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    The meaning of "i'tikaaf" and its ruling


    Question:

    We would like to know what is meant by "i'tikaaf" and it's ruling?


    Response:

    I'tikaaf is for a person to confine himself to the masjid in obedience to Allaah (Subhaanahu wa Ta'aala) so as to separate himself from the people and free himself (from the chores of daily life) to exert himself in worshipping Allaah. This can take place in any masjid, whether it is a masjid in which people gather for the Jumu'ah prayer or not. However, it is better (to perform the i'tikaaf) in a masjid in which the people gather for the Jumu'ah prayer so that one performing i'tikaaf is not forced to leave the masjid (in which he is doing i'tikaaf) to go to another masjid for the Jumu'ah prayer.


    Shaykh Ibn 'Uthaymeen
    Fataawa Ramadhaan - Volume 2, Page 861, Fatwa No.846 Fiqh al-'Ibaadaat - Page 208


    http://www.fatwa-online.com/fataawa/.../0011208_1.htm


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    The conditions of i'tikaaf


    Question:

    What are the conditions of i'tikaaf, and is fasting one of them? Is it permissible for the person in i'tikaaf to visit a sick person, answer an invitation, fulfil some of his family's needs, or go to work?

    Response:

    I'tikaaf is prescribed in a masjid in which the congregational prayer is established. If the person in i'tikaaf is from those upon whom Friday prayers are obligatory and the length of his i'tikaaf includes a Friday, then it is better to be in a masjid in which Friday prayers are established. Fasting is not (a) necessary (part of it). The sunnah is that he does not visit the sick during his i'tikaaf and that he does not answer the invitation, nor fulfil the needs of his family. He should not witness the funeral (by following it) and he should not go to work outside the masjid. This is due to what has been authenticated on the authority of 'Aa.ishah (radhi-yallaahu `anhaa) that she said: ((the sunnah for he who is in i'tikaaf is that he does not visit the sick nor witness a funeral, nor touch a woman (his wife), nor have intercourse with her nor leave to fulfil a need except that which is necessary)).

    And with Allaah lies all the success, and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.

    The Permanent Committee for Islaamic Research and Fataawa, comprising -
    Head: Shaykh 'Abdul 'Azeez ibn Abdullaah ibn Baaz; Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
    Member: Shaykh 'Abdullaah Ibn Qu'ood
    Fataawa Ramadhaan - Volume 2, Page 862, Fatwa No.848; Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Fatwa No.6718


    http://www.fatwa-online.com/fataawa/.../9991227_1.htm



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    Does i'tikaaf have a fixed time or is it restricted to Ramadhaan?


    Question:

    Does i'tikaaf have a fixed time or is it restricted to Ramadhaan, or is it permissible in other than Ramadhaan?

    Response:

    What is prescribed is that it should be in Ramadhaan only. This is because the Prophet (sal-Allaahu `alayhe wa sallam) did not make i'tikaaf in other than Ramadhaan, except what he (sal-Allaahu `alayhe wa sallam) did in Shawwaal, after having left doing i'tikaaf in Ramadhaan one year, and so did it in Shawwaal. Yet if a person was to make i'tikaaf in other than Ramadhaan it would be permissible, because 'Umar (radhi-yallaahu 'anhu) asked the Prophet (sal-Allaahu `alayhe wa sallam) saying: "I vowed to do i'tikaaf for a night or a day in the Masjid al-Haraam." The Messenger of Allaah (sal-Allaahu `alayhe wa sallam) said: "Fulfil your vow."


    Shaykh Ibn 'Uthaymeen
    Fataawa Ramadhaan - Volume 2, Page 864, Fatwa No.851; Fiqh al-Ibaadaat libni 'Uthaymeen - Page 208

    http://www.fatwa-online.com/fataawa/.../0000103_4.htm

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    fatwa # 48999:Ruling on i’tikaaf and the evidence for it being prescribed in Islam



    Question:

    What is the ruling on i’tikaaf?.


    Answer:

    Praise be to Allaah.

    Firstly:

    I’tikaaf is prescribed according to the Qur’aan and Sunnah and scholarly consensus.

