeking to do a righteous deed?” means, Is your motive for doing this the desire to
do good, or is it jealousy and the desire to be close to the Messenger of Allah, Peace and Blessings of
Allah be upon him, ?
It is most likely – and Allah knows best – that his I’tkaaf in Shawwaal of that year was after the Eid,
i.e., the second of Shawwaal.
It may be that it started on the day of Eid. If this is true, then it is an indication that fasting is not a
condition of I’tikaaf, because there is no fasting on the day of Eid.
Something else that happened to the Prophet, Peace and Blessings of Allah be upon him, in his I’tikaaf
and was narrated by the two shaykhs (al-Bukhaari and Muslim) was that Safiyyah the wife of the
Prophet, Peace and Blessings of Allah be upon him, came and visited him during his I’tikaaf in the
mosque during the last ten days of Ramadhan. She spoke with him for a while, then she stood up to go
home. The Prophet, Peace and Blessings of Allah be upon him, stood up with her to take her back, then
when she reached the door of the mosque, by the door of Umm Salamah, two men of the Ansaar passed
by and greeted the Prophet, Peace and Blessings of Allah be upon him. The Prophet, Peace and
Blessings of Allah be upon him, said to them, “Wait, this is Safiyyah bint Huyay.” They said, “Subhaan
Allah, O Messenger of Allah!” They felt distressed (that he thought they might think something bad).
The Prophet, Peace and Blessings of Allah be upon him, said: “The Shaytaan is as close to a man as his
blood.” According to another report: “(Shaytaan) flows through the veins of a man like blood.” “I was
afraid that the Shaytaan might cast some evil ideas into your hearts.”
He, Peace and Blessings of Allah be upon him, was keen that the two Ansaaris should remain steadfast
in their faith, and he was afraid that the Shaytaan might plant some evil thoughts in their hearts,
making them doubt the Messenger of Allah, Peace and Blessings of Allah be upon him, , which would
have led them to kufr, or that they might be distracted by trying to rid themselves of these insinuations,
so he, Peace and Blessings of Allah be upon him, explained the matter to them so as to remove any
possible doubts or insinuating whispers. So he told them that was Safiyyah bint Huyay (may Allah be
pleased with her), and she was his wife.
His guidance concerning I’tikaaf
The guidance of the Prophet, Peace and Blessings of Allah be upon him, is the most perfect and
straightforward of guidance and teaching. When he wanted to do I’tikaaf, he would have a bed or
mattress put in the mosque for him, behind the Column of Repentance, as reported in the hadeeth from
Naafi’ from Ibn ‘Umar from the Prophet, Peace and Blessings of Allah be upon him, : “When he, Peace
and Blessings of Allah be upon him, wanted to do I’tikaaf, he would have his mattress or his bed placed
behind the Column of Repentance.” (Narrated by Ibn Maajah, 1/564).
The Prophet, Peace and Blessings of Allah be upon him, used to have a tent put up for him, and he
would stay in it, apart from the times of prayer, so that he could be truly secluded. This was in the
mosque and it is probable that the tent would be placed over his bed or mattress, as reported in the
hadeeth of ‘Aa’ishah (may Allah be pleased with her), who said: “The Prophet, Peace and Blessings of
Allah be upon him, used to do I’tikaaf in the last ten days of Ramadhan, and I used to put up a tent for
him. He would pray Fajr, then go into the tent…” (Narrated by al-Bukhaari, 4/810, Fath al-Baari).
He used to stay in the mosque all the time and not go out except in the case of “human need”, i.e. to
pass urine or stools. ‘Aa’ishah (may Allah be pleased with her) said: “… he would not enter the house
unless he needed to, when he was in I’tikaaf.” (Narrated by al-Bukhaari, 4/808 Fath al-Baari).
The Prophet, Peace and Blessings of Allah be upon him, used to have his food and drink brought to him
when he was in I’tikaaf, as Saalim narrated: “His food and drink were brought to him in the place where
he was doing I’tikaaf.” (p.75).
