This is an excerpt from Sheikh Nasir al-Din al-Albani's book "Qiyam Ramadan (Taraweeh)" translated by Abu Adnan Ashfaq Sajjad Salafi.
◈ The Virtue of Qiyam al-Ramadan:
The observance of Ramadan holds great virtue. The Noble Prophet ﷺ himself adhered to it and encouraged his family, the Companions, and the Muslims to engage in it, although he did not declare it obligatory. He ﷺ would encourage the observance of Ramadan by saying: "Whoever stands in prayer during Ramadan with faith and sincerity, his previous sins will be forgiven."
Reference: Sahih al-Bukhari and Sahih Muslim, Al-Arwa' al-Ghalil: 4/14, Hadith number 906, Sahih Abi Dawood: 1241
During the time of the Noble Prophet ﷺ, and in the early period of the caliphates of Abu Bakr al-Siddiq رضي الله عنه and Umar رضي الله عنه, congregational prayer for the observance of Ramadan was not established.
There is another hadith regarding the observance of Ramadan, narrated by Amr ibn Murrah al-Juhani رضي الله عنه, who reported that a man from the tribe of Qudaa'ah came to the Noble Prophet ﷺ and said: "O Messenger of Allah! If I bear witness that there is no deity but Allah and that you are the Messenger of Allah, perform the five daily prayers, fast during Ramadan, observe the night prayer, and give zakat, what is your opinion regarding me?" The Noble Prophet ﷺ replied: "Whoever remains steadfast in this and dies, he will be among the martyrs and the truthful."
Reference: Ibn Khuzaymah with comments by Al-Albani, Hadith number: 2262, and Sahih al-Targhib: 993
◈ The Night of Decree and Its Specification:
Among all the nights of Ramadan, the Night of Decree (Laylat al-Qadr) holds the highest virtue. The Messenger of Allah ﷺ said: "Whoever stands in prayer on the Night of Decree with faith and seeking reward, his previous sins will be forgiven."
Reference: Sahih Bukhari and Muslim from Abu Hurairah, and Ahmad: 318/5 from the hadith of Ubadah ibn al-Samit
According to the most accepted opinion, the Night of Decree is on the twenty-seventh night of Ramadan. This is indicated by most hadiths. For example, there is a hadith from Zar ibn Hubaysh, who reports that he heard Abu ibn Ka'b رضي الله عنه saying when he was told that Abdullah ibn Mas'ud رضي الله عنه said that whoever stands in prayer for the entire year will attain the Night of Decree, Abu ibn Ka'b رضي الله عنه said: "May Allah have mercy on Abdullah ibn Mas'ud; he said this only so that people do not rely on just one night." By Allah, that night occurs in Ramadan. Then he swore an oath without exception and said: "I know which night it is in Ramadan. It is the night in which we were commanded to stand in prayer by the Messenger of Allah ﷺ, and its sign is that when the sun rises after that night, it is white and has no rays."
In another narration, this is also mentioned in a raised form.
Reference: Sahih Muslim, Abu Dawood, Hadith number: 1247
◈ Congregation in Qiyam al-Ramadan:
The establishment and adherence to congregational prayer during Ramadan is proven by the Shari'ah, and indeed, praying in congregation is better and more virtuous than praying individually, because the Noble Prophet ﷺ himself emphasized it and spoke of its merits with his blessed tongue. It is narrated by Abu Dharr al-Ghafari رضي الله عنه that "We fasted with the Messenger of Allah ﷺ, and he did not pray with us until the month had passed, until there were seven days left in Ramadan, then he prayed with us for one-third of the night. When the second night came, he did not pray. Then when the third night came, he prayed with us for half the night. (Abu Dharr al-Ghafari رحمه الله said) I said: O Messenger of Allah! Complete the night (in prayer), and he said: 'When a man prays with the Imam and completes the prayer with him, he receives the reward of standing the entire night.'"
And when the fourth night came, he did not pray again, and when the fifth night came, he gathered his family and others and prayed for such a long time that we feared we would miss "Falah." The narrator of the hadith asked Abu Dharr رضي الله عنه about the meaning of "Falah," and he explained that "Falah" refers to eating Suhoor. Then he did not pray during the remaining days of the month.
