Itekaf

http://darulfiqh.com/when-can-i-leave-the-masjid-if-i-perform-itikaaf/

Question:

Asalaamu Alaykum Mufti Saab.  I intend to sit in I’tikaaf.  Can you please let me know for what reasons I can exit the masjid boundaries?

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, a person observing the sunnah I’tikāf must remain in the masjid for the duration of the I’tikāf.  His eating and sleeping must all take place in the masjid.[1]

It is only permissible to exit the masjid for the following necessities:

1)     Legal (shar’i) necessity

For example, if the jumu’ah prayer is not performed in the masjid where one is performing I’tikāf, then he may exit the masjid to perform the jumu’ah prayer in another masjid.

2)     Natural necessity

Natural necessities include answering the call of nature, removal of impurity or performing a ritual bath due to a nocturnal emission (wet dream).

3)     External necessity

External necessities include the collapsing of the masjid, being driven out from the masjid by an oppressor etc.[2]

http://darulfiqh.com/permissibility-of-eating-in-the-masjid-during-itikaaf/

Question

salam just wanted to ask you in itikaf does a person have to do iftar in the masjid? Does he have to do it in the masjid hall or can he do it in a separate room in the masjid? Is it ok to eat in the masjid?

Answer

Wa alaykum salaam wa rahmatullahi wa barakatuhu,

In the Name of Allah, Most Merciful and Compassionate

I pray that you are well, and in the best of health and spirits. May Allah grant you all good in this life and the next.

Ramadhan is a month where the slaves of Allah turn to Allah wholeheartedly.  The pinnacle and climax of this blessed month comes in the last third, which features many virtues.

Ibn Khuzaymah reports in his sahih, that the Prophet( Allah bless him & give him peace) said, “The first ten days of Ramadhan are a mercy, the middle ten days are a means for forgiveness, and the final ten days are a means of emancipation from the fire of hell.” (Sahih Ibn Khuzaymah 3/192)

The Prophet (Allah bless him & give him peace) also said, “Seek the Night of Power (Laylatul Qadr) in the last ten days, on the odd nights.” (Sahih Muslim 8/58)

Hence, the most fitting and apt worship in such days is to bind oneself to the masjid in search of the mercy of Allah.

Ata al-Khurasaani (Allah have mercy on him) used to say: “The example of a mu’takif (one performing i’tikāf) is the example of a person laying humbly before Allah the Almighty saying: I shall not move away until He forgives me” (Badaa’i Al-Sanaa’i, 2/273)

The essence and cornerstone of i’tikaaf is derived from the word i’tikaaf itself; to attach one’s self.  In i’tikaaf, one attaches himself to the house of Allah, hence, any action which contravenes the integral of i’tikaf will be regarded as a nullifier of i’tikaaf. 

Aisha (may Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) wouldn’t enter the house whilst in i’tikaf except to answer the call of nature.(Sahih Muslim 3/208)

Scholars have inferred from the above hadith that it will not be permissible for a mu’takif to exit the masjid, except for that necessity which cant be fulfilled in the masjid.  Such a necessity falls into one of three categories:

Legal (shar’i) necessity : For example, the Jumuah prayer or for the Eid salaah

Natural necessity: Such as relieving oneself, removal of impurity or a ritual bath due to nocturnal emission.

External necessity: such as the collapsing of the masjid or being driven out from the masjid by an oppressor.(Hashiya at-Tahtaawi p.702-703)

Consuming food isn’t a necessity for which one has to exit the masjid, as it can be carried out in the masjid.  Hence, a person in i’tikaaf will eat and drink in the masjid.  However, if there aren’t any facilities to eat in the masjid and nobody at all to arrange and serve food to the mu’takif, it will be permissible to leave the masjid for eating purposes.  This will then be regarded as a natural necessity. (Fatawa Mahmudiyyah 10/281)

It should be borne in mind that one who does departs the masjid with a valid reason, must return to the masjid once the need which he intended for has been executed.(Fatawa Mahmudiyyah 10/231)

As long as one eats inside the actual masjid (that portion which was intended upon construction to be exclusive for salaah) it will be permissible.  Hence, if there are rooms next to the prayer hall within the masjid complex and they were intended to be part of the masjid in the technical sense, it will be permissible to eat in there also.  (Imdaadul Fataawa 2/174)

However, if the adjacent rooms weren’t intended to be incorporated into the actual legal masjid, then it will be incorrect for a mu’takif to go there.  (Fatawa Mahmudiyyah 10/279)

Eating in the masjid:

With regards to the permissibility of eating in a masjid, Allah the Almighty said regarding Maryam (Allah be pleased with her),

Every time Zakariyya entered upon her in the prayer chamber, he found with her provision. He said, “O Maryam, from where is this [coming] to you?” She said, “It is from Allah. Indeed, Allah provides for whom He wills without account.”  (Surah Aal ‘Imraan  verse 37)

Imam Baghawi mentions that the prayer chamber of Maryam was inside the masjid.  Also, Maryam was in i’tikaf.  (Tafseer al-Baghawi 1/434)

By virtue of the alluded meaning (ishaaratun-nass), the permissibility of eating in the masjid can be derived from the above verse.

It is narrated that Abdullah ibn al-Harith said, “In the time of the messenger of Allah (Allah bless him and grant him peace) we used to eat bread and meat in the masjid.” (Ibn Majah p.555)

Imam Zayla`i said in his Tabyeen al-Haqaaiq Sharh Kanz al-Daqaiq , “Eating in the mosque is permitted, and the Prophet (Allah bless him and give him peace) used to eat in the mosque even without any pressing need (darura) to do so.” (Tabyeen al-haqaaiq 1/315)

Although it is permissible to eat in the masjid, it must be kept clean at all times. (Fatawa Mahmudiyyah 15/207)

In conclusion, a mu’takif will eat in the masjid as this does not violate the sanctity of the masjid, nor is it a pressing need for which one has to abandon the i’tikaaf temporarily.  If however, no arrangements can be made and there isn’t anybody to deliver the food, it will be permissible to exit the masjid and fulfil the necessity of eating.  In the scenario of eating inside the masjid, one must abstain from dirtying the masjid and making it unpleasant.

And Allah knows best.

Please remember us in your duas.

Maulana Faraz ibn Adam

Student of the Darul iftaa

Checked and approved by:

Mufti Ebrahim Desai

Darul iftaa Mahmudiyyah



http://islamqa.org/hanafi/muftisays/9770

Bismillah Al-jawab billahi at-taufeeq (the answer with Allah’s guidance) Yes, speaking words of advice and guiding others in regard to matters affecting the home is permissible. Similarly, playing with children occasionally for short periods are permissible. It is preferable if they concentrate during the I’tikaf on Dhikr, Tasbihat, Tilawat al Quran and ‘Ibadaat. They should not spend too much time on other matters. Below, are some ettiquettes and information about I’tikaf of women. This is an extract from (Kitabus Sawm). I’tikaf of Women 1. The virtues of I’tikaf is not confined to men; women also can take advantage of it. However, women should not perform I’tikaf in the masjid. Their I’tikaf is only possible in the house. The procedure is as follows: Women should sit for I’tikaf in that place in the house which has been set aside for Salah and ‘Ibadah. If no such place has been previously set aside, then a place must be so set aside prior to the commencement of I’tikaf, and I’tikaf must accordingly be performed therein. (Shami) 2. If no specific place has been built or set aside in the house for Salah, and it is not possible for some reason to so build or set aside a place therein, then in such event a woman may at her discretion demarcate any place within the house and perform I’tikaf there. (Alamghiri) 3. It is necessary for a married woman to obtain the consent of her husband for the purpose of performing I’tikaf. It is not permissible for a woman to perform I’tikaf without the permission of her husband. (Shami) However, husbands should not without reason deprive their wives of performing I’tikaf by refusing consent. On the contrary, they should grant consent. 4. If a woman has commenced I’tikaf with the permission of her husband and thereafter he endeavours to prohibit or prevent her from completing same, then he cannot do so. If he succeeds in preventing her, then the woman is not obliged to complete I’tikaf. (Alamghiri) 5. It is necessary for a woman to be free from menstruation and Nifas in order to perform I’tikaf ‑ that is, she cannot perform I’tikaf in a stage of menstruation and Nifas. 6. Consequently, a woman should, prior to the commencement of Masnun I’tikaf, determine whether the date of her menstruation will coincide with the period of I’tikaf. If the menstruation is expected to occur towards the end of the last ten days of Ramadhan, then she must not perform Masnun I’tikaf. However, she may perform Nafl I’tikaf for the period until the arrival of her menstruation. 7. If a woman has commenced I’tikaf, and thereafter menstruation com­mences during the duration of I’tikaf, then it is Wajib upon her to imme­diately abandon I’tikaf, as soon as her menstruation commences. In such a situation it is Wajib upon her to make Qadha I’tikaf of only the day in which she abandoned the I’tikâf (as a result of the intervention of menstruation). The procedure of such Qadha is as follows: After the woman becomes pure of such menstruation, she keeps fast on any day and performs I’tikaf. If the days remain in Ramadhan, then she may make Qadha in Ramadhan in which case the fast of Ramadhan will be sufficient. However, if Ramadhan has terminated at the time of her becom­ing pure from such menstruation, then she must thereafter specifically keep fast Qadha I’tikaf for one day. (Commentary to Behesti Zewar) 8. The place within the home demarcated by a woman for the purpose of I’tikaf will for the duration thereof fall within the Hukm of the Masjid. It is not permissible for her to move from such place without a Shar’î necessity. She cannot leave such place and enter any other portion or area of the home. If she does so, her I’tikaf will break. 9. The rules applicable to men relating to moving from the place of I’tikaf are also applicable to women. For those needs and necessities in relation to which it is permissible for men to leave the Masjid, it is similarly permissi­ble for women to leave the place of I’tikaf for such needs and necessities. (not Janazah). For those works in relation to which it is permissible for men to leave the Masjid, it is similarly permissible for women to leave the place of I’tikaf for such works. And Only Allah Ta’ala Knows Best. https://www.central-mosque.com/index.php/Ramadhan/women-aitekaaf-at-home.html Superior place for women to worship: The prophet (Sallaho Alaihe Wassallam) said to Umm Humayd (RA):  عن أم حميد امرأة أبي حميد الساعدي : " أنها جاءت النبي صلى الله عليه وسلم فقالت : يا رسول الله إني أحب الصلاة معك قال : قد علمت أنك تحبين الصلاة معي وصلاتك في بيتك خير لك من صلاتك في حجرتك وصلاتك في حجرتك خير من صلاتك في دارك وصلاتك في دارك خير لك من صلاتك في مسجد قومك وصلاتك في مسجد قومك خير لك من صلاتك في مسجدي ، قال : فأمرت فبني لها مسجد في أقصى شيء من بيتها وأظلمه فكانت تصلي فيه حتى لقيت الله عز وجل " . رواه أحمد "It was narrated that sayyida Umm Humayd the wife of Abu Humayd al-Saa’idi came to the Prophet (Salalho Alaihe Wassallam) and said, “O Messenger of Allah (Salalho Alaihe Wassallam), I like to pray with you.” He said, “I know that you like to pray with me, but your prayer in your room is better for you than your prayer in your courtyard and your prayer in your courtyard is better for you than your praying in your house, and your prayer in your house is better for you than your prayer in the mosque of your people, and your prayer in the mosque of your people is better for you than your prayer in my mosque.” So she issued orders that a prayer-place be prepared for her in the furthest and darkest part of her house, and she used to pray there until she met Allah (i.e., died).”[Ahmed] Rasul-ullah (Sallaho Alaihe Wassallam) dislike for women doing Aitekaaf in the Mosque: http://www.al-eman.com/islamlib/view...BID=138&CID=63 حدثنا يحيى بن يحيى‏.‏ أخبرنا أبو معاوية عن يحيى بن سعيد، عن عمرة، عن عائشة رضي الله عنها‏.‏ قالت‏:‏ كان رسول الله صلى الله عليه وسلم، إذا أراد أن يعتكف، صلى الفجر‏.‏ ثم دخل معتكفه‏.‏ وإنه أمر بخبائه فضرب‏.‏ أراد الاعتكاف في العشر الأواخر من رمضان‏.‏ فأمرت زينب بخبائها فضرب‏.‏ وأمر غيرها من أزواج النبي صلى الله عليه وسلم بخبائه فضرب‏.‏ فلما صلى رسول الله صلى الله عليه وسلم الفجر، نظر فإذا الأخبية‏.‏ فقال ‏"‏ آلبر تردن ‏؟‏ ‏"‏ فأمر بخبائه فقوض‏.‏ وترك الاعتكاف في شهر رمضان حتى اعتكف في العشر الأول من شوال‏.‏ 'A'isha (Allah be pleased with her) reported that when the Messenger of Allah (may peace be upon him) decided to observe i'tikaf, he prayed in the morning and then went to the place of his i'tikaf, and he commanded that a tent should be pitched for him, and it was pitched. He (once) decided to observe i'tikaf in the last ten days of Ramadan. Zainab (the wife of the Holy Prophet) commanded that a tent should be pitched for her. It was pitched accordingly. And some other wives of Allah's Apostle (may peace be upon him) commanded that tents should be pitched for them too. And they were pitched. When the Messenger of Allah (may peace he upon him) offered the morning prayer, he looked and found (so many) tents. Thereupon he said: What is this virtue that these (ladies) have decided to acquire? He commanded his tent to be struck and abandoned i'tikaf in the month of Ramadan and postponed it to the first ten days of Shawwal. [Saheeh Muslim] Imam Abu Haneefa (RA) & Imam Sufyan At-Thawri (RA) on Women Ai'tekaaf at home Imam Abu Hanifa (RA) said: "let women only do I'tikaf at their house Masjid. [Al-Istithkaar Al-Jami'e Li-madhahib Al-Amsaar: 3/399]  Imam Sufyan At-Thawri (RA) said: "It is better fit women to do I'tikaf at their house Majid than having it at the normal Masjid" [Al-Istithkaar Al-Jami'e Li-madhahib Al-Amsaar: 3/399] Imam Shaf'ae (RA) on Women Ai'tekaaf at home Al-Imam Al-Iraqi (RA) stated in his book " Imam Al-Shafie (RA) commented on the hadith above by saying: " Based on this Hadith I dislike for women to do I'tikaf at any masjid except the masjid of her house because if she does I'tikaf at the Masjid which is normally visited day and night, the chances of her to be seen and see others i.e. males are big" [Tarh Al-Tathrib Fi Sharh Al-Taqreeb: 4/170] Why the house and not the Masjid? Because the scholars have classed the house as the Masjid and prayer in the Masjid is neither obligatory for women nor it is obligatory to perform their Aitekaaf in a Masjid where congragtaional Salah is performed as Ibn Qudama (RA) states in Al-Mughni: وَلِلْمَرْأَةِ أَنْ تَعْتَكِفَ فِي كُلِّ مَسْجِدٍ . وَلا يُشْتَرَطُ إقَامَةُ الْجَمَاعَةِ فِيهِ ; لأَنَّهَا غَيْرُ وَاجِبَةٍ عَلَيْهَا 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. Opinion of Shaykh Ayman Khalid (Multaqa Ahl Al-Hadeeth): We are sincerely grateful to the noble Shaykh (HA) for providing his beneficial thoughts and much of his good work has been used by us in this article on the subject on his forum and he concludes by saying: On other note, I believe, nowadays, it is better for women to do I'tikaf at their house Masjid because of the following reasons: 1Most women do not put on proper Hijab and this causes lot of Fitna. 