He, Peace and Blessings of Allah be upon him, used to keep clean, as he used to put his head out into
‘Aa’ishah’s room for her to comb his hair. According to a hadeeth narrated from ‘Urwah from ‘Aa’ishah
(may Allah be pleased with her), she used to comb the hair of the Prophet, Peace and Blessings of Allah
be upon him, when he was in I’tikaaf and she was menstruating, and he was in I’tikaaf in the mosque,
and she was in her room; he would lean his head towards her. (Narrated by al-Bukhaari, 4/807 Fath
al-Baari).
Ibn Hajar said:
“The hadeeth indicates that it is permissible to keep clean, apply perfume, wash, shave and adorn
oneself, by analogy with combing. The majority agree that there is nothing makrooh in I’tikaaf except
that which is viewed as being makrooh in the mosque.” (4/807 Fath al-Baari).
The Prophet, Peace and Blessings of Allah be upon him, did not visit the sick or attend funerals when he
was in I’tikaaf, so that he could focus and devote all his attention to worshipping Allah. According to a
hadeeth narrated from ‘Aa’ishah: “The Prophet, Peace and Blessings of Allah be upon him, would pass
by a sick person when he was in I’tikaaf, and he would not stop to ask him how he was.” It was also
reported from ‘Urwah that she said: “The Sunnah for the person who is in I’tikaaf is that he should not
visit the sick or attend funerals, or touch his wife or have intercourse with her, or go out for any but the
most pressing of needs. There is no I’tikaaf except with fasting, and there is no I’tikaaf except in a
Jaami’ Masjid.” (Narrated by Abu Dawood, 2/333).
The wives of the Prophet, Peace and Blessings of Allah be upon him, used to visit him in the place where
he was doing I’tikaaf. It so happened that he came out to take one of them home, and this was for a
reason, as it was night time. This was reported in the hadeeth of ‘Ali ibn al-Husayn: “Safiyyah (may
Allah be pleased with her) came to the Prophet, Peace and Blessings of Allah be upon him, when he was
in I’tikaaf, and when she went back he walked with her. A man from among the Ansaar saw him, and
when he [the Prophet, Peace and Blessings of Allah be upon him] saw him, he called him and said,
‘Come here, this is Safiyyah.’” Sufyaan [one of the narrators] may have said: “This is Safiyyah; for the
Shaytaan runs through the veins of the son of Adam like blood.’” I [one of the narrators] said to
Sufyaan, ‘Did she come to him at night?’ He said, ‘Could she have come at any time other than at
night?’ (Narrated by al-Bukhaari, 4/819).
The Prophet, Peace and Blessings of Allah be upon him, thought that it was essential for him to go out
with her (may Allah be pleased with her) because it was night, so he went out with her from the place
where he was doing I’tikaaf, in order to take her home.
In conclusion therefore: the example of the Prophet, Peace and Blessings of Allah be upon him, was
characterized by striving, and he spent most of the time in the mosque, devoting himself to worshipping
Allah and seeking Laylat al-Qadr.
The aims of I’tikaaf seeking Laylat al-Qadr.
Being alone with Allah, may He be glorified, and keeping away from people as much as possible, so that
one may be entirely focused on Allah and on remembering Him.
Purifying one's heart
He did not let himself become dishevelled at all when he devoted himself to worshipping Allah.
Devoting oneself completely to pure worship, praying, making du’aa’, remembering Allah and reading
Qur'an.
Protecting one's fast from everything of one's selfish desires that could affect it.
Reducing one's involvement in permissible worldly matters and ignoring many of them at the time when
one is able to deal with them.
Different types of I’tikaaf
Waajib (obligatory): this can only be as the result of a vow. Whoever vows to do I’tikaaf is obliged to do
it. 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 Allah (commit a sin), let him not do that.” According to a
hadeeth, Ibn ‘Umar, May Allah be pleased with him, said: ‘Umar asked the Prophet, Peace and Blessings
of Allah be upon him, , “I made a vow during the Jaahiliyyah to spend one night in I’tikaaf in al-Masjid
al-Haraam.’ He said, ‘Fulfil your vow.’” (al-Bukhaari, 4/809).