Reference: Sahih Abu Dawood: 1245, and Irwa al-Ghalil: 447
Here a question arises: Why did the Noble Prophet ﷺ not continuously perform congregational prayer during Ramadan? The Noble Prophet ﷺ did not lead the Taraweeh prayer continuously except for three nights, and the reason for this was that he feared that this prayer might become obligatory upon the Ummah of Muhammad, which would be difficult for the people to fulfill, as indicated by the narration of Aisha رضي الله عنها found in Bukhari, Muslim, and other books of hadith. Now that the Noble Prophet ﷺ has passed away and Allah has completed the Shari'ah, the fear of it becoming obligatory has ended, and the command to perform Taraweeh in congregation remains, which is why Umar رضي الله عنه revived and emphasized it during his caliphate, as found in Sahih Bukhari and others.
◈ Women's Participation:
After establishing the Sunnah and superiority of congregational prayer during Ramadan, it becomes necessary to understand whether women can pray Taraweeh in congregation alongside men. It is permissible for women to participate and be present in the Taraweeh congregation, as evidenced by the previous hadith of Abu Dharr رضي الله عنه. It is also permissible for women to have a separate imam and for a specific congregation to be arranged for them apart from men. This is because it is established that Umar رضي الله عنه, when he instituted congregational Taraweeh during his caliphate, appointed separate imams for men and women. He appointed Ubayy ibn Ka'b رضي الله عنه for men and Sulaiman ibn Abi Hashimah رضي الله عنه for women. Furthermore, there is a hadith from Urfujah al-Thaqafi رضي الله عنه stating that Ali ibn Abi Talib رضي الله عنه used to command people to pray Taraweeh in congregation and would appoint separate imams for men and women. (Urfujah al-Thaqafi says) I used to be the imam for women.
Reference: Bayhaqi: 492/2 and Musannaf Ibn Abi Shaybah: 258/4, Hadith number: 8722
In my opinion, this is possible when the mosque is spacious and wide, so that one congregation does not disturb another. (And if there is an arrangement for women in another place, there is no harm in that. (Translator)
◈ Number of Rak'ahs:
The difference of opinion regarding the number of rak'ahs in Qiyam al-Ramadan is not hidden from us. Therefore, it is necessary to clarify that there are eleven rak'ahs in Qiyam al-Ramadan (Taraweeh), including Witr, and there is no evidence from the Prophet ﷺ for performing more than this. Throughout his life, he did not pray more than this. When Aisha رضي الله عنها was asked how many rak'ahs the Prophet ﷺ used to pray during Ramadan, she replied: "The Prophet ﷺ did not pray more than eleven rak'ahs in Ramadan or outside of Ramadan. He would pray four rak'ahs, and do not ask how beautiful and lengthy they were. Then he would pray four rak'ahs, and do not ask about their beauty and length. Then he would pray three rak'ahs (Witr)."
Reference: Sahih Bukhari and Muslim, Sahih Abu Dawood, Hadith No. 1212
If a person does not wish to complete all eleven rak'ahs and wants to pray only some rak'ahs, he may do so. In fact, if someone wishes to suffice with just one rak'ah of Witr, he may do that as well, because there is evidence for this in both the sayings and actions of the Prophet ﷺ.
When Aisha رضي الله عنها was asked about how many rak'ahs the Prophet ﷺ used to pray for Witr, she replied: "The Messenger of Allah ﷺ would pray four rak'ahs (which included two rak'ahs of the Sunnah after Isha, or those two light rak'ahs with which the Messenger of Allah ﷺ would begin the night prayer. Hafiz Ibn Hajar has also affirmed this), then three rak'ahs, nine rak'ahs, and thirteen rak'ahs. However, he would not pray less than three rak'ahs and not more than thirteen rak'ahs." [
Reference: Sahih Abu Dawood, Hadith No. 12333,
Hafiz Iraqi has declared this hadith to be authentic].And there is a saying of the Prophet ﷺ that: "Witr is a right; whoever wishes may pray five rak'ahs, whoever wishes may pray three rak'ahs, and whoever wishes may pray just one rak'ah."