2The entrance of women and men always meet somehow, and you always find men or women standing outside standing or talking before entering. 3The noise that happen due to this especially if the woman has kids with her which will distract whoever is in the Masjid. That is based on my personal observation, which even happens in normal days anyway. yet, in such occasions it is greater. Allah (SWT) knows best. Differences with other Madhahib? The Scholars of the Hanafi Madhab have stated that her house is her Masjid, therefore deemed permissible for her to do her Aitekaaf there. We also accept that there are other Scholars who have stipulated that Aitekaaf can only be done in the Masjid and we respect their opinion. http://askimam.org/public/question_detail/13568.html RULES OF RAMADHAAN by Mufti Muhammad Shafi'ee Saheb [ra] Translated by Moulana Muhammad ibn Moulana Haroon Abassoomar I’tikâf 1) I’tikâf means: to remain in the Musjid with the intention of I’tikâf. One may only leave the Musjid to fulfil those needs that cannot be fulfilled inside the Musjid, e.g. to go to the toilet, to make Wudû, to take a wâjib ghusl (obligatory bath) etc.  2) It is “sunnah muakkidah ‘alal kifâyah to observe I’tikâf during the last 10 nights of Ramadân. i.e. if in a town or village no one observes I’tikâf, the sin of abandoning this sunnah will be upon the entire community. And if one person observes I’tikâf, the rest of the community will be absolved. 3) It is not necessary for one to remain quiet throughout the period of I’tikâf.  Rather it is makrûh to do so. One should speak of good things and abstain from arguments and futile talks. 4) There is no specific form of ‘ibâdah (worship) to be observed during I’tikâf. One could occupy oneself with salâh, dhikr (remembrance) of Allâh Ta’ala, reciting the Holy Qurân, studying or teaching the knowledge of Deen or any other form of ‘ibâdah (worship).  5) If Jumu’ah salâh does not take place at that Musjid wherein one is observing I’tikâf, then one may leave that Musjid to attend the Jumu’ah salâh at another Musjid. One should calculate the amount of time in which one could reach that Musjid, perform the sunnah and listen to the khutbah. If one delays a while in that Musjid, no harm will be caused to the I’tikâf. 6) If for no valid reason one leaves the Musjid even for a little while, intentionally or unintentionally, the I’tikâf will be broken and he will have to make qadâ. 7) If one intends to observe I’tikâf during the last 10 nights of Ramadân, he should be in the Musjid from before sunset on the 20th of Ramadân up to the sighting of the moon of ‘Eid. Thereafter the ‘I’tikâf ends. 8) It is not permissible for one to leave the Musjid just to have a bath on a Friday or for the purpose of cooling oneself. A woman may observe I'tikaf in that area of her house which has been designated for salah. She cannot leave that place without a valid excuse. (Shami, vol.2 pg.441 ; Tahtawi, pg.382) Kitaabus sawm - I'tikaaf (15) by Mujlisul Ulama (PE) I'TIKAAF (1) I'tik'af means to stay in the Musjid with the niyyat of I'tikaaf for the sake of Allah Ta'ala. The purpose of such stay in the Musjid is Ibaadat and to gain proximity to Allah Ta'ala.  THE TYPES OF I'TIKAAF There are three types of I'tikaaf.  Waajib, Sunnatul Muakkadah and Nafl  WAAJIB I'TIKAAF An I'tikaaf of Nathr and a Qadhaa I'tikaaf are wajib (compulsory) I'tikaaf. NATHR I'TIKAAF 1. I'tikaaf of Nathr is an I'tikaaf undertaken as a result of a vow made to Allah Ta'ala.  2. The validity of Nathr I'tikaaf requires the verbal expression of the niyyat or intention. It is, therefore, essential to verbally say, for example: 'I am undertaking (or making) I'tikaaf for Allah Ta'ala for three days'., or any other similar statement in which it is declared that I'tikaaf has been undertaken or is presently being undertaken. The expression of an intention should not relate to the future, e.g. "It is my intention to perform I'tikaaf, etc. For the purpose of Nathr I'tikaaf only a niyyat in the mind/heart is not sufficient. 3. Saum (fasting) is a condition for the validity of Nathr I'tikaaf. Nathr I'tikaaf without fasting is not valid even if one vows to observe I'tikaaf without fasting.  4. There are two types of Nathr I'tikaaf. Nathr Muayyan and Nathr Ghair Muayyan. Nathr Muayyan I'tikaaf is an I'tikaaf, the observance of which, one vowed to keep on specific days, e.g. on the 13th, 14th and 15th of Muharram. If one failed to observe the I'tikaaf on the particular days stipulated in the niyyat, the I'tikaaf has to be discharged at another time, i.e. Qadha will have to be made of the I'tikaaf.  Nathr Ghair Muayyan I'tikaaf is an I'tikaaf, the observance of which is not pledged for any specific days. One merely vows to observe I'tikaaf for two days (for example). Such an I'tikaaf may be executed at any time of one's choice. 5. If in the niyyat the number of days is expressed in the plural, e.g. 'I shall observe I'tikaaf of two days (three or four days etc.), and no specific meaning was given to the word 'days', then the word 'day' will mean 24 hours. Thus, I'tikaaf of the days as well as the nights will be obligatory. When expressing the niyyat, if the intention is to observe I'tikaaf only during the day and not during the night, only the days will become Waajib. If it is specified in the niyyat that I'tikaaf of only the nights will be observed, then such I'tikaaf is not obligatory. 6. Similarly, if in the niyyat the term 'nights' was used, e.g. I have made obligatory on me an I'tikaaf of three nights', and by the term 'nights' no particular meaning was intended nor specified, then I'tikaf of both the night and day will be wajib. 7. If the vow was for an I'tikaf of one day only, then it will mean the day commencing from Subah Sadiq until sunset. However, if the intention was a 24 hour period, then 'one day' will mean from one sunset to another sunset, i.e. 24 hours - night and day.  8. If the intention is to observe I'tikaf of only one day (i.e. minus the night), one should enter the Musjid just prior to Subah-Sadiq and leave at any time after sunset.  9. If the intention is to observe I'tikaf for 24 hours or for several days with nights included, one should enter the Musjid before sunset and leave at any time after sunset of the last day of the I'tikaaf. 10. When Nathr (vow) is made to observe I'tikaf for several days (i.e. days including nights - 24 hour period), it will be waajib to execute the days of the I'tikaaf consecutively - one after the other without interruption. However, if at the time of the niyyat it is specified that the I'tikaaf will be interspersed, then it will be permissible to spread the number of days of the Nathr I'tikaaf over a period. It will then not be wajib to observe the I'tikaaf in consecutive order of days.  11. In a Nathr I'tikaaf in which the nights have not been included in the niyyat, it will be permissible to intersperse the days of the I'tikaf. Consecutive order in this case is not wajib. 12. A Nathr Muayyan I'tikaf (in which a specific month or particular days have been specified for the I'tikaaf) may be executed even before the specified period. 13. If it is expressed in the vow that the Nathr I'tikaf will be undertaken in Musjidul Haram, it will be permissible to observe it in any Musjid. 14. Nathr I'tikaaf may be discharged even with the Sawm of Ramadhaan. Thus, if a vow was taken to observe I'tikaaf during Ramadhaan (i.e. other than the I'tikaaf of the last 10 days), then such I'tikaaf will be valid and the fasting of Ramadhaan will suffice for the I'tikaaf. 15. Nathr I'tikaaf will be valid with any type of wajib fasting even if the Saum is Qadha or Kaffarah fasting. Thus, if one is keeping Qadhaa fasts, one may observe a Nathr I'tikaaf on such days. 16. Nathr I'tikaaf will not be valid with Nafl fasting. Thus if one intends Nathr I'tikaaf after having commenced a Nafl Saum, the Nathr I'tikaaf will not be valid. 17. The minimum period for a wajib I'tikaaf is one day, i.e. from Subah Sadiq to sunset. QADHA OF I'TIKAAF 1. Qadha will be made of Nathr and Masnoon I'tikaaf. There is no Qadha for Nafl I'tikaaf. 2. Qadha of Nathr Muayyan I'tikaaf will be made if the I'tikaaf was not observed on its specific days or if it was rendered void while observing it. 3. Masoon I'tikaaf (i.e. the I'tikaaf of the last ten days of Ramadhaan) will be made Qadha if it was rendered void after having commenced it. It is necessary to make Qadha of only the day or days which were rendered void. When making Qadha of the I'tikaaf, Saum (fasting) is obligatory. Qadha of the I'tikaaf will be valid only if fasting is also observed on the day/s when the Qadha is being made. SUNNATUL MUAKKADAH I'TIKAF I'tikaaf of the last ten days of Ramadhaan is the only Masnoon I'tikaaf. This Masnoon I'tikaaf is Sunnatul Muakkadah alal Kifaayah. If a few or even just one person observes this I'tikaf in a particular area/neighbourhood, the duty will be discharged on behalf of the entire community of that locality. On the other hand, if no one observes this I'tikaaf, the whole community will be guilty of neglecting a Sunnatul Muakkadah obligation. Such neglect is sinful.  