    In the Qur’aan, Allaah says (interpretation of the meaning):

    “and We commanded Ibraaheem (Abraham) and Ismaa’eel (Ishmael) 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]

    “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]

    With regard to the Sunnah, there are many ahaadeeth, such as the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said that the Prophet (peace and blessings of Allaah be upon him) used to observe i'tikaaf during the last ten days of Ramadaan until Allaah took his soul, then his wives observed i’tikaaf after he was gone.Narrated by al-Bukhaari, 2026; Muslim, 1172.

    With regard to scholarly consensus, more than one of the scholars narrated that there was scholarly consensus that i’tikaaf is prescribed in sharee’ah, such as al-Nawawi, Ibn Qudaamah, Shaykh al-Islam Ibn Taymiyah, and others.

    See al-Majmoo’, 6/404; al-Mughni, 4/456; Sharh al-‘Umdah, 2/711.

    Shaykh Ibn Baaz said in Majmoo’ al-Fataawa, 15/437:

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

    Secondly:

    The ruling on i’tikaaf.

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

    And ‘Umar (may Allaah be pleased with him) said: “O Messenger of Allaah, during the Jaahiliyyah I vowed to observe i’tikaaf for one night in al-Masjid al-Haraam.” He said: “Fulfil your vow.”(6697).

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

    They were unanimously agreed that i’tikaaf 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’tikaaf by Dr Khaalid al-Mushayqih, p. 31.


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    fatwa # 49002:The minimum length of time for i’tikaaf


    Question:


    What is the minimum length of time for i’tikaaf ? Is it possible to observe i’tikaaf for a short time or does it have to be for several days?.

    Answer:


    Praise be to Allaah.

    The scholars differed as to the minimum length of time for i’tikaaf.

    The majority of scholars are of the view that the minimum length of time is a moment. This is the view of Abu Haneefah and Ahmad. See al-Durr al-Mukhtaar (1/445); al-Majmoo’, 6/489; al-Insaaf, 7/566.

    Al-Nawawi said in al-Majmoo’, 6/514:

    With regard to the minimum length of time for i’tikaaf, the majority stipulated that it must be observed in the mosque, and that it is permissible to do a lot or a little, even a hour or a moment.

    They quoted several reports as evidence for that:

    1 – That i’tikaaf in Arabic means staying, and the word may be applied to a long period of time or a short one; there is no report in sharee’ah that defines it as being a specific length of time.
    Ibn Hazm said: I’tikaaf in the language of the Arabs means staying… any stay in the mosque for the sake of Allaah with the intention of drawing closer to Him is i’tikaaf… whether that is for a short time or a long time, because the Qur’aan and Sunnah do not specify any number or length of time. Al-Muhalla, 5/179

    2 – Ibn Abi Shaybah narrated that Ya’la ibn Umayyah (may Allaah be pleased with him) said: I will stay in the mosque for an hour, and I am only staying to observe i’tikaaf. Ibn Hazm quoted this as evidence in al-Muhalla (5/179); it was quoted without comment by al-Haafiz in al-Fath. “Hour” here refers to a period of time but it does not mean an hour in the modern sense of sixty minutes.
    Some scholars are of the opinion that the minimum length of i’tikaaf is one day. This was narrated from Abu Haneefah and was the view of some of the Maalikis. Shaykh Ibn Baaz said in Majmoo’ al-Fataawa (15/441):

    I’tikaaf means staying in the mosque to worship Allaah, whether that is for a long time or a short time, because as far as I know there is no report to indicate a set time, whether one or two days or more. This is an act of worship which is prescribed in Islam unless one vows to do it, in which case it becomes obligatory. This applies equally to men and women.


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    fatwa # 49003:The reward for i’tikaaf


    Question:


    What is the reward for i’tikaaf?.

    Answer:


    Praise be to Allaah.

    I’tikaaf is prescribed in Islam and it is an act of worship that draws one closer to Allaah. See Question no. (48999)

    Once this is established, there are many ahaadeeth which encourage us to draw closer to Allaah by doing naafil acts of worship. The general meaning of these ahaadeeth includes all kinds of worship, including i’tikaaf.

    For example, there is the hadeeth qudsi in which Allaah says: “My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.” Narrated by al-Bukhaari, 6502.

    Secondly:

    There are several ahaadeeth which speak of the virtue of i’tikaaf and describe its reward, but they are all weak (da’eef) or fabricated (mawdoo’).

