Toggle above to switch between keyword search and direct hadith lookup
الفتح الربانی
Fath al-Rabbani
كتاب الصيامBook of Fasting
بَابُ مَا يَجُوزُ فِعْلُهُ لِلْمُعْتَكِفِ وَمَا لَا يَجُوزُ لَهُChapter: What Is Permissible and Not Permissible for the One in I‘tikaf
Hadith 4005
اُردوEn
عَنْ عَلِيِّ بْنِ حُسَيْنٍ عَنْ صَفِيَّةَ بِنْتِ حُيَيٍّ (زَوْجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ وَرَضِيَ اللَّهُ عَنْهَا) قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ مُعْتَكِفًا فَأَتَيْتُهُ أَزُورُهُ لَيْلًا فَحَدَّثْتُهُ ثُمَّ قُمْتُ فَانْقَلَبْتُ، فَقَامَ مَعِيَ يَقْلِبُنِي وَكَانَ مَسْكَنُهَا فِي دَارِ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللَّهُ عَنْهُ فَمَرَّ رَجُلَانِ مِنَ الْأَنْصَارِ، فَلَمَّا رَأَيَا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أَسْرَعَا، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: ((عَلَى رِسْلِكُمَا، إِنَّهَا صَفِيَّةُ بِنْتُ حُيَيٍّ))، فَقَالَا: سُبْحَانَ اللَّهِ، يَا رَسُولَ اللَّهِ! فَقَالَ: ((إِنَّ الشَّيْطَانَ يَجْرِي مِنَ الْإِنْسَانِ مَجْرَى الدَّمِ، وَإِنِّي خَشِيتُ أَنْ يَقْذِفَ فِي قُلُوبِكُمَا شَرًّا، أَوْ قَالَ: شَيْئًا))
It is narrated from the wife of the Messenger, Sayyida Safiyyah bint Huyayy (may Allah be pleased with her), she says: The Messenger of Allah (peace and blessings be upon him) was in i'tikaf. I came to meet him at night, spoke with him, and then when I got up to return, the Messenger of Allah (peace and blessings be upon him) stood up with me to escort me back. Her residence was in that place which later became the house of Sayyiduna Usamah bin Zaid (may Allah be pleased with him). Meanwhile, two Ansari men passed by. When they saw the Prophet (peace and blessings be upon him), they hurried by, but the Prophet (peace and blessings be upon him) said to them: "Wait (and walk as you were walking before), this woman is my wife Safiyyah bint Huyayy (may Allah be pleased with her)." They said: "Glory be to Allah! (How astonishing) O Messenger of Allah! (What need is there for this clarification?)" The Prophet (peace and blessings be upon him) said: "Satan circulates in the human body like blood, so I feared that he might cast some evil thought into your hearts."
Brief Explanation
Benefits: … From this blessed hadith, another extremely important point is established: a person should avoid situations that may give rise to suspicion. See how the Noble Prophet (sallallahu alayhi wa sallam) clarifies that the woman standing with him (sallallahu alayhi wa sallam) is his honored wife, and at the same time, he also explains the reason for this—that it is possible that Satan may cast an evil thought into the hearts of people, the consequence of which may be such that “a moment’s mistake leads to a punishment lasting centuries.”
From these ahadith, the following rulings for the person in i‘tikaf (spiritual retreat) are established:
It is permissible to wash the head and comb the hair during i‘tikaf; this service may also be taken from one’s wife. One may leave the mosque for relieving oneself. The last hadith, hadith number (3992), and other ahadith establish that any good and virtuous conversation may be had. Accidentally inquiring about the condition of a sick person and speaking to avoid suspicion also fall under this category. Husband and wife may also converse about good and virtuous matters. One may leave the mosque for any necessity for which there is no alternative, for example: going to perform Jumu‘ah (Friday prayer), if one vomits or bleeds, to take necessary medicine, or if there is no one to assist in bringing essential food and drink, then one may leave the mosque for this purpose; or to perform ritual bath (ghusl) in case of nocturnal emission (ihtilam). If it is easy for the physician to come to the mosque, then this should be the chosen option. For the person in i‘tikaf to go out for special care of a patient or to attend a funeral prayer is not among the necessary needs. If the funeral prayer is performed in the mosque or one happens to meet a patient by chance, then one should perform the prayer and also inquire about the patient’s condition. Furthermore, if any need arises, those in i‘tikaf should consult the people of knowledge.