1. The Mu'takif (the one who observes I'tikaaf will enter the Musjid before sunset of the 20th day of Ramadhaan. 2. The Mu'takif will remain in the Musjid until the sighting of the Eid Hilaal is confirmed. 3. Niyyat (making intention) is a necessary condition for Masnoon I'tikaaf as well. 4. If the Masnoon I'tikaaf is broken or nullified, Qadha of it is obligatory.  THE VENUE FOR I'TIKAF 1. For men. I'tikaaf is valid in only a Musjid in which Athaan and Iqaamah are proclaimed for the five daily Salaat. In other words it has to be a Musjid in which the five daily Salaat are performed with Jamaat. 2. Females can observe I'tikaaf in a place in their homes, set aside for Salat or specially cordoned off for the purpose of I'tikaaf. 3. It is not permissible for women to come to the Musjid to observe I'tikaaf or to perform Salaat or to listen to lectures. 4. The Musjid here refers to the Musjid proper and not to the annexures or adjacent buildings erected for the needs of the Musjid or Musallees. The Musjid proper is that section of the building which was intended by the Waqif to be the Musjid. (Waqif is the person or organization who erected the Musjid and demarcated the Musjid boundaries). 5. Most Musaajid have a section at the back, which in most cases is under the same roof, but is excluded from the Musjid proper. Janazah Salat and sometimes a second Jamaat by latecomers are performed in this section. Since this section of the building is excluded from the Musjid proper, it is not permissible for the Mu'takif to venture unnecessarily into that area. If he does, his I'tikaaf will be rendered void. 6. The Mu'takif should ascertain from the Mutawallis (trustees) the exact boundaries of the Musjid. 7. The Wudhu Khanah, courtyard, store-rooms and any other adjacent buildings are all excluded from the Musjid. 8. It is essential that the Mu'takif remains inside the Musjid or inside the special place set aside at home (for women) throughout the duration of the I'tikaaf. Leaving the place of I'tikaf unnecessarily for even a minute will render the I'tikaf null and void. VALID REASONS FOR LEAVING THE MUSJID AND WHICH WILL NOT BREAK THE I'TIKAF It is permissible to leave the Musjid for the following acts of need:  1. To answer the call of nature - to go to the toilet. 2. To pass wind. 3. To take an obligatory bath 4. To make wudhu  5. Juma'h Salat, if Juma'h Salaat is not performed in the Musjid where the I'tikaaf is being observed. In this case the Mu'takif should leave the Musjid at such a time to enable him to reach the other Musjid in time to perform his Sunnah Salaat. He should leave immediately after having completed the six raka'ts Sunnats after the Fardh Salat. He should not delay for Dua and Dhikr. 6. To proclaim the Athaan, if he is the Muath-thin. This is permissible for even a Mu'takif who is not the permanent Muath-thin. 7. To bring food if there is no one to tend to this need of his.  8. If one is compelled to leave the Musjid either because of danger or forceful eviction, one may immediately proceed to another Musjid to continue with the I'tikaaf. An unnecessary delay in the process of changing Musjids is not permissible and will break the I'tikaaf. When leaving the Musjid for the above mentioned reasons, the Mu'takif must return to the Musjid immediately after having fulfilled the need. An unnecessary delay of even a minute will break the I'tikaf.  THE MUFSIDAT OR THE THINGS WHICH INVALIDATE (BREAK) THE I'TIKAF Only wajib and Masnoon I'tikaaf are rendered invalid. Nafl I'tikaaf is not rendered void by any act. It is merely ended by engaging in an act which is not permitted for the Mu'takif. Unnecessarily leaving the Musjid for even a minute whether intentionally, unintentionally or under compulsion, will invalidate the I'tikaf. All acts and reasons besides the valid reasons (see above) will be regarded as 'unnecesessary' in the context of I'tikaf. Thus, leaving the Musjid due to illness, although permissible, will invalidate the I'tikaf To leave the Musjid for Janazah Salat, visiting the sick or for any other permissible activity besides the VALID REASONS (see below), will render the I'tikaaf null and void. The I'tikaaf will also become void (break - be invalid) if the Mu'takif's fast breaks.  THE MUBAHAAT OR THE THINGS WHICH ARE PERMISSIBLE DURING I'TIKAF During I'tikaf, the following acts are mubah (permissible):  1. To eat and drink.  2. To sleep.  3. Necessary conversation.  4. To change clothes and apply perfume and oil.  5. To cut hair and nails. These should not be allowed to fall in the Masjid.  6. To walk inside the Musjid.  7. To sit anywhere inside the Musjid.  8. To tend to a sick person inside the Musjid.  9. If necessary, to buy and sell goods provided that the goods are not brought into the Musjid nor is payment made inside the Musjid.  10. To teach Deeni lessons.  11. To sew clothing.  12. To study Deeni books.  13. To get married and to perform a Nikah.  14. All such acts which are lawful and allowed in the Musjid are permissible for the Mu'takif.  THE MAKRUHAT OR THE THINGS WHICH ARE DETESTABLE AND NOT PERMISSIBLE FOR THE MU'TAKIF The Makruhat during I'tikaf are as follows: 1. To maintain total silence.  2. To indulge in idle talk.  3. To sleep excessively merely to wile away the time.  4. To unnecessarily pass wind inside the Musjid.  5. To sew garments or engage in any occupation for a fee.  6. To read books and magazines which are not of a Deeni nature.  7. To erect the mu'takaf in a way which inconveniences the Musallees. (Mu'takaf is the area which is enclosed for the sleeping and eating of the one who observes I'tikaf).  8. To engage in any worldly activity unnecessarily.  WHAT TO DO DURING I'TIKAF  The Mu'takif should engage himself in Ibadat to the best of his ability. Nafl SalSt, Tilawat, Durood, Istighfar and permanent Thikr in general should be the Mu'takif's occupations throughout the duration of his I'tikaaf.  When the Mu'takif speaks, he must speak only what is virtue or what is necessary. The Mutakif should not do anything which conflicts with the spirit of I'tikaf. He should guard his heart, mind, ears, eyes and limbs against all evil, thus deriving maximum benefit from his seclusion in the Musjid. The Mu'takif is the guest of Allah. He should therefore, be careful of his behaviour in the House of Allah. MASAAIL (RULES) PERTAINING TO I'TIKAF 1. The same rules which apply to a man observing I'tikaaf in the Musjid, apply to a woman observing I'tikaaf in her place of seclusion at home.  2. When necessity, e.g. Juma' Salaat in another Musjid, compels the Mu'takif to leave his Musjid, it will be permissible for him to enquire about a sick person or generally engage in good conversation without departing from the road. He must not unnecessarily stop on the road.  3. During I'tikaaf it is not permissible to leave the Musjid for even a Sunnat ghusl.  4. It is permissible for the Muath-thin who is in I'tikaf to enter the minaret for the Athaan.  5. Whilst standing inside the Musjid it is permissible for the Mu'takif to protrude his head out of the window.  6. Emission of semen, e.g. in a wet dream, does not invalidate the I'tikaaf  7. A woman's I'tikaaf is proper if she has the consent of her husband.  8. The I'tikaf of a child who understands the meaning of I'tikaaf, is valid. Buloogh (puberty) is not a condition for the validity of I'tikaaf.  9. It is permissible to sleep on a bed in the Mu'takaf (the place cordoned off for sleeping and eating).  10. A person who is not in I'tikaf should not join the Mu'takif for Iftar or eating unless he also makes a niyyat for I'tikaaf. Such an I'tikaaf will be Nafl and its duration can be even for a minute. The person should make niyyat of I'tikaaf, then engage in some thikr and Salat. Thereafter he may do as he pleases, e.g. join the Mu'takif in eating.  11. The Mu'takif should remain at all times with wudhu. If his wudhu breaks, it will be permissible for him to leave the Musjid for the purpose of wudhu, even if it is not yet time for Salaat. After making wudhu, he should perform at least two raka'ts Tahiyyatul-wudhu. Similarly, it will be permissible for him to leave the Musjid to make wudhu at night to enable him to sleep with wudhu.  12. If for some reason the I'tikaaf of Ramadhaan was rendered void (broken), it will not be necessary to leave the Musjid. The remaining days may still be observed and Qadha of the day/s rendered void should be made. http://askimam.org/public/question_detail/29904 IE’TIKAAF RELATED ISSUES The following is a compilation of Fatawa regarding ie’tikaaf from the Fatawa of our Akabereen. The references of the various Fatawa are attached with the Fatawa. Ismail Dawoodjee (19/06/2014) Virtues of Ie’tikaaf Ie’tikaaf (secluding oneself in the masjid to worship Allah) invokes the special mercies and bounties of Allah.  