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

    These ahaadeeth include the following:

    1 – Ibn Maajah (1781) narrated from Ibn ‘Abbaas that the Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning the person who observes i’tikaaf: “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’eef by al-Albaani in Da’eef Ibn Maajah.

    2 – al-Tabaraani, al-Haakim and al-Bayhaqi narrated the following from Ibn ‘Abbaas, which they classed as da’eef: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever observes i’tikaaf for one day seeking thereby the Face of Allaah, Allaah will place between him and the Fire three ditches wider than the distance between the east and the west.”

    This was classed as da’eef by al-Albaani in al-Silsilah al-Da’eefah, 5345.

    3 – al-Daylami narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever observes i’tikaaf out of faith and in the hope of reward will be forgiven his previous sins.”

    Classed as da’eef by al-Albaani in Da’eef al-Jaami’, 5442.

    4 – Al-Bayhaqi narrated the following report from al-Husayn ibn ‘Ali (may Allaah be pleased with him), which he classed as da’eef: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever observes i’tikaaf for ten days in Ramadaan, that will be equivalent to two Hajjs and two ‘Umrahs.

    This was mentioned by al-Albaani in al-Silsilah al-Da’eefah (518) where he said: it is mawdoo’ (fabricated).


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    Specifying a particular day for i'tikaaf


    Question:

    Is it permissible for one who wishes to perform the i'tikaaf to specify a particular day itself for i'tikaaf?


    Response:

    It is not for him to specify a particular day itself within which to regularly perform i'tikaaf, rather, he should take care to perform i'tikaaf in the last ten (days and nights) of Ramadhaan in accordance with (the guidance of) the Prophet (sal-Allaahu `alayhe wa sallam).

    And with Allaah lies all success, and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.


    The Permanent Committee for Islaamic Research and Fataawa, comprising -
    Head: Shaykh 'Abdul 'Azeez ibn Abdullaah ibn Baaz; Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
    Member: Shaykh 'Abdullaah Ibn Qu'ood
    Fataawa Ramadhaan - Volume 1, Page 893, Fatwa No.880 Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Fatwa No.8701

    http://www.fatwa-online.com/fataawa/.../0011214_1.htm


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    When a person in i'tikaaf leaves his i'tikaaf



    Question:

    When does a person leave i'tikaaf, is it after sunset on the night prior to `Eed or after Fajr on the day of `Eed?


    Response:

    The person in i'tikaaf leaves i'tikaaf once Ramadhaan finishes and it finishes as the sun sets the night prior to `Eed. He enters i'tikaaf at sunset (prior) to the 20th day of Ramadhaan. This is so as the last ten (nights) of Ramadhaan start from sunset of the night (prior) to the 20th day of Ramadhaan and ends at sunset of the night (prior) to `Eed.


    Shaykh Ibn 'Uthaymeen
    Fataawa Ramadhaan - Volume 2, Page 872, Fatwa No.859; Fataawa ash-Shaykh Muhammad as-Saalih al-'Uthaymeen - Volume1, Page 551


    http://www.fatwa-online.com/fataawa/.../0000105_6.htm


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    Leaving the masjid to go and eat or drink whilst in the state of i'tkaaf



    Question:


    Is it permissible for the one in a state of i'tikaaf to leave the Haram (i.e. al-Masjid al-Haraam in Makkah or al-Masjid an-Nabawee in Madeenah) to go and eat or drink? And is it permissible for him to ascend to the roof of the masjid to listen to the lectures?


    Response:

    Yes, It is permissible for one in the state of i'tikaaf in al-Masjid al-Haraam (in Makkah) or other than it, to leave (the masjid) to go to eat or drink if he is unable to bring these (supplies) to the masjid. This is because this is something which is necessary, just as he would need to leave to answer the call of nature and, likewise, he would have to leave to perform ghusl if he is in the state of janaabah (as in the case of the one who has a wet dream).

    As regards ascending to the roof of the masjid, then even this does not affect (his i'tikaaf) because leaving the masjid from any of the (exit) doors, intending by it to return to the masjid by proceeding to the roof are only a matter of a few steps. (So) there is no harm in this.