Mandoob (recommended): This is what was the habit of the Prophet, Peace and Blessings of Allah be
upon him, when he did I’tikaaf during the last ten days of Ramadhan, and he persisted in doing this. It
is Sunnah Mu’akkadah (confirmed Sunnah) which is known from his life, Peace and Blessings of Allah be
upon him, , as was reported in the ahaadeeth referred to when we discussed the fact that I’tikaaf is
prescribed in Islam.
The view of Imam Ahmad is better.
(1): some people see I’tikaaf as an opportunity to be with some of their friends and spend time
chatting with them. This is not good.
There is nothing wrong with a group of people doing I’tikaaf in the mosque, because the wives of the
Prophet, Peace and Blessings of Allah be upon him, did I’tikaaf with him, and one of them even did
I’tikaaf with him when she was experiencing Istihaadah (non-menstrual bleeding), but she was in the
mosque with him. (Narrated by al-Bukhaari, 303, 304). So there is nothing wrong with a person doing
I’tikaaf with his friend or relative, but the problem arises when I’tikaaf is regarded as an opportunity to
stay up late chatting and gossiping, etc. Hence Imam Ibn al-Qayyim, after referring to what some
ignorant people do by treating I’tikaaf as an opportunity to get together and visit with one another and
chat, said: “This is one thing, and the I’tikaaf of the Prophet, Peace and Blessings of Allah be upon him,
was something else altogether.” (Zaad al-Ma’aad).
(2): Some people leave their work and neglect their obligations in order to do I’tikaaf. This is not the
right attitude, because it is not right for a person to ignore something obligatory in order to do
something that is Sunnah. The one who has left his work in order to do I’tikaaf has to stop his I’tikaaf
and go back to work so that his earnings will be halaal. But if he can do I’tikaaf during his time off from
work, or if he can make an arrangement with his boss, then this is very good.
Things which are forbidden in I’tikaaf
Going out of the mosque. I’tikaaf becomes invalid if a person goes out of the mosque for no reason,
because the Messenger, Peace and Blessings of Allah be upon him, did not go out of the mosque except in the case of “human need” i.e., to eat, if it was not possible to have food brought to him. Food used to
*General Authentic Hadeeth Concerning I'tikaaf
Volume 3, Book 33, Number 242 :
Narrated by Abdullah bin Umar
Allah's Apostle used to practise Itikaf in the last ten days of the month of Ramadan.
Volume 3, Book 33, Number 243 :
Narrated by 'Aisha
(the wife of the Prophet) The Prophet used to practice Itikaf in the last ten days of Ramadan till he died and then his wives used to practice Itikaf after him.
Volume 3, Book 33, Number 244 :
Narrated by Abu Said Al-Khudri
Allah's Apostle used to practice Itikaf in the middle ten days of Ramadan and once he stayed in Itikaf till the night of the twenty-first and it was the night in the morning of which he used to come out of his Itikaf. The Prophet said, "Whoever was in Itikaf with me should stay in Itikaf for the last ten days, for I was informed (of the date) of the Night (of Qadr) but I have been caused to forget it. (In the dream) I saw myself prostrating in mud and water in the morning of that night. So, look for it in the last ten nights and in the odd ones of them." It rained that night and the roof of the mosque dribbled as it was made of leaf stalks of date-palms. I saw with my own eyes the mark of mud and water on the forehead of the Prophet (i.e. in the morning of the twenty-first).
Volume 3, Book 33, Number 245 :
Narrated by 'Aisha
The Prophet used to (put) bend his head (out) to me while he was in Itikaf in the mosque during my monthly periods and I would comb and oil his hair.
Volume 3, Book 33, Number 246 :
Narrated by 'Aisha
(the wife of the Prophet) Allah's Apostle used to let his head in (the house) while he was in the mosque and I would comb and oil his hair. When in Itikaf he used not to enter the house except for a need.
Volume 3, Book 33, Number 247 :
Narrated by 'Aisha
The Prophet used to embrace me during my menses. He also used to put his head out of the mosque while he was in Itikaf, and I would wash it during my menses.