◈ Recitation of the Quran:
There is a significant disparity regarding the recitation in Taraweeh prayers; it is heard that in some non-congregational mosques, the entire Quran is recited in just three days, while in other mosques, there is no special arrangement for leading or performing Taraweeh, and there are even individuals who lead Taraweeh by merely reciting the Surah of Taraweeh (as per the common term). In some places, it is considered necessary and obligatory to recite the entire Quran during Taraweeh, and there is a formal arrangement for a Hafiz. In rural areas, it also happens that many people skip the Taraweeh prayer due to the lengthy recitations by Hafiz.
In this situation, accurate knowledge regarding recitation is also essential. (Translator) The Prophet ﷺ did not specify any limit regarding recitation during Ramadan or outside of Ramadan, indicating that it is permissible to recite more or less. Rather, the recitations of the Prophet ﷺ varied; sometimes they were short, and sometimes long. At times, he would recite Surahs containing a similar number of verses as يا أيها المزمل, which has twenty verses, and at other times, he would recite Surahs containing fifty verses, and he stated: "Whoever recites one hundred verses in prayer each night will not be counted among the heedless."
In another Hadith, it is mentioned that a person who recites two hundred verses will be counted among the sincere and worshippers."
One night, despite being ill, the Prophet ﷺ recited the "Seven Long" Surahs, namely Surah Al-Baqarah, Surah Al-Imran, Surah An-Nisa, Surah Al-Ma'idah, Surah Al-An'am, Surah Al-A'raf, and Surah At-Tawbah.
It is narrated in the incident of Hudhayfah ibn al-Yaman رضي الله عنه praying behind the Messenger of Allah ﷺ that he recited Surah Al-Baqarah, Surah An-Nisa, and Surah Al-Imran in one rak'ah, very slowly and with tranquility. [All the aforementioned Hadiths are authentic; for verification, see:
Reference: Sifat as-Salah, pp. 117-122
]It is authentically reported that Umar رضي الله عنه commanded Ubayy ibn Ka'b رضي الله عنه to lead the people in eleven rak'ahs during Ramadan, and he would recite Surahs consisting of one hundred verses, to the extent that those who prayed behind him would stand using sticks due to the length of the standing, and they would finish the prayer in the early hours of Fajr. [Imam Malik narrated similarly; see:
Reference: Salah at-Taraweeh: 52
]It is authentically reported regarding Umar رضي الله عنه that he called the reciters during Ramadan and commanded the fastest reader to recite one hundred verses, the one with a moderate pace to recite twenty-five verses, and the slowest reader to recite twenty verses. [Musannaf Abd al-Razzaq: 261/4, Hadith No: 7731, Bayhaqi: 497/2[/ref]]
From the aforementioned texts, it is clear that if a person stands in prayer, or if those who can keep pace with him pray together, he may stand as long as he wishes, and it is evident that the longer the standing, the better it is. However, except for occasional instances, standing the entire night is against the Sunnah and contrary to the following of the Prophet ﷺ, who stated: "And the best way is the way of Muhammad ﷺ."
Reference: Muslim and Nasai, Irwa al-Ghalil, Hadith No: 608
For an Imam, it is not appropriate to stand for such a long duration that it becomes burdensome for the followers. This is because the Prophet ﷺ said: "When any of you leads the people in prayer, he should keep it light, for among the people are children, the elderly, the weak, the sick, and those in need; and if someone prays alone, he may pray as long as he wishes."
Reference: Bukhari and Muslim, Irwa al-Ghalil, Hadith No: 512, Sahih Abi Dawood, Hadith No: 759 and 760
◈ The Time for Night Prayer:
The time for the night prayer (صلاة اللیل) lasts from after the 'Isha prayer until Fajr. The Prophet ﷺ said: "Allah has granted you an additional prayer, which is the Witr prayer, and Witr refers to the 'صلاة اللیل' because its number is odd. Therefore, perform it between the 'Isha and Fajr prayers." [Ahmad, etc., this Hadith is authentic, see:
Reference: Al-Sahihah, Hadith No: 108, Al-Irwah: 158/1
]It is preferable to perform the night prayer at the end of the night, provided that one is able to do so, because the Prophet ﷺ stated: "Whoever fears that he will not be able to stand in prayer at the end of the night should pray Witr (صلاة اللیل) in the first part of the night, and whoever hopes to get up at the end of the night should pray then, because at that time the angels of mercy and blessings are present, and that time is the best." [Muslim, etc., Al-Sahihah, Hadith No: 2610[/ref]]
And when the prayer is being performed in congregation in the first part of the night, and one would have to pray alone in the last part of the night, then in such a case, it is preferable to pray in congregation, because in this case, he will receive the reward for standing the entire night, as has been mentioned in a previously narrated Hadith.