    Shaykh Ibn 'Uthaymeen
    Fataawa Ramadhaan - Volume 2, Page 879, Fatwa No.867
    al- Fataawa libni-'Uthaymeen - Kitaab -ad'Da'wah - Volume 1, Pages 205-206


    http://www.fatwa-online.com/fataawa/.../0011212_1.htm

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    Performing i'tikaaf in adjacent rooms within the masjid



    Question:


    Is the caretaker's room or the room in which the Zakaah Committee meet in the masjid acceptable as a place to do i'tikaaf, keeping in mind that the doors to these (two) rooms are within the masjid?


    Response:

    The rooms and the doors leading to them which are within the masjid are regarded as (within) the masjid. However, if the rooms were outside the masjid despite their doors being in the masjid, then they (the rooms) are not regarded as within the masjid.

    And with Allaah lies all success, and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.

    The Permanent Committee for Islaamic Research and Fataawa, comprising -
    Head: Shaykh 'Abdul 'Azeez ibn Abdullaah ibn Baaz; Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
    Member: Shaykh 'Abdullaah Ibn Qu'ood
    Fataawa Ramadhaan - Volume 2, Page 873, Fatwa No.860 Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Fatwa No.6718Performing i'tikaaf in adjacent rooms within the masjid


    http://www.fatwa-online.com/fataawa/.../0011209_1.htm



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    Teaching or giving a lecture whilst in the state of i'tikaaf



    Question:


    Is it correct for one who is in the state of i'tikaaf to teach someone or (even) give a lecture?


    Response:

    That which is better is for the one in the state of i'tikaaf to busy himself with specific acts of worship such as dhikr (remembrance of Allaah), prayer, reading the Qur.aan and that which is similar. However, if there is a need to teach someone or to learn, then there is no harm in this as this is (also) from the remembrance of Allaah.


    Shaykh Ibn 'Uthaymeen
    Fataawa Ramadhaan - Volume 2, Page 876, Fatwa No.863 Fataawa Shaykh Ibn 'Uthaymeen - Volume 1, Pages 549


    http://www.fatwa-online.com/fataawa/.../0011211_1.htm


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    Father does not allow him to do i'tikaaf for inconvincing reasons


    Question:

    What is the ruling of the person whose father did not allow him to do i'tikaaf for unconvincing reasons?


    Response:

    I'tikaaf is sunnah (recommended) and righteousness to parents is obligatory, and a recommended act does not override an obligation. It does not contradict the obligation in anyway because the obligation takes precedence over it. Allaah the most High said in a hadeeth qudsee: "My servant does not come closer to Me with something more beloved to Me than that which I have obligated upon him." So, if your father orders you not to do i'tikaaf, and mentions reasons that mean you do not do i'tikaaf due to his need of you during that time, then the father is the one to weigh that up not you. This is because the scale you have may be unjust and inaccurate. This is because you desire to do i'tikaaf, so you do not consider these excuses as justifiable whereas your father considers them justifiable. So what I advise you is not to make i'tikaaf. Yes, if your father said not to make i'tikaaf without mentioning any just reason for that, you would not be obliged to obey him in this case, as you are not obliged to follow him in a matter which in disobeying him would not cause any harm to him and in obeying him would cause disadvantage to you.


    Shaykh Ibn 'Uthaymeen
    Fataawa Ramadhaan - Volume 2, Page 878, Fatwa No.866; Fataawa ash-Shaykh Muhammad as-Saalih al-'Uthaymeen - Volume 1, Pages 551-552



    http://www.fatwa-online.com/fataawa/.../0000105_7.htm

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    fatwa # 37698: I’tikaaf of women in the mosque


    Question:


    Can women sit for I'tikaf in a mosque in the last ten days of Ramadan?

    Answer:


    Praise be to Allaah.

    Yes, it is permissible for a woman to observe i’tikaaf in the mosque during the last ten days of Ramadaan.

    Indeed, i'tikaaf is Sunnah for both men and women, and the Mothers of the Believers (may Allaah be pleased with them [i.e., the wives of the Prophet (peace and blessings of Allaah be upon him)] used to observe i’tikaaf with the Prophet (peace and blessings of Allaah be upon him) during his lifetime, and after he passed away.

    Al-Bukhaari (2026) and Muslim (1172) narrated from ‘Aa’ishah (may Allaah be pleased with her), the wife of the Prophet (peace and blessings of Allaah be upon him), that the Prophet (peace and blessings of Allaah be upon him) used to spend the last ten nights of Ramadaan in i'tikaaf until he passed away, then his wives observed i'tikaaf after he died.

