Toggle above to switch between keyword search and direct hadith lookup
الفتح الربانی
Fath al-Rabbani
كتاب الصيامBook of Fasting
بَابُ فَضْلِ الِاعْتِكَافِ وَبَيَانِ زَمَانٍ وَمَكَانٍChapter: The Virtue of I‘tikaf and Explanation of Its Time and Place
Hadith 3995
اُردوEn
عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَعْتَكِفُ فِي الْعَشْرِ الْأَوَاخِرِ وَيَقُولُ: ((الْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ)) يَعْنِي لَيْلَةَ الْقَدْرِ
It is narrated from Sayyidah Aisha (may Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) used to observe i'tikaf in the last ten days, and he used to say: "Seek the Night of Qadr in the last ten nights."
Brief Explanation
Benefits: … From this chapter, it is understood that the Prophet sallallahu alayhi wa sallam used to perform i'tikaf (spiritual retreat) during the last ten days of Ramadan. Further rulings will be discussed in the next chapter. The people of Islam are unanimous that i'tikaf is not obligatory, and in the last ten days of Ramadan, it is an emphasized recommended act (mu’akkad mustahabb). However, if i'tikaf is vowed (nadhar), it becomes obligatory (fard), and in case of non-fulfillment, the expiation for an oath (kafarah) must be given.
In which mosque should i'tikaf be performed?
It is narrated from Sayyiduna Hudhayfah radi Allahu anhu and Sayyiduna Abdullah ibn Mas'ud radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: ((Lā i‘tikāfa illā fī al-masājid al-thalāthah.)) “There is no i'tikaf except in the three mosques.” (Sunan Bayhaqi: 4/316, Sahihah: 2786) The three mosques referred to are Masjid al-Haram, Masjid al-Nabawi, and Masjid al-Aqsa.
Undoubtedly, for i'tikaf, only a mosque should be chosen, not a house. The majority (jumhur) hold the view that i'tikaf is permissible in every mosque, because Allah the Exalted says: {وَلَا تُبَاشِرُوْھُنَّ وَاَنْتُمْ عَاکِفُوْنَ فِی الْمَسَاجِدِ} (Surah al-Baqarah: 187)
“Do not approach your wives while you are in a state of i'tikaf in the mosques.” Since here Allah the Exalted has mentioned mosques in general, therefore i'tikaf will be permissible in every mosque.
Whereas Imam al-Albani and others are of the opinion that in light of the aforementioned hadith, i'tikaf is only permissible in the three mosques (Masjid al-Haram, Masjid al-Nabawi, Masjid al-Aqsa); this hadith has specified the generality of the verse. The majority have responded to this hadith by saying that what is meant is the most virtuous and complete i'tikaf, which can be performed in these three mosques, just as the Prophet sallallahu alayhi wa sallam said: ((Lā īmāna liman lā amānah lahu.)) “The one who has no trustworthiness has no faith.” That is, his faith is not the most virtuous and complete. (See: Sahihah: 2786) (And Allah knows best what is correct.) I'tikaf should be arranged only in a mosque; there is no concession for women to perform i'tikaf in their homes. The Mothers of the Believers (Ummahat al-Mu’minin) also used to perform i'tikaf in the mosque. If there is fear of any fitnah in a particular area, then women should not perform i'tikaf.
There is no specific amount or specific time for i'tikaf, meaning i'tikaf can be performed in any month of the year, and the person in i'tikaf (mu‘takif) can determine the number of days as he wishes, whether few or many, as Sayyiduna ‘Umar radi Allahu anhu vowed to perform i'tikaf for one night in Masjid al-Haram, and the Prophet sallallahu alayhi wa sallam ordered him to fulfill that vow. It is not correct to make fasting (sawm) a condition for i'tikaf, nor is fasting included in the intention of i'tikaf. The hadith of ‘A’ishah radi Allahu anha mentioned in this regard, attributed to the Prophet sallallahu alayhi wa sallam (marfu‘an), is weak.
In which mosque should i'tikaf be performed?
It is narrated from Sayyiduna Hudhayfah radi Allahu anhu and Sayyiduna Abdullah ibn Mas'ud radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: ((Lā i‘tikāfa illā fī al-masājid al-thalāthah.)) “There is no i'tikaf except in the three mosques.” (Sunan Bayhaqi: 4/316, Sahihah: 2786) The three mosques referred to are Masjid al-Haram, Masjid al-Nabawi, and Masjid al-Aqsa.
Undoubtedly, for i'tikaf, only a mosque should be chosen, not a house. The majority (jumhur) hold the view that i'tikaf is permissible in every mosque, because Allah the Exalted says: {وَلَا تُبَاشِرُوْھُنَّ وَاَنْتُمْ عَاکِفُوْنَ فِی الْمَسَاجِدِ} (Surah al-Baqarah: 187)
“Do not approach your wives while you are in a state of i'tikaf in the mosques.” Since here Allah the Exalted has mentioned mosques in general, therefore i'tikaf will be permissible in every mosque.
Whereas Imam al-Albani and others are of the opinion that in light of the aforementioned hadith, i'tikaf is only permissible in the three mosques (Masjid al-Haram, Masjid al-Nabawi, Masjid al-Aqsa); this hadith has specified the generality of the verse. The majority have responded to this hadith by saying that what is meant is the most virtuous and complete i'tikaf, which can be performed in these three mosques, just as the Prophet sallallahu alayhi wa sallam said: ((Lā īmāna liman lā amānah lahu.)) “The one who has no trustworthiness has no faith.” That is, his faith is not the most virtuous and complete. (See: Sahihah: 2786) (And Allah knows best what is correct.) I'tikaf should be arranged only in a mosque; there is no concession for women to perform i'tikaf in their homes. The Mothers of the Believers (Ummahat al-Mu’minin) also used to perform i'tikaf in the mosque. If there is fear of any fitnah in a particular area, then women should not perform i'tikaf.
There is no specific amount or specific time for i'tikaf, meaning i'tikaf can be performed in any month of the year, and the person in i'tikaf (mu‘takif) can determine the number of days as he wishes, whether few or many, as Sayyiduna ‘Umar radi Allahu anhu vowed to perform i'tikaf for one night in Masjid al-Haram, and the Prophet sallallahu alayhi wa sallam ordered him to fulfill that vow. It is not correct to make fasting (sawm) a condition for i'tikaf, nor is fasting included in the intention of i'tikaf. The hadith of ‘A’ishah radi Allahu anha mentioned in this regard, attributed to the Prophet sallallahu alayhi wa sallam (marfu‘an), is weak.