Volume 3, Book 33, Number 248 :
Narrated by Ibn 'Umar
Umar asked the Prophet "I vowed in the Pre-lslamic period of ignorance to stay in Itikaf for one night in Al-Masjid al-Haram." The Prophet said to him, "Fulfill your vow."
Volume 3, Book 33, Number 249 :
Narrated by 'Amra
Aisha said, "the Prophet used to practice Itikaf in the last ten days of Ramadan and I used to pitch a tent for him, and after offering the morning prayer, he used to enter the tent." Hafsa asked the permission of 'Aisha to pitch a tent for her and she allowed her and she pitched her tent. When Zainab bint Jahsh saw it, she pitched another tent. In the morning the Prophet noticed the tents. He said, 'What is this?" He was told of the whole situation. Then the Prophet said, "Do you think that they intended to do righteousness by doing this?" He therefore abandoned the Itikaf in that month and practiced Itikaf for ten days in the month of Shawwal."
Volume 3, Book 33, Number 250 :
Narrated by 'Aisha
The Prophet intended to practice Itikaf and when he reached the place where he intended to perform Itikaf, he saw some tents, the tents of 'Aisha, Hafsa and Zainab. So, he said, "Do you consider that they intended to do righteousness by doing this?" And then he went away and did not perform Itikaf (in Ramadan) but performed it in the month of Shawwal for ten days.
Volume 3, Book 33, Number 251 :
Narrated by Ali bin Al-Husain
Safiya, the wife of the Prophet told me that she went to Allah's Apostle to visit him in the mosque while he was in Itikaf in the last ten days of Ramadan. She had a talk with him for a while, then she got up in order to return home. The Prophet accompanied her. When they reached the gate of the mosque, opposite the door of Um-Salama, two Ansari men were passing by and they greeted Allah's Apostle . He told them: Do not run away! And said, "She is (my wife) Safiya bint Huyai." Both of them said, "Subhan Allah, (How dare we think of any evil) O Allah's Apostle!" And they felt it. The Prophet said (to them), "Satan reaches everywhere in the human body as blood reaches in it, (everywhere in one's body). I was afraid lest Satan might insert an evil thought in your minds."
Volume 3, Book 33, Number 252 :
Narrated by Abu Salama bin 'Abdur-Rahman
I asked Abu Said Al-Khudri, "Did you hear Allah's Apostle talking about the Night of Qadr?" He replied in the affirmative and said, "Once we were in Itikaf with Allah's Apostle in the middle ten days of (Ramadan) and we came out of it in the morning of the twentieth, and Allah's Apostle- delivered a sermon on the 20th (of Ramadan) and said, 'I was informed (of the date) of the Night of Qadr (in my dream) but had forgotten it. So, look for it in the odd nights of the last ten nights of the month of Ramadan. I saw myself prostrating in mud and water on that night (as a sign of the Night of Qadr). So, whoever had been in Itikaf with Allah's Apostle should return for it.' The people returned to the mosque (for Itikaf). There was no trace of clouds in the sky. But all of a sudden a cloud came and it rained. Then the prayer was established (they stood for the prayer) and Allah's Apostle prostrated in mud and water and I saw mud over the forehead and the nose of the Prophet.
Volume 3, Book 33, Number 253 :
Narrated by 'Aisha
One of the wives of Allah's Apostle practiced Itikaf with him while she ad bleeding in between her periods and she would see red (blood) or yellowish traces, and sometimes we put a tray beneath her when she offered the prayer.
Volume 3, Book 33, Number 254 :
Narrated by 'Ali bin Al-Husain (from Safiya, the Prophet's wife)
The wives of the Prophet were with him in the mosque (while he was in Itikaf) and then they departed and the Prophet said to Safiya bint Huyai, "Don't hurry up, for I shall accompany you," (and her dwelling was in the house of Usama). The Prophet went out and in the meantime two Ansari men met him and they looked at the Prophet and passed by. The Prophet said to them, "Come here. She is (my wife) Safiya bint Huyai." They replied, "Subhan Allah, (How dare we think of evil) O Allah's Apostle! (we never expect anything bad from you)." The Prophet replied, "Satan circulates in the human being as blood circulates in the body, and I was afraid lest Satan might insert an evil thought in your minds."