    It says in ‘Awn al-Ma’bood:

    This indicates that women are the same as men when it comes to i'tikaaf.

    Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

    I’tikaaf is Sunnah for both men and women, because it was proven that the Prophet (peace and blessings of Allaah be upon him) used to observe i'tikaaf during Ramadaan, and finally he settled on i'tikaaf during the last ten days, and some of his wives used to observe i'tikaaf with him, then they observed i’tikaaf after he died. The place for i’tikaaf is the mosque in which prayers in congregation are performed.

    From the internet website of Shaykh Ibn Baaz.

    And Allaah knows best.

    http://www.islamqa.com/en/ref/37698

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    fatwa # 48956:Can a man prevent his wife from observing i’tikaaf?


    Question:


    Does a husband have the right to prevent his wife from observing i’tikaaf?.

    Answer:


    Praise be to Allaah.

    It is not permissible for a woman to observe i’tikaaf without her husband’s permission, because her observing i’tikaaf in the mosque affects the husband’s rights.

    If he does give her permission, he has the right to cancel it and call her out of i’tikaaf.

    Ibn Qudaamah (4/485) said:

    The wife does not have the right to observe i’tikaaf without her husband’s permission… if her husband gives her permission, then he wants her to come out after she has started i’tikaaf, he has the right to call her out in the case of a voluntary i’tikaaf. This is the view of al-Shaafa’i… If what he gave permission for was something that she vowed to do, then he does not have the right to bring her out, because it becomes obligatory once it is started and must be completed, like Hajj once one has entered ihraam for it.

    The Sunnah indicates that it is permissible for a man to prevent his wife from observing i’tikaaf without his permission.

    Al-Bukhaari (2033) and Muslim (1173) narrated that ‘Aa’ishah (may Allaah be pleased with her) said:

    When the Messenger of Allaah (peace and blessings of Allaah be upon him) wanted to observe i’tikaaf, he would pray Fajr then enter his place of i’tikaaf. He ordered that his tent be pitched, intending to observe i’tikaaf for the last ten days of Ramadaan. Then Zaynab ordered that her tent be pitched, and others among the wives of the Prophet (peace and blessings of Allaah be upon him) also ordered that their tents be pitched. When the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed Fajr, he saw the tents and said: “Do you intend righteousness by doing this?” Then he commanded that his tent be taken down, and he abandoned i’tikaaf in Ramadaan and observed i’tikaaf for ten days at the beginning of Shawwaal.

    According to a report narrated by al-Bukhaari:

    ‘Aa’ishah asked him for permission (to observe i’tikaaf) and he gave her permission, then Hafsah asked ‘Aa’ishah to ask for permission for her and she did so.

    Al-Nawawi said:

    “Righteousness” here means obedience or worship. Al-Qaadi said: He (peace and blessings of Allaah be upon him) said this by way of rebuke. He (peace and blessings of Allaah be upon him) had given some of them permission to do that, as narrated by al-Bukhaari. The reason why he criticized that was that he feared that they would not be sincere in their i’tikaaf, and all they wanted was to be close to him because of their jealousy concerning him, or because of his protective jealousy towards them, so he did not want them to stay in the mosque when it was the place where people gathered and was attended by the Bedouins and hypocrites, and they would need to go out and come in to attend to their needs and thus they would be exposed to people’s gaze… Or it may have been because he (peace and blessings of Allaah be upon him) saw them with him when he was in the mosque and it was as if he was at home with his wives, which was a distraction from the purpose of i’tikaaf, which is to keep away from one's wives and worldly concerns, etc. Or it may have been because they were crowding the mosque with their tents. This hadeeth indicates that women’s i’tikaaf is valid, because he (peace and blessings of Allaah be upon him) gave them permission, and he only stopped them from doing it afterwards for a reason. And it indicates that a man may prevent his wife from observing i’tikaaf without his permission. This is the view of all the scholars. If he has given her permission, can he prevent her after that? There is a difference of opinion among the scholars on this point. According to al-Shaafa’i, Ahmad and Dawood he has the right to stop her and bring her out of a voluntary i’tikaaf.