When Moosa (Alayhi Salaam) sat in ie’tikaaf, Allah blessed him with the Towrah. When Rasulullah Salallahu Alayhi Wasallam was in ietikaaf in the cave of Hira, Allah blessed Rasulullah Salallahu Alayhi Wasallam with prophet hood and the Quraan. It was the noble habit of Rasulullah Salallahu Alayhi Wasallam and the sahaba to sit in ie’tikaaf. Our pious predecessors would take great pride and joy in making ie’tikaaf. The act of ie’tikaaf exhibits humbleness and humility as one entraps himself in the house of Allah to ensure the forgiveness of Allah as a mutakif is like a beggar who refuses to leave the doors of the palace unless his need is fulfilled. Alhamdulillah, in the month of Ramadhan, we observe many people taking an interest in performing sunnah ie’tikaaf. This is a great bounty and favour of Allah. FATAWA MAHMOODIYYAH (Maktaba Mahmoodiyyah) Q. Explain the difference between fardh, sunnah and nafil ie’tikaaf. A. There is no such thing as fardh ie’tikaaf. If a person takes an oath to perform ie’tikaaf, then it becomes wajib. The ie’tikaaf of the last ten days of Ramdaan is sunnah and performing ie’tikaaf whenever one wishes to is nafil. (p251) Q. Do the rulings of sunnah e muakadah ie’tikaaf also apply on one performing mustahab (nafil) ie’tikaaf? A. The rulings of sunnah e muakadah do apply in nafil ie’tikaaf. However, in a nafil ie’tikaaf fasting is not a prerequisite. As for sunnah e muakadah ie’tikaaf, it only takes place during the last ten days of Ramadhan and fasting is a prerequisite. Secondly, in nafil ie’tikaaf, if one leaves the masjid without a valid reason his ie’tikaaf period will automatically end and it won’t break. However, the sunnah ie’tikaaf will break. (p252) Q. Can ie’tikaaf be nafil? If a man goes to the masjid with the intention that as long as he is in the masjid he will be in the state of ie’tikaaf. Will he get the reward of nafil ie’tikaaf? Can one perform nafil ie’tikaaf at home as well? A. One will be rewarded for performing ie’tikaaf in the masjid with the intention of being in ie’tikaaf while being in the masjid. However, a male will not get the reward of performing ie’tikaaf at home. (p253) Q. How is it to perform ie’tikaaf during the whole month of Ramadhan? If a person performs ie’tikaaf for the whole month of Ramadhan, will he be rewarded? Ten days have been proven by hadith. Those things that haven’t been proven to have rewards, how is it to do such things and expect to be rewarded? A. Ie’tikaaf during the last ten days of Ramadan is sunnah e muakadah alal kifayah. Ie’tikaaf throughout the whole moth of Ramadhan in search of laylatul Qadar was also the practice of Rasulullah Salallahu Alayhi Wasallam. Even 20 days is an established sunnah of Rasulullah Salallahu Alayhi Wasallam. It is not an innovation. عن عائشة رضى الله عنه ان النبى صلى الله عليه وسلم يعتكف العشر الاواخر من رمضان حتى توفاه الله ثم اعتكف ازواجه من بعده متفق عليه مشكوة ص183 ج1 Aisha Radiyallahu Anha narrates that Rasulullah Salallahu Alayhi Wasallam would perform ie’tikaaf during the last ten days of Ramadhan until Allah Taala took him away, then his wives performed ie’tikaaf after him. عن ابى هريرة رضى الله تعالى عنه قال كان يعرض على النبى صلى الله عليه و سلم القران كل عام مرة فعرض عليه مرتين فى العام الذى قبض و كان يعتكف كل عام عشرا فاعتكف عشرين فى العام الذى قبض مشكوة ص183 ج1 Abu Hurairah Radiyallahu narrates that the Quraan would be presented to Rasulullah Salallahu Alayhi Wasallam once every year. It was presented to him twice the year he passed away and he would perform perform ietikaaf for ten days every year and he performed ie’tikaaf for twenty days the year he passed away. عن ابى سعيد الخدرى رضى الله عنه ان رسول الله صلى الله عليه وسلم اعتكف العشر الاول من رمضان ثم اعتكف العشر الاوسط فى قبة تركية ثم اطلع راسه فقال انى اعتكف العشر الاول التمس هذه اليلة ثم اعتكف العشر الاوسط ثم اتيت فقيل لى انها فى العشر الاواخر متفق عليه (مشكوة شريف) Abu Saeed Khudri Radiallahu Anhu Narrates that Rasulullah Salallahu Alayhi Wasallam would perform ie’tikaaf of the first ten days of Ramadhan, then he would perform ie’ttikaaf of the second ten days in a Turkish tent, then he would take his head out and say “I performed ie’tikaaf of the first ten days loking for this night (night of power), then I performed ie’tikaaf of the second ten nights, then I was told that it is in the last ten nights.” Q. Zaid was performing ie’tikaaf during the last ten days of Ramadhan. All of a sudden after 3 days news came that he has go for hajj, because of which he had to leave. Does he have to make up his ie’tikaaf of the last 10 days? If he has to, then how will he make them up? Can he join the qadah of last year with the ada of this year? A. Most preferably after Ramadhan he should perform ie’tikaaf of the full ten days and fast during the period of ie’tikaaf as well. However, this is not compulsory. If he wishes to, he may only make up the day that he broke his ie’tikaaf, that too will be enough. Making up the qadah of the previous year with the ada of the present year will not suffice. The qada will not be fulfilled. (258) Q. Can a mu’takif teach Quraan or not? If the children learn Quraan from him even out of ie’tikaaf. A. It is permissible to teach children Quraan in ie’tikaaf, however if the children are such that they do not understand the laws of purity, then such children should not be brought into the masjid. (262) Q. Can a mu’takif eat paan that has tobacco in the masjid? A. It is permissible as long as it doesn’t have a strong smell. (263) Q. Zaid is addicted to cigarettes and he can’t do without them. The question is that can he smoke cigarettes outside the masjid or inside the masjid? No one else in our community is prepared to sit for ie’tikaaf apart from Zaid. In such a situation should he be allowed to sit for ietikaf or should the ie’tikaaf be left out? Please also mention what things fall under human needs. Please explain in detail. A. The virtues of ie’tikaaf are numerous and so are its benefits.  A lot of importance should be given to ie’tikaaf. When one goes out to answer the call of nature, then the need of smoking etc. may also be fulfilled after which the mouth should be thoroughly cleansed by doing wudu and miswak. Do not go into the masjid with foul smells of the mouth. (264) Q. A mu’takif has diarrhoea due to which he has to go home 15/20 times to relieve himself. What is the ruling? A. The above will not invalidate the ie’tikaaf. (266) Q. If a mu’takif goes into the house after answering the call of nature and speaks to his wife and children, picks up a book to bring back to the masjid, picks up bills, reads letters, speaks to visitors, takes a bath or washes his clothes or replies to letters. Can one do such actions in the state of ie’tikaaf? A. After relieving one’s self, one shouldn’t specifically attend to the above duties. Whilst one is leaving the house, one could greet his family members and visitors on his way out. One could bring the rest of the mentioned things into the masjid and read the letters in the masjid and reply to them. (267) Q. A mu’takifs house is a few steps away from the masjid. Can he do sehri, iftar and answer the call of nature at home? A. In all conditions one will answer the call of nature outside the masjid. And so will be the faradh ghusal. sehri and iftar is permitted in the masjid, hence it won’t be permissible for one to leave the masjid. If no one can bring food for the mu’takif, then he will be permitted to go and collect the food from home. If one is habituated with answering the call of nature at home, then he may do so. (268) Q. During ie’tikaaf whilst one is awake or sleeping ones wudu keeps breaking. Will it be necessary to always keep on making wudu? How is it to read tafseer and fiqhi books without wudu? A. It is preferable to stay in the state of wudu, it is not  wajib to be always in the state of wudu. It is also preferable to read books of tafseer and fiqh with wudu. (268) Q. Should the ie’tikaaf of a woman in the house be nafil or sunnah? A. She can do nafil or sunnah ie’tikaaf. (270) Q. If no one in the community sat for ie’tikaaf. Will only the mature males be sinfull or mature males, females and children will also be sinful. A. Immature children aren’t answerable. A woman cannot perform ie’tikaaf in the masjid, she should ascertain a portion in her house for ie’tikaaf. If no one performs ietikaa, then everyone that is mature will be answerable for leaving out the sunnah of ie’tikaaf. (271) Q. If an immature child sits for ie’tikaaf what is  the ruling? A. He will also be rewarded for the ie’tikaaf. (271) Q. If a mu’takif kisses his wife’s foreheadout of love without lust, will this invalidate the ie’tikaaf? A. It is not advisable to do such things during ie’tikaaf, however nor is the ietkaaf or the fast nullified and nor is it necessary for him to make up the ie’tikaaf. (273) Q.1. Can a mu’takif go out of the boundaries of the masjid to give the athaan? 