Volume 3, Book 33, Number 255 :
Narrated by 'Ali bin Al-Husain from Safiya
Safiya went to the Prophet while he was in Itikaf. When she returned, the Prophet accompanied her walking. An Ansari man saw him. When the Prophet noticed him, he called him and said, "Come here. She is Safiya. (Sufyan a sub-narrator perhaps said that the Prophet had said, "This is Safiya"). And Satan circulates in the body of Adam's offspring as his blood circulates in it." (A sub-narrator asked Sufyan, "Did Safiya visit him at night?" He said, "Of course, at night.")
Volume 3, Book 33, Number 256 :
Narrated by Abu Said
We practiced Itikaf with Allah's Apostle in the middle ten days (of Ramadan). In the morning of the twentieth (of Ramadan) we shifted our baggage, but Allah's Apostle came to us and said, "Whoever was m Itikaf should return to his place of Itikaf, for I saw (i.e. was informed about the date of) this Night (of Qadr) and saw myself prostrating in mud and water." When I returned to my place the sky was overcast with clouds and it rained. By Him Who sent Muhammad with the Truth, the sky was covered with clouds from the end of that day, and the mosque which was roofed with leaf-stalks of date palm trees (leaked with rain) and I saw the trace of mud and water over the nose of the Prophet and its tip.
Volume 3, Book 33, Number 257 :
Narrated by 'Amra bint 'Abdur-Rahman from 'Aisha
Allah's Apostle used to practice Itikaf every year in the month of Ramadan. And after offering the morning prayer, he used to enter the place of his Itikaf. 'Aisha asked his permission to let her practice Itikaf and he allowed her, and so she pitched a tent in the mosque. When Hafsa heard of that, she also pitched a tent (for herself), and when Zainab heard of that, she too pitched another tent. When, in the morning, Allah's Apostle had finished the morning prayer, he saw four tents and asked, "What is this?" He was informed about it. He then said, "What made them do this? Is it righteousness? Remove the tents, for I do not want to see them." So, the tents were removed. The Prophet did not perform Itikaf that year in the month of Ramadan, but did it in the last ten days of Shawwal.
Volume 3, Book 33, Number 258 :
Narrated by Abdullah bin Umar
'Umar bin Al-Khattab said, "O Allah's Apostle! I vowed in the Pre-lslamic period to perform Itikaf in Al-Masjid-al-Haram for one night." The Prophet said, "Fulfill your vow." So, he performed Itikaf for one night.
Volume 3, Book 33, Number 259 :
Narrated by Ibn 'Umar
That 'Umar had vowed in the Pre-lslamic period to perform Itikaf in Al-Masjid-al-Haram. (A sub-narrator thinks that 'Umar vowed to perform Itikaf for one night.) Allah's Apostle said to 'Umar, "Fulfill your vow."
Volume 3, Book 33, Number 260 :
Narrated by Abu Huraira
The Prophet used to perform Itikaf every year in the month of Ramadan for ten days, and when it was the year of his death, he stayed in Itikaf for twenty days.
Volume 3, Book 33, Number 261 :
Narrated by 'Amra bint 'AbdurRahman from 'Aisha
Allah's Apostle mentioned that he would practice I`tikaf in the last ten days of Ramadan. `Aisha asked his permission to perform I`tikaf and he permitted her. Hafsa asked `Aisha to take his permission for her, and she did so. When Zainab bint Jahsh saw that, she ordered a tent to be pitched for her and it was pitched for her. Allah's Apostle used to proceed to his tent after the prayer. So, he saw the tents ans asked, "What is this?" He was told that those were the tents of Aisha, Hafsa, and Zainab. Allah's Apostle said, "Is it righteousness which they intended by doing so? I am not going to perform I`tikaf." So he returned home. When the fasting month was over, he performed Itikar for ten days in the month of Shawwal.
Volume 3, Book 33, Number 262 :
Narrated by 'Urwa
Aisha during her menses used to comb and oil the hair of the Prophet while he used to be in Itikaf in the mosque. He would stretch out his head towards her while she was in her chamber.
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