    Ibn al-Mundhir and others said:

    This hadeeth indicates that a woman should not enter i’tikaaf until she has asked her husband’s permission, and that if she enters i’tikaaf without his permission he has the right to bring her out; if he has given permission he has the right to change his mind and stop her. It was narrated from ahl al-ra’y that if the husband gives her permission then stops her, he commits sin thereby and she may refuse. It was narrated from Maalik that he does not have the right to do that. But this hadeeth is proof against them.

    From Fath al-Baari...


    http://www.islamqa.com/en/ref/48956


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    fatwa # 50025:I’tikaaf of both men and women is only valid if observed in the mosque


    Question:


    Can a woman observe i’tikaaf in her house?

    Answer:


    Praise be to Allaah.

    The scholars are agreed that a man’s i’tikaaf is only valid if observed in the mosque, because Allaah 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]

    So i’tikaaf 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’tikaaf 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‘tikaaf (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 Allaah be upon him) asked him for permission to observe i’tikaaf in the mosque and he gave them permission, and they used to observe i’tikaaf in the mosque after he died.

    If it were permissible for a woman to observe i’tikaaf in her house, the Prophet (peace and blessings of Allaah 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’tikaaf 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-Majmoo’ (6/505):

    It is not valid for men or women to observe i’tikaaf 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 ‘Uthaymeen (may Allaah have mercy on him) was asked in Majmoo’ al-Fataawa (20/264) about where a woman who wants to observe i’tikaaf should do so?

    He replied:

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

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

    The scholars differed as to where women should observe i’tikaaf. The majority are of the view that woman are like men, and their i’tikaaf is not valid unless observed in the mosque. Based on this it is not valid for a woman to observe i'tikaaf in the mosque of her house, because of the report narrated from Ibn ‘Abbaas (may Allaah be pleased with him) who asked about a woman who vowed to observe i’tikaaf in the mosque of her house. He said: “(This is) an innovation, and the most hateful of actions to Allaah are innovations (bid’ah).” So there can be no i’tikaaf 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’tikaaf at home), the Prophet’s wives (may Allaah be pleased with them) would have done that at least once to show that it is permissible.

    http://www.islamqa.com/en/ref/50025

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    fatwa # 37911: It is not correct for a woman to observe i’tikaaf in her house


    Question:

    Can a woman observe itikaf at home , what if she has to cook.

    Answer:

    Praise be to Allaah.

    I’tikaaf is only valid if done in the mosque, because Allaah 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]

    Men and women are equal in this regard.

    Ibn Qudaamah said in al-Mughni:

    A woman has the right to observe i‘tikaaf in any mosque, and that is not subject to the condition that it be a mosque where prayers are performed in congregation, because that is not obligatory upon her. This was the view of al-Shaafa’i.

    She does not have the right to observe i'tikaaf in her house, because Allaah says “while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”, and because the wives of the Prophet (peace and blessings of Allaah be upon him) asked him for permission to observe i’tikaaf in the mosque, and he gave them permission.

    Al-Nawawi said in al-Majmoo’ (6/480):

    It is not correct for a man or a woman to observe i'tikaaf anywhere except in the mosque.

    This is the view favoured by Shaykh Ibn ‘Uthaymeen in al-Sharh al-Mumti’, 6/513

    And Allaah knows best.



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    Is it compulsory to do Itikaaf??? Should every Muslim do Itikaf???

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    It is sunnah and has great reward for those who can do it. It must be observed in the mosque, and it is permissible to do a lot or a little, even a hour or a moment.

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    Quote Originally Posted by Muslim View Post
    It is sunnah and has great reward for those who can do it. It must be observed in the mosque, and it is permissible to do a lot or a little, even a hour or a moment.
    Thank you brother, But, some people do Itikaf after 26 Ramzan, What is that??? it is also considered Itikaf??

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    yes, itikaf can be done at any time. the last 10 nights of ramadan are the best nights of the year and so deeds done in that time has more reward and therefore most wait and do it within those days.

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    Quote Originally Posted by Muslim View Post
    yes, itikaf can be done at any time. the last 10 nights of ramadan are the best nights of the year and so deeds done in that time has more reward and therefore most wait and do it within those days.
    JazakAllah and Thank you, for clearing my confusion.

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    wa'iyyakum. Glad to help clarify brother.

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    Quote Originally Posted by Muslim View Post
    wa'iyyakum. Glad to help clarify brother.


 

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