During the caliphate of Umar رضي الله عنه, the practice of the Companions رضي الله عنهم was the same, as reported by Abdul-Rahman bin Abdul-Qari who said: "I went to the Prophet's Mosque with Umar رضي الله عنه one night in Ramadan and saw that people were divided into different groups; some were praying alone, while others were praying in congregation. Seeing this, Umar رضي الله عنه said, 'If I gather these people behind one reciter (Imam), it would be better.' He then resolved to carry out this task and gathered everyone behind Ubayy bin Ka'b رضي الله عنه. The narrator says that on another night when I went to the mosque with Umar رضي الله عنه, all the people were praying behind their Imam. Seeing this, Umar رضي الله عنه said, 'What a good system this is! And the prayer that people do not perform due to sleep (i.e., the night prayer at the end of the night) is better than this prayer, as people would pray in the early part of the night (and sleep in the last part).' [Bukhari, etc., for verification see:
Reference: Salat al-Tarawih: 48
]And Zaid bin Wahb said: "Abdullah bin Mas'ud رضي الله عنه used to lead us in prayer during Ramadan and would finish at night." [
Reference: Musannaf Abdul-Razzaq, Hadith No: 7741
, its chain is authentic. When Imam Ahmad was asked about delaying Tarawih until the last time, he pointed to this narration and the one before it and said, "No, the practice of the Muslims is what I prefer,"
Reference: Masail Imam Abu Dawood: 62
]◈ Method of Performing Taraweeh Prayer:
I have described several methods of performing Taraweeh prayer in my book "صلاة التراویح"
Reference: (pp. 101 to 115)
. For the convenience of the reader and for the purpose of reminder, I will briefly outline these methods here:First Method: Thirteen (13) rak'ahs are to be prayed, with the first two rak'ahs being light. According to the preferred opinion, these two rak'ahs will be the Sunnah prayed at the end of the Isha prayer, or they may be the two specific rak'ahs with which Salat al-Lail begins. Then, two long rak'ahs are prayed, followed by two light rak'ahs in contrast to the previous two, then two more light rak'ahs in contrast to the previous four rak'ahs, followed by two even lighter rak'ahs, and then two additional lighter rak'ahs. Finally, one rak'ah of Witr is prayed.
Second Method: Thirteen (13) rak'ahs are prayed, with eight rak'ahs prayed such that after every two rak'ahs, the salam is given. Then, five rak'ahs of Witr are prayed, with one Tashahhud and one salam (i.e., without sitting for Tashahhud in between and without giving salam before completing the fifth rak'ah).
Third Method: Eleven (11) rak'ahs are prayed, with the salam given after every two rak'ahs, and at the end, one rak'ah of Witr is prayed.
Fourth Method: Eleven (11) rak'ahs are prayed, with four rak'ahs prayed with one salam, followed by another four rak'ahs with one salam, and then three rak'ahs of Witr are prayed.
In these four rak'ahs and three rak'ahs, whether to sit for Tashahhud after every two rak'ahs or not? I have not found any satisfactory answer regarding this matter; however, it is not established from the Sunnah to sit for Tashahhud after two rak'ahs in the Witr prayer.
Fifth Method: Eleven (11) rak'ahs are prayed, during which one does not sit after the eight rak'ahs, but only sits on the eighth rak'ah, reciting Tashahhud and Salawat, and then stands up without giving salam. Then, one rak'ah of Witr is prayed, and after that, the salam is given, resulting in a total of nine rak'ahs. Then, two rak'ahs are prayed while sitting (thus making it eleven rak'ahs).