2. Even though he can make wudu from the masjid with a utensil, can a mu’takif go out of the masjid to make wudu just so that he doesn’t make the masjid dirty? A. 1. If a mu’takif climbs the minaret of the masjid to give athaan and the door of the minaret is outside the masjid, this will not invalidate the ie’tikaaf (badaye, raddul muhtar, bahar and fath). However, I haven’t come across the ruling of giving athaan outside the masjid, but in sakbul anhur it is stated that one could leave the masjid to give the athaan and there is no mention of the minaret. (280) Q. A mu’takif was in ie’tikaaf, unexpectedly there was a janazah. The community requested the mu’takif (trying to seek blessing from his ie’tikaaf) to perform the janazah salah. The reason being that none of them would manage to perform the janazah salah correctly. According to shariah can the mu’takif perform the janazah salah or not? A. If a mu’takif leaves the masjid for janazah salah, his ie’tikaaf will break. (286) لو خرج لجنازة يفسد اعتكافه و كذا لصلاتها و لو تعينت عليه (هندية ج1 ص211) Q. If the courtyard of the masjid is not regarded as part of the masjid can a mu’takif come out of the masjid and perform taraweeh salah there? A. If salah with jamaah doesn’t take place in the covered area, then ie’tikaaf won’t be valid there. The reason being that the mu’takif will have to leave the masjid for jamaah. Ie’tikaaf should only be done in a masjid that has salah with jamaah. So that the mu’takif won’t have the need of leaving the masjid for jamaah. (289) Q. Is ie’tikaaf in a village which doesn’t have the conditions of jummah sunnah e mukadah alal kifaya or not? If it is muakadah, then does the mu’takif have to go for jummah salah to an area where jummah takes place or not? Will the muakadah ie’tikaaf break if he goes? A. It is not  necessary to perform ie’tikaaf in a city and nor are the conditions of jummah necessary for ie’tikaaf. It is masnoon alal kifayah in any place, however, the masjid should be such that jamaah takes place in it. Jummah is not  faradh on people living in villages nor is it sunnah e mukadah. Hence, it won’t be permissible for him to go to a city for jummah. If he leaves for jummah, his ie’tikaaf will be invalid. (292) Q. There are certain situations in which the mu’takif has to leave the masjid. In such situations how will the sunnah muakadah ie’tikaaf be fulfilled? If a mu’takif passes away, gets mad, gets arrested, the masjid caught fire or there was some sort of turmoil due to which the mu’takif had to run for his life. Or the mu’takif got sick, had to go to court or either his wife or children passed away. A. If in every masjid and locality ie’tikaaf takes place and if one was effected by such unforeseen circumstances, then the rest of the ie’tikaafs will suffice and sunnah alal kifayah will be fulfilled. If a masjid catches fire or some sort of difficulty arises and a mu’takif comes out of that masjid and immediately goes into another masjid, then his ie’tikaaf won’t break. (293) Q. Who can sit in ie’tikaaf from amongst the following: 1.Slave 2.leper 3. Blind 4.Ignorant 5.hermaphrfrodite 6.Transexual 7.One that doesn’t pray salah 8.One that is not fasting 9.Deaf 10.Semi-insane 11.Poor 12.Asetic 13. Debtor 14.Open sinner 15.Pregnant woman when she is close to delivery A. (The simple principle for the above is that) If a person’s body releases some kind of fluid or smell or people dislike something about him. He shouldn’t come to the masjid nor should he sit in ie’tikaaf (hence, if this applies to any of the above then they shouldn’t perform ietikaaf). (295) Q.A mu’takif needs to take fardh ghusal and there is not any water in the masjid. What should he do? Should he make tayamum then go out and make ghusal? A. He should make tayamum, then go out and make ghusal. (298) Q. A mu’takif left his shoes outside the masjid. After a while he realised that they could get stolen. Can he go and pick them up? A. If they are close to the boundary of the masjid then he may do so. (302) Q. A mu’takif keeps on talking about his business with people in the masjid, although he adheres to all the other laws of ie’tikaaf. A. His ie’tikaaf is valid although he will be deprived of the spiritual benefits of ie’tikaaf. (303) Q. A mu’takif phones from the masjid, the whole time he keeps informed of his business, wife and children. What is  the ruling? A. There’s nothing wrong in keeping informed according to necessity. (303) Q. If a mu’takif mistakenly leaves the masjid what will the ruling be? A. His ie’tikaaf will be nullified. (305) Q. Can a mu’takif performing ie’tikaaf in his local masjid go to the Jamee masjid of that locality for jumah salah? A. It is permissible for him to go (if no jummah takes place in that masjid).)306) Q. If a mu’takifs one leg is in the masjid and the other outside the masjid will his ie’tikaaf break? A. No it won’t (322).قوله الخروج الخ المراد بالخروج انفصال قدميه   Q. Can a mu’takif light candles and lamps in the masjid? A. If the candles do not emit awful smells, then it will be permissible. (322) Q. If hot water is far away and only cold water is available. Can one go to collect hot water? A. If by making wudu with cold water one would have to endure extreme difficulty or would get sick, then one could go and get hot water. (323) Q. Can a mu’takif make tayamum on the mat of the masjid (straw mat) or wall or not? A. If the mat (straw) has dust, then tayamum will be permissible. However, some books of fiqh mention that it is makroo to make tayamum on the walls of the masjid. (323) Q. Can a person sit for ie’tikaaf on the 20th after maghrib athaan? A. One ought to sit for ie’tikaaf just before sunset because as soon as the sun sets at the end of the month the month ends. Hence, if one sat for ie’tikaaf on the 20th after sunset, the amount of time that he delays will have an effect on the 10 days and it is sunnah to perform ie’tikaaf for full ten days. (324) Q. Is it permissible for one to perform ie’tikaaf in a masjid that is not waqf? How is the condition of ie’tikaaf only being in a masjid that is mentioned in behishti zewar? A. A masjid can only be a masjid in shariah if it is waqf. If the masjid is not waqf it can’t be a masjid. Although performing jumah and five times salah in it will be valid. However, a masjid that is waqf has virtues and ie’tikaaf should be done in a masjid that is waqf. (328) Q. If a person of one locality performs ie’tikaaf in another locality during the last ten days of Ramadhan, will his ie’tikaaf surfice for the rest of the people of his locality? Or does a person have to perform ie’tikaaf in the masjid of the locality? A. The masjid in which a mu’takif does his ie’tikaaf the obligation of ie’tikaaf will only be fulfilled for that masjid. The people of the locality should personally try and perform ie’tikaaf in their masjid instead of depriving themselves from the blessings of ie’tikaaf by calling someone else from another locality. (329) Q. Can a mu’takif put a bed in the masjid or not? Can he sleep on a bed or not? Can women put beds when they perform ie’tikaaf in their houses? Can she move around in the rest of the house without any need? A. A mu’takif could put a bed for ie’tikaaf on his spot and sleep on it. However, in today’s times putting beds in masjids is regarded to be disrespectful, hence precaution should be taken. This objection (of putting a bed in the place of ie’tikaaf) is not faced by women, hence permissible. If a woman leaves her ie’tikaaf area without any valid reason, then her ie’tikaaf will break. و للمراة الاعتكاف فى مسجد بيتها و هو محل (333)لصلوة فيه و لا تخرج منه اذا اعتكفت فلو خرجت بغير عذر يفسد واجبه و ينتهى نفله كذا فى مراقى الفلاح و الطحطاوى Q. Can a woman performing ie’tikaaf in her house cook food? If she has permission to go for Azaan and wudu then this is against the text of كافى which is: و يخرج لغائط او بول او جمعة شامى A. If there is not anyone else to cook the food then she can cook in the area designated for ie’tikaaf. All the laws of a masjid do not apply to the masjid of the house (area designated for ie’tikaaf). (335) Q. What is the ruling regarding a person that performs ie’tikaaf in a different locality for money? If ie’tikaaf is done in such a manner will the sunnah be fulfilled on behalf of the people of the locality or not? If the sunnah is not fulfilled, then will his ie’tikaaf be valid? Will he get rewarded for it? A. Making ie’tikaaf a business is not permissible. Taking money in lieu of performing ie’tikaaf is like selling it, which is impermissible. Such an ie’tikaaf is void of reward and nor has the sunnah ie’tikaaf been fulfilled on behalf of the people of the locality. (336) Ahsanul Fatawa (H.M.Saeed) Q. Performing ie’tikaaf during the last 10 days of Ramadhan is sunnah e muakadah alal kifayah. What is the meaning of alal kifayah? If ie’tikaaf is performed in only one masjid will it suffice the whole town or will it only be counted for that locality? Is it necessary that every locality should perform ietifaak? A. We couldn’t locate any specific reference on the subject. However, Shami has mentioned the sunniyah of ie’tikaaf to be similar to that of the performance of taraweeh. Three opinions have been narrated in the chapter of taraweeh of which preference has been given to the opinion that at least one masjid in every locality should perform taraweeh in order to fulfil the sunnah e kifayah. From this we deduce that ie’tikaaf also has the same ruling. (509) (أي سنة كفاية) نظيرها إقامة التراويح بالجماعة فإذا قام بها البعض سقط الطلب عن الباقين فلم يأثموا بالمواظبة على الترك لا عذر ولو كان سنة عين لأثموا بترك السنة المؤكدة إثما دون إثم ترك الواجب (2-442) أفاد أن أصل التراويح سنة عين فلو تركها واحد كره بخلاف صلاتها بالجماعة فإنها سنة كفاية فلو تركها الكل أساؤوا أما لو تخلف عنها رجل من أفراد الناس وصلى في بيته فقد ترك الفضيلة وإن صلى أحد في البيت بالجماعة لم ينالوا فضل جماعة المسجد وهكذا في المكتوبات كما في المنية وهل المراد أنها سنة كفاية لأهل كل مسجد من البلدة أو مسجد واحد منها أو من المحلة ظاهر كلام الشارح الأول واستظهر ط الثاني ويظهر لي الثالث لقول المنية حتى لو ترك أهل محلة كلهم الجماعة فقد تركوا السنة وأساؤوا ا(2-45) Q. Can a mu’takif leave the masjid for in the state of ie’tikaaf to make wudu for fardh, nafil or recitation of the Quraan? A. If the masjid has a place in which water can flow out of the masjid, then it won’t be permissible to leave the masjid. Otherwise it will be. If wudu is done for fardh, nafil, zikar or recitation of the Quraan, then the same ruling applies. (510) لااطلاق الطهور في عبالراتهم على انه صرح بجواز الخروج لوضوء النفل فى اشعة اللمعات عن الامداد...