In the present era, there are five major corrupting factors found among people in i‘tikaf, due to which they appear to be completely deprived of the spirit and true purpose of i‘tikaf:
(1) Not making arrangements to stay at the place of i‘tikaf.
(2) More than one person entering a single tent.
(3) Excessive talking, due to which the sanctity of the mosque is violated and other worshippers are also badly affected.
(4) At the end of i‘tikaf, putting garlands of flowers, exchanging congratulations, and establishing lengthy meetings and receptions.
(5) Spending a considerable amount of time outside the boundaries of the mosque under the pretext of bathing (ghusl), using the miswak, brushing teeth, performing ablution (wudu), or washing utensils, etc.
Another hadith regarding i‘tikaf:
Sayyidah A’ishah (radi Allahu anha) says: The Sunnah is that the person in i‘tikaf should not visit the sick, should not go out for a funeral, should not touch his wife nor have intercourse with her, and should only leave the mosque for a necessity for which there is no alternative. And i‘tikaf is only valid with fasting, and only in a congregational mosque (jami‘ masjid). (Abu Dawud: 2473, but this narration is weak due to Imam Zuhri being a mudallis.)
From these ahadith, the following rulings for the person in i‘tikaf (spiritual retreat) are established:
It is permissible to wash the head and comb the hair during i‘tikaf; this service may also be taken from one’s wife. One may leave the mosque for relieving oneself. The last hadith, hadith number (3992), and other ahadith establish that any good and virtuous conversation may be had. Accidentally inquiring about the condition of a sick person and speaking to avoid suspicion also fall under this category. Husband and wife may also converse about good and virtuous matters. One may leave the mosque for any necessity for which there is no alternative, for example: going to perform Jumu‘ah (Friday prayer), if one vomits or bleeds, to take necessary medicine, or if there is no one to assist in bringing essential food and drink, then one may leave the mosque for this purpose; or to perform ritual bath (ghusl) in case of nocturnal emission (ihtilam). If it is easy for the physician to come to the mosque, then this should be the chosen option. For the person in i‘tikaf to go out for special care of a patient or to attend a funeral prayer is not among the necessary needs. If the funeral prayer is performed in the mosque or one happens to meet a patient by chance, then one should perform the prayer and also inquire about the patient’s condition. Furthermore, if any need arises, those in i‘tikaf should consult the people of knowledge.
In the present era, there are five major corrupting factors found among people in i‘tikaf, due to which they appear to be completely deprived of the spirit and true purpose of i‘tikaf:
(1) Not making arrangements to stay at the place of i‘tikaf.
(2) More than one person entering a single tent.
(3) Excessive talking, due to which the sanctity of the mosque is violated and other worshippers are also badly affected.
(4) At the end of i‘tikaf, putting garlands of flowers, exchanging congratulations, and establishing lengthy meetings and receptions.
(5) Spending a considerable amount of time outside the boundaries of the mosque under the pretext of bathing (ghusl), using the miswak, brushing teeth, performing ablution (wudu), or washing utensils, etc.
Another hadith regarding i‘tikaf:
Sayyidah A’ishah (radi Allahu anha) says: The Sunnah is that the person in i‘tikaf should not visit the sick, should not go out for a funeral, should not touch his wife nor have intercourse with her, and should only leave the mosque for a necessity for which there is no alternative. And i‘tikaf is only valid with fasting, and only in a congregational mosque (jami‘ masjid). (Abu Dawud: 2473, but this narration is weak due to Imam Zuhri being a mudallis.)