Sixth Method: Nine (9) rak'ahs are prayed, during which one does not sit between the six rak'ahs. When the sixth rak'ah is completed, one sits, recites Tashahhud and Salawat, stands up without giving salam, prays the rak'ah of Witr, and then gives salam. After that, two rak'ahs are prayed while sitting.
These are some of the methods and conditions of Qiyam al-Lail (Taraweeh) that are established from the Prophet ﷺ. It is possible that there are additional methods among these. For instance, one may reduce the number of rak'ahs in any of the mentioned methods, to the extent that if someone wishes to suffice with only one rak'ah, they may do so in light of the hadith of the Prophet ﷺ, who said: "Whoever wishes may pray five rak'ahs of Witr, whoever wishes may pray three rak'ahs of Witr, and whoever wishes may pray only one rak'ah of Witr."
The method of praying the five and three rak'ahs mentioned in this hadith would be that if one wishes, they may pray them with one sitting (Tashahhud) and one salam, as mentioned in the second method, and if they wish, they may give salam after every two rak'ahs, as mentioned in the third method, etc. This latter method is preferable.
To perform the prayer of five and three rak'ahs in such a way that one sits after every two rak'ahs and does not give salam (and stands for the third rak'ah) is not established from the Prophet ﷺ, but it is permissible. However, it should be noted that the Prophet ﷺ prohibited praying three rak'ahs of Witr, and the reason given was that it should not be made similar to the Maghrib prayer.
Reference: Tahawi and Darqutni, etc., see: صلاة التراویح: 99-110
Therefore, for anyone who wishes to pray three rak'ahs, there are two methods to avoid resembling the Maghrib prayer:
● Give salam after two rak'ahs and pray one rak'ah of Witr; this method is more solid and better.
● Do not sit after two rak'ahs, but pray all three rak'ahs without sitting in between, with one salam.
◈ Reading in the Witr Prayer:
The Sunnah method of recitation in the Witr prayer consisting of three rak'ahs is to recite سبح اسم ربك الاعلي in the first rak'ah, قل يا أيها الكافرون in the second rak'ah, and قل هو الله أحد in the third rak'ah. Occasionally, قل أعوذ برب الفلق and قل أعوذ برب الناس may also be recited. It is established from a Sahih Hadith that the Prophet ﷺ once recited one hundred verses from Surah An-Nisa in a single rak'ah of Witr.
Reference: Narrated by An-Nasa'i and Ahmad, with a Sahih chain
◈ Dua Qunoot and Its Issues:
The supplication of Qunoot is to be recited after completing the recitation and before bowing. The supplication that the Noble Prophet ﷺ taught to his beloved grandson Hasan ibn Ali رضي الله عنهما is as follows: اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ , وَعَافِنِي فِيمَنْ عَافَيْتَ , وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ , وَبَارِكْ لِي فِيمَا أَعْطَيْتَ , وَقِنِي شَرَّ مَا قَضَيْتَ إِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ , وَإِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ , تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ (O Allah! Guide me among those whom You have guided, and grant me health among those whom You have granted health, and befriend me among those whom You have befriended, and bless me in what You have provided, and protect me from the evil of what You have decreed, for indeed, You are the Decider, and no one can decide against You. Surely, he who You befriend cannot be humiliated, and he who You oppose cannot be honored. Blessed are You, O our Lord! And You are the Most High, and there is no refuge except in You).
Reference: Abu Dawood and Nasai, etc., with a sound chain, Sifat as-Salah: 95-96
There is no harm in reciting the supplication of Qunoot after bowing, adding words of cursing upon the disbelievers, sending blessings and peace upon the Prophet ﷺ, and making supplications for the Muslims during the latter half of Ramadan. This is established from the time of Umar رضي الله عنه when he was appointed to lead the prayers during Ramadan. It has been narrated in the last parts of the hadith of Abdul-Rahman ibn Abd al-Qari that they used to curse the disbelievers in the latter half of Ramadan, saying: O Allah! Destroy those disbelievers who prevent people from Your path, and O True God! Cause discord among them, instill fear of the Muslims in their hearts, and impose Your punishment and humiliation upon them. Then they would send blessings and peace upon the Noble Prophet ﷺ and make supplications for the Muslims as much as they could, followed by prayers for forgiveness for the believers.
After completing these things, they would say: "O Allah! We worship You alone, and we pray and prostrate to You, and we strive and hurry towards You, and we hope for Your mercy, O our Lord! And we fear Your severe punishment, for indeed, Your punishment is to befall the disbelievers." Then they would say Takbir and go into prostration.
Reference: Sahih Ibn Khuzaymah: 155/2-156 Hadith No. 1100
◈ Supplications After Witr:
At the end of Witr, it is Sunnah to recite these supplications before or after the Tasleem: اللَّهُمَّ إِنِّي أَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ وَبِكَ مِنْكَ لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ (O Allah, I seek refuge in Your pleasure from Your displeasure, and I seek refuge in Your forgiveness from Your punishment. I cannot enumerate Your praises; You are as You have praised Yourself).
Reference: Sahih Abu Dawood, Hadith No: 1282, narrated by, Hadith No: 430
And the Prophet ﷺ would recite these words three times after saying the Tasleem of Witr: ”سبحان الملك القدوس“ (The Most Pure King is Pure), and he would recite the third time aloud.
Reference: Sahih Abu Dawood, Hadith No: 1284
◈ Two Rak'ahs After Witr:
It is permissible to pray two rak'ahs after Witr. This is not only established through the actions of the Prophet ﷺ but he also commanded his Ummah to do so. The Prophet ﷺ said: "Indeed, this journey is one of effort and hardship, so when any of you prays Witr, he should pray (along with it) two more rak'ahs. If he wakes up, that is better; otherwise, these two rak'ahs will suffice for him." [Ibn Khuzaymah and Darimi, etc. I was in doubt about these two rak'ahs for a long time, but when I learned of the command of the Prophet ﷺ, I immediately began to act upon it, and I realized that the statement of the Messenger of Allah ﷺ: اجعلوا آخر صلاتكم بالليل وترا (You should perform the Witr prayer at the end of the night) is to be understood as permissive, not obligatory; this is the opinion of Ibn Nasr].
In these two rak'ahs, it is Sunnah to recite: ”إذا زلزلت الأرض“ اور ”قل يا أيها الكافرون“.
Reference: Ibn Khuzaymah, Hadith number: 1104-1105, see as-Salah: 124
I'tikaf
◈ The Legitimacy of I'tikaf:
I'tikaf during the month of Ramadan and other days of the year is Sunnah. The evidence for this is the statement of Allah, the Lord of the worlds: ﴿وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ﴾ (And when you are in the mosques in a state of I'tikaf)
Reference: Al-Baqarah: 187
. It is also established from authentic Hadiths that the Prophet ﷺ used to perform I'tikaf, and there are numerous reports regarding the I'tikaf of the righteous predecessors in the "Musannaf" of Ibn Abi Shaybah and the "Musannaf" of Abdul Razzaq.It is confirmed that the Prophet ﷺ performed I'tikaf during the last ten days of Shawwal.
Reference: Sahih Abi Dawood, Hadith No: 2127
. Umar رضي الله عنه asked the Prophet ﷺ that he had vowed to perform I'tikaf for one night in the Sacred Mosque during the time of ignorance (so could he fulfill it), to which the Prophet ﷺ replied: "Fulfill your vow." Thus, he performed I'tikaf for one night.
Reference: Sahih Abi Dawood, Hadith No: 2136, 2137
.Performing I'tikaf in the month of Ramadan is a confirmed Sunnah, as evidenced by the Hadith of Abu Hurairah رضي الله عنه that the Prophet ﷺ used to perform I'tikaf for ten days every year in Ramadan, and in the year he passed away, he performed I'tikaf for twenty days.
Reference: Bukhari and Ibn Khuzaymah, Sahih Abi Dawood, Hadith No: 2130, 2126
.The best time to perform I'tikaf is during the last days of Ramadan, because the Prophet ﷺ used to observe I'tikaf during the last ten days of Ramadan until his death.
Reference: Bukhari, Muslim, Sahih Abi Dawood, Hadith No: 2125
.◈ Conditions of I'tikaf:
First Condition: There must be a mosque; I'tikaf is not permissible in places other than mosques, as Allah, the Exalted, has stated: ﴿ وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ﴾ (And when you are in the mosques, do not approach your wives)
Reference: Al-Baqarah: 187
. The reasoning we have drawn from this verse is the same reasoning that Imam Sahih al-Bukhari رحمه الله has also used. Hafiz Ibn Hajar رحمه الله has written that this verse is interpreted in such a way that if I'tikaf were permissible in places other than mosques, the prohibition of intimacy would not be restricted to mosques. It is agreed upon that intimacy contradicts I'tikaf. Therefore, the mention of mosques in the verse indicates that I'tikaf is not valid anywhere else.And Aisha رضي الله عنها has stated that it is a Sunnah for one who is in I'tikaf to not leave (the mosque) without a dire necessity, to not visit the sick, to not touch his wife, and to not have intercourse. I'tikaf is not valid in any mosque other than the main mosque, and it is also a Sunnah for the one in I'tikaf to be fasting.
Reference: Bayhaqi, Abu Dawood, Sahih Abu Dawood, Hadith No: 2135, Irwa al-Ghalil: Hadith No: 966
Second Condition: The mosque in which I'tikaf is performed must be a main mosque (where the Friday prayer is held), so that there is no need to go to another mosque for the Friday prayer. This is because Aisha رضي الله عنها has previously stated that I'tikaf is not valid in any mosque other than the main mosque. (It is narrated in Bayhaqi from Abdullah ibn Abbas رضي الله عنهما that the most disliked and detestable thing to Allah is innovation, and performing I'tikaf in the mosques of palaces and homes (other than main mosques) is an innovation.)
Later, I came to know of a clear authentic Hadith which specifies the mosques mentioned in the verse to only three mosques: Masjid al-Haram, Masjid al-Nabawi, and Masjid al-Aqsa. The Hadith states that the Prophet ﷺ said: "I'tikaf is only valid in three mosques."
Reference: Tahaawi, Ismaili Bayti, Sahih, Hadith No: 2787
To my knowledge, this view is held by Hudhayfah ibn al-Yaman, Sa'id ibn al-Musayyib, and 'Ata, although 'Ata did not mention Masjid al-Aqsa (implying that in their view, I'tikaf is valid in two mosques). Apart from these three individuals, the consensus of the entire Ummah is that it is necessary for I'tikaf to be in a main mosque (there is no condition regarding Masjid al-Haram, Masjid al-Nabawi, and Masjid al-Aqsa), and indeed some people have deemed it permissible to perform I'tikaf in the mosque of their home. Undoubtedly, the valid practice will be that which is in accordance with the Hadith. And Allah knows best; the opinion of the majority of the Ummah is the strongest (translator).
Third Condition: It is Sunnah for the one performing I'tikaf to be fasting, as mentioned in the Hadith of Aisha رضي الله عنها. (Imam Ibn Qayyim has written in "Zad al-Ma'ad" that no one has mentioned that the Prophet ﷺ performed I'tikaf without fasting; rather, Aisha رضي الله عنها stated that I'tikaf is not valid without fasting, and Allah has not mentioned I'tikaf without fasting, nor did the Messenger of Allah ﷺ perform I'tikaf without fasting. Therefore, based on the evidence of the majority of the Salaf, the stronger opinion is that fasting is a condition for I'tikaf, and this is also the opinion of Sheikh al-Islam Ibn Taymiyyah. I say that it is understood from this that if a person goes to the mosque for prayer or some other task and intends to perform I'tikaf during that time, it is not permissible; this has been explicitly stated by Sheikh al-Islam Ibn Taymiyyah in his book "Al-Ikhtiyaarat".)
◈ Permissible Actions for the Mu'takif:
⟐ It is permissible for a person in I'tikaf to leave the mosque for the purpose of relieving oneself, and to stick their head out of the mosque for washing and combing. A hadith from Aisha رضي الله عنها states that when Allah's Messenger ﷺ was in I'tikaf, he would lean his head towards me from inside the mosque, and I would comb his hair (and in another narration, it is mentioned that I would wash his head, and there was nothing between him and me except for the doorframe, and I was in a state of menstruation at that time), and he would not enter the house for any other reason except for his natural needs.
Reference: Sahih al-Bukhari, Sahih Muslim, Ibn Abi Shaiba, Ahmad, Sahih Abu Dawood, Hadith No: 2132 2131
⟐ It is permissible for both the person in I'tikaf and the one not in I'tikaf to perform ablution inside the mosque, as it is reported from a man who served the Messenger of Allah ﷺ: "The Prophet ﷺ performed a light ablution in the mosque."
Reference: Bayhaqi with a sound chain, Ahmad: 364/5 with a sound chain
⟐ It is permissible for a person in I'tikaf to set up a small tent in any corner of the mosque. This is because Aisha رضي الله عنها would set up a tent for the Messenger of Allah ﷺ when he was in I'tikaf.
Reference: Sahih al-Bukhari and Sahih Muslim
The Messenger of Allah ﷺ once performed I'tikaf in a small tent that had a mat as a curtain at its entrance.
Reference: Sahih Abu Dawood, Hadith No: 1251
⟐ It is permissible for a woman to visit her husband who is in I'tikaf, and for the husband to go with her to the mosque gate. This is based on the statement of Safiyyah رضي الله عنها that the Messenger of Allah ﷺ was in I'tikaf (inside the mosque) during the last ten days of Ramadan, and I came to visit him at night. At that time, other wives of the Prophet were present (who left upon seeing me), I conversed with him for a while, and then when I stood up to leave, he said: "Do not hurry, I will accompany you," and he walked with me to escort me. At that time, my residence was in the house of Usama bin Zaid. When he reached the mosque door that was near the door of Umm Salamah, two men from the Ansar passed by. When they saw the Messenger of Allah ﷺ, they quickly turned away. The Prophet ﷺ said: "Stop, (this is my wife) Safiyyah bint Huyayy." Upon hearing this, both said: "SubhanAllah, O Messenger of Allah!" He ﷺ said: "Indeed, Satan runs in the veins of the son of Adam like blood, and I feared that he might cast something evil into your hearts, or say something inappropriate."
Reference: Sahih al-Bukhari and Sahih Muslim, Sahih Abu Dawood, Hadith No: 2133, 2134
Not only that, but it is also permissible for a woman to perform I'tikaf with her husband, or alone. Aisha رضي الله عنها states that one of the wives of the Messenger of Allah ﷺ, who was a woman experiencing irregular bleeding (who was having a flow of blood), performed I'tikaf (and in one narration, it is mentioned that she was Umm Salamah رضي الله عنها). She would see redness and yellowness in the blood, and sometimes we would place a basin underneath her, and she would continue to pray. [
Reference: Sahih al-Bukhari, Sahih Abu Dawood, Hadith No: 2138
, another narration is found in the Fath al-Bari by Sa'id bin Mansur:
Reference: (281/4)
, Imam Darimi
Reference: (22/1)
mentioned the name of this wife as "Zainab."]Furthermore, Aisha رضي الله عنها reported that the Messenger of Allah ﷺ continued to perform I'tikaf during the last ten days of Ramadan until his death, and after him, his wives continued to perform I'tikaf.
Reference: Sahih al-Bukhari and Sahih Muslim
This hadith also provides evidence that women can perform I'tikaf just like men. However, some other hadiths indicate that women must seek permission from their guardians to perform I'tikaf, ensure safety from fitnah, and be protected from mingling with men. There is also a juristic principle: درء المفاسد مقدم على جلب المصالح (the removal of harm takes precedence over the acquisition of benefits).
⟐ Engaging in sexual relations invalidates I'tikaf, as evidenced by Allah's statement: ﴿ وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ﴾ (And do not have sexual relations with your wives while you are in I'tikaf in the mosques), and the hadith of Abdullah bin Abbas رضي الله عنهما states that when a person in I'tikaf engages in sexual relations, their I'tikaf becomes invalid, and they must start I'tikaf anew.
Reference: Ibn Abi Shaiba: 92/3, and Abdul Razzaq: 362/4, with a sound chain
However, no expiation is required for this, as there is no evidence from the Prophet ﷺ or the Companions regarding it.
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