الخ Q. If a mu’takif left the masjid to answer the call of nature and the toilet is occupied. Should he wait outside the toilet or should he go back to the masjid and then come back after a while? Sometimes a person has to come back and forth a number of times. A. In such situations it is permissible for one to wait outside the toilet. (511) Q. Can a mu’takif walk around in the masjid? A. He can if there is a need to. (511) Q. If a woman experiences menses during ie’tikaaf, then will she have to make up the days she had menses or not? A. She will only have to make up the first day that she experienced menses. (512) Kifayatul Mufti (Darul ishaat)  Q. Should a mu’takif make zikar extensively or should he recite the Quraan extensively? A. Recitation of the Quraan, salah and the zikar are all very good acts. (244) و يلازم التلاوة و الحديث و العلم و التدريس و سير النبى صلى الله عليه و سلم (1-212) Q. If a mu’takif has the need to do fardh ghusal, when he goes to make fardh ghusal, can he quickly wash he’s soiled clothes and can he bring water back with him on his way to the masjid? If he does these things will his ie’tikaaf break or still be valid? A. If the ie’tikaaf is wajib i.e. (if one takes an oath to make ie’tikaaf) one will only be allowed to go out of the masjid for a period in which he can perform ghusal. It won’t be permissible for him to spend time washing his clothes or fill water. If he does so, then he will have to make up his ie’tikaaf again. However, if it is ie’tikaaf e nafil or sunnah i.e. (last ten days of ramadhan) then, it will be permissible to wash his clothes and fill up water as long as he left the masjid to make ghusal. (246) و يرجع الى المسجد كما فرغ من الوضؤ و لو مكث فى بيته ساعة فسد اعتكاف عند ابى حنيفة (1-212) و ليس كالمكث بعدها ما لو خرج لها ثم ذهب لعيادة المريض او الصلاة جنازة من غير ان يكون خرج لذا قصدا فانه جائز (2-445) Imdadul Fatawa (Maktaba Darul Uloom Karachi) Q. It is written in various books of fiqh and in bahishti gohar that silence during ie’tikaaf is makroo e tahreemi (severely disliked). Hence, how much of silence is makroo e tahreemi? It is my habit that after esha when I go to sleep I carry out the pass anfaas zikar. Which I learnt from hazrat. So will this also be counted as silence? Will reading deeni books or bayan books also be regarded as silence? Can a mu’takif talk if he has to? If one remains completely silent and uses signs or wrights down what he needs, won’t this be a difficulty upon him? A. فى الدر المختار و يكره تحريما صمت ان اعتقده قربة و الا لا لحديث من صمت نجا و يجب اى الصمت كما فى غرر الاذكار عن شر و تكلم الا بخير From the above maxim it is clearly understood that the silence you are practicing is not makroo but instead it is good. However, if one regards silence to be an act of worship, then it will be makroo (disliked). (184) Q. 1.If person suffers from weakness and can’t sit in ie’tikaaf for the entire 10 days and decides to sit only on the 3 or 5 or a few days between 21-30. Then, will he receive the rewards of sunnah ie’tikaaf? 2. During the last 10 days of sunnah ie’tikaaf, can a mu’takif take a bath for jummah or to cool one’s self? If he leaves for the mentioned reasons, then will he’s ie’tikaaf break or facilitate or is it permissible while not invalidating? What is regarded as coming out of the masjid? Is it the boundary of the masjid or is it that area that has been ascertained for salah? If the bathroom is within the main door, then will bathing in it or bathing outside be equal? A. 1.Sunnah ie’tikaaf is conditional on 10 days, if the condition is not  found, that which it is conditioned upon won’t be found. And 10 days is the sunnah. A part of the sunnah in the condition of infirad (single practice) doesn’t constitute a part of the sunnah in the state of ijtimaa with the rest of the parts and nor has it been established. 2. It will invalidate the day the ie’tikaaf started however for the rest of the day’s it will be an apprehension and a facilitator. However, for oaths the total will be invalid and the masjid will be regarded to be the area in which salah is performed and not the whole boundary. (185) Imdadul Ahkaam (Maktaba Darul Uloom Karachi) Q. An Alim that keeps on travelling has settled down in our area since the past 2 years. He mentioned in his lecture “the sitting of people in ie’tikaaf during the month of Ramadhan is a very good thing. If that is not possible for everyone, then at least one person should sit, even then it will suffice on behalf of the rest of the people. People think that why doesn’t he sit himself. I would love to sit but I can’t due to a few factors: 1.There is not any one to stay in my house 2.Nor do I have any relatives or family 3.In front of my house there’s an empty field due to which my wife and children are always scared and feel uneasy that is why I can’t sit for ie’tikaaf”. I also feel that the reasons the molana has given are valid and I also know that stones fall on his house at night. Are the reasons he has given valid according to shariah? A. The above mentioned excuses are valid. In such situations it is not advisable for him to sit in ie’tikaaf. (143) Q. In the state of ie’tikaaf after eating sehri a mu’takif went out to gargle his mouth. At the particular time there was water in the masjid as well. He didn’t remember that there was water in the masjid nor did he remember that he was in ie’tikaaf. As soon as he gargled he immediately returned to his place in the masjid. In this condition is his ie’tikaaf valid or not? After eating sehri is gargling a natural need or not. If his ie’tikaaf broke does he have to make it up or not? A. It is a shari need to gargle ones mouth after sehri.لما فيه من صيانة الصوم عن بقايا الطعام فى الفم. For this reason it is permissible for him to leave the masjid as long as there is no water in the masjid or it is not possible for one to gargle from the masjid. If there is water in the masjid and it is possible for him to gargle from the masjid, then if he leaves his nafil/sunnah ie’tikaaf it will end and ie’tikaaf e wajib (ie’tikaaf due to an oath) will be nullified. It is mentioned in maraqiyul falah فان خرج ساعة بلاعزر معتبر (فى عدم الفساد) فسد الواجب و انتهى به غيره اى غير الواجب و هو النفل اذ ليس له حد اه . Hence, leaving the masjid to gargle will be a valid excuse and the presence of water in the masjid invalidates this excuse if the mu’takif knows that there is water in the masjid. If the mu’takif is unaware of water being present in the masjid, then his coming out of the masjid doesn’t invalidate the ie’tikaaf if it is ie’tikaaf e nafil or sunnah. (144) Q. A mu’takif chooses a spot in the masjid, is he only supposed to stay in his spot or can he sleep, eat, recite the Quraan and perform salah in any other area of the masjid without any genuine need? A. It is not necessary to stay in ones ie’tikaaf spot. It is better to stay there for nafil acts of worship and zikar. Apart from that one can go to any other area of the masjid at any given time. (145) Q. Can a mu’takif shave and trim his hair whilst in ie’tikaaf? A. It will be permissible as long as the barber is outside the masjid. (146) Q. A mu’takifs nature is such that he doesn’t want to ask someone else to bring water for him. Hence, is it better for one to leave the masjid and bring water or tell others to bring water? A. If he can tell a second person to bring water for him without inconveniencing him, then he should send that person. However, if the second person will be inconvenienced, then he should go and get it himself. (146) Q. The masjid in which Zaid is performing ie’tikaaf has a Jamee masjid close by (and no jummah takes place in the masjid in which he sits for ie’tikaaf). And another Jamee masjid is just a bit further than the first one. Zaid has a habit from the very beginning of going to the Jamee masjid that is a bit further away. Can Zaid go to the masjid that is slightly further away? A. I haven’t come across any clear maxim pertaining the issue however, Alamghiriyah has the following: اى للخلاء الى البعيد فان مضى بطل اعتكافه كذا فى السراج الوهاج. From this we understand that the maslah has a difference of opinions. The most precautious view would be that he should pray in the masjid that is near him. (148) Q. Can Zaid stay over after jummah to listen to a lecture? A. It will be makroo (disliked) for him to stay over. It would be best for him to leave right after he performs his sunnah prayers after jummah salah. (148) Q. Is it permissible for one to clean the masjid and give athaan whilst in ie’tikaaf? A. The rulings for a mu’takif in giving athaan and takbeer is just like a person that is not in ie’tikaaf. However, he shouldn’t do anything that would cause him to leave the masjid (meaning that he could clean the masjid as long it doesn’t cause him to leave the masjid). (150) Q. A person that has the habbit of exercising, can he exercise in the masjid whilst in ie’tikaaf? A. Exercising in the masjid is disrespectful and coming out of the masjid in the state of ie’tikaaf is impermissible. Therefore, one shouldn’t exercise in the state of ie’tikaaf. However, if one feels uneasy then, he may exercise in seclusion. (150) Fatawa Raheemiyah (Darul Ishaat) Q. During the last 10 days of Ramadha ie’tikaaf is sunnah e muakadah alal kifaya. If one breaks it due to an excuse or if one mistakenly breaks it, then will qada be necessary or not? A. In the above mentioned situation the day the ie’tikaaf broke one will have to makeup that day only with a qadah fast. However, it would be preferable that one should take precaution and stay away from differences of opinions (amongst ulama) and should makeup up 10 days with fasts after Ramadhan. (275) فيقضى اليوم الذى افسده لاستفلال كل يوم بنفسه شامى (2-180) Q.  A mu’takif is already in the state of wudu and has already performed acts of ibadah in this state. He wants to perform wudu again. Can he leave the masjid for this? A. If a mu’takif is in the state of wudu, then he won’t be allowed to leave the masjid to make a fresh wudu. (277) Q. A person in ie’tikaaf is not in the state of wudu and wishes to sleep in the state of wudu. Zaid says that a person can’t leave the masjid for masnoon or mustahab ghusal, then he may certainly not leave the masjid to make wudu for the sake of sleeping in the state of wudu. A. When one doesn’t have wudu and he wishes to sleep in the state of wudu. And it is advised that a mu’takif ought to have wudu most of the time and also sleeping in the state of wudu is encouraged, then he may do so. After making wudu one should at least perform two rakats of tahiyatul wudu, then sleep. Analogising it with the ghusal of jumah and ghusle mustahab is incorrect as jumah salah is valid even without ghusal. (277) Q. The Imam of the masjid is in ie’tikaaf. Can the Imam of taraweeh who is not  in the state of ie’tikaaf join him in iftaar? A. It is preferable for the hafiz (Imam of taraweeh) to break his fast outside the masjid in his room. If he makes the intention of nafil ie’tikaaf, then he may break his fast with the mu’takif. When entering the masjid with the dua:  اللهم افتح لى ابواب رحمتك (oh Allah open your doors of mercy form me)  One should also say نويت الاعتكاف ما دمت فى المسجد (I make the intention of ie’tikaaf as long as I am in the masjid). (278)  It is mentioned in Alamghiri: و يكره النوم و الاكل فيه لغير المعتكف و اذا اراد ان يفعل ذالك ينبغى ان ينوى الاعتكاف فيدخل فيه و يذكر الله تعالى بقدر ما نوى او يصلى ثم يفعل ما شاء. كذا فى السراجية (6-215) Q. During the last 10 days of Ramadhan people perform ie’tikaaf and they erect tents (small rooms) on their sleeping spots. These sheets belong to the masjid. Every tent has a light bulb inside. What is the ruling concerning using the masjids property and concerning those people in ie’tikaaf who spend the day sleeping in the masjid and the nights conversing with each other? A. It is preferable to erect tents for the people in ie’tikaaf and there is nothing wrong in using the sheets of the masjid as long as it was given to the masjid for that purpose. If the sheets were bought from the money of the masjid, then it won’t be permissible to use them. People should use their own sheets. Using the electricity of the masjid is permissible as long as long as it is during the hours it is normally used, it shouldn’t be used after the set usage time. Therefore, if electricity is used in access then, the mu’takifeen should contribute towards the electricity so that the masjid may have no claims against them. A mu’takif can speak if necessary. It is inappropriate to speak about unnecessary worldly things in the masjid even if it is not  something that has to do with sin. It is mentioned in a hadith that when a person talks about worldly things in the masjid the the angels say اسكت يا ولى الله (be silent oh friend of Allah) if he doesn’t stay quiet and he keeps speaking, then the angels say اسكت يا بغيض الله (be silent oh whom Allah hates) if he carries on talking worldly talks then he says اسكت لعنة الله عليك (be silent may Allahs curse be on you). The people in ie’tikaaf are there to worship Allah and earn Allahs pleasure and to earn rewards.  By engaging in worldly talks, there are attaining only the curses of the angels rather than rewards. It is therefore best for the mu’takifeen not to gather together. They should rather stay in their tents and individually engage in tilawat, dua, nafwafil, zikar, durood and sleep as is necessary. Those worldly acts that aren’t suitable outside the masjid for non-mu’takifeen how can they be permissible for a mu’takif in the masjid. Hence, it is mentioned in Majlisul-Abrar: و يلازم قرأة القران و الحديث و علم الدين و سير النبى صلى الله عليه و سلم و قصص الانبياء و حكايات الصالحين و كتابة امور الدين و اما التكلم بما ليس بخير فانه مكروه لغير المعتكف فما ظنك للمعتكف فى المسجد. People in ie’tikaaf should recite the Quraan, the ahadeeth,books of deeni knowledge, the biography of Rasulullah (Salallahu Alayhi Wasallam) and the stories of the Ambiyaa (Alayhimusallam). And futile talks are makrooh for people not in ie’tikaaf, how much more will it be for people in ie’tikaaf in the masjid? (279) Q. What do the Ulama of deen and the Muftis have to say about concealing one’s self in the corner of the masjid in ie’tikaaf during the last ten days of Ranadhan? Is it an act of sunnah or bidah to conceal one’s self with a cloth? Please reply with references. A. It is mustahab for a mu’takif to erect a tent for himself in the corner of the masjid, using a sheet or something else. It serves the purpose of allowing him privacy together with other benefits. It is not an act of bidah as it has been established that Rasulullah Salalllahu Alayhi Wasallam erected a tent using straw mats. However, the mu’takifeen should bear in mind that they do not occupy more space than necessary and that they do not cause any harm to the people performing salah. They shouldn’t make an obstacle for the rows (saffs). It is mentioned in Mirqaat عن عائشة رضى الله عنها قالت كان رسول الله صلى الله عليه و سلم اذا اراد ان يعتكف صلى الفجر ثم دخل فى معتكفه رواه ابو داود و ابن ماجة (قوله صلى الفجر ثم دخل فى معتكفه بصيغة المفعول اى مكان اعتكافه الى قوله وتاولوا الحديث بانه صلى الله عليه وسلم دخل فى المعتكف و انقطع و تخلى بنفسه فانه كان فى المسجد يتخلى عن الناس فى موضع يستتر به عن اعيان الناس كما ورد انه اتخذ فى المسجد حجرة من حصير (4-329). It is mentioned in Mazahir e haq: When he (Salallahu Alayhi Wasallam) would complete his morning salah, he would go in to his enclosure made of straw so that he could seclude himself from the rest of the people. It is mentioned in Majlis e Abrar:و اصل ما فى الصحيحين انه عليه السلام اعتكف العشر الاول من رمضان ثم اعتكف العشر الاوسط فى قبة تركية ثم اطلع رأسه . Rasulullah Salalahu alayhi Wasallam sat for ie’tikaaf in the first ten days of Ramadhan. Then, he sat for ie’tikaaf in the second ten days of Ramadhan in a Turkish tent. Then he took his head out of the tent and said… From this we understand that making a tent from cloth was the sunnah of Rasulullah Salallahu Alayhi Wasallam. Therefore, one cannot deem it as a bidah. (280) Q. Can a mu’takif sleep on a bed in the masjid? A. A person in ie’tikaaf may sleep on a bed in the masjid.كما فى سفر السعادة و ابن ماجة ان رسول الله صلى الله عليه وسلم كان اذا اعتكف طرح له فراشه او يوضع له سريره وراء اسطونة التوبة (6-18) Q. Must a mu’takif perform two rakahs tahiyatul wudu and tahiyatus salah after every wudu? A. He should pray tahiyatul wudu, tahiyatul masjid will suffice once a day.و تستحب التحية لداخله فان كان ممن يتكرر دخوله كفته ركعتان كل يوم (الاشباه) و فى الحموى و فى السراج الوهاج فان قيل هل تسن تحية المسجد كلما دخله ام لا قيل فيه خلاف قال بعضهم نعم لانه معتبر بتحية الانسان فانه يحيه كما لقيه و قال بعضهم مرة واحدة وهذا اذا كان نائيا (اى بعيد) ام اذا كان جار المسجد لا يصليها كما لايحسن لاهل مكة طواف القدوم (الاشباه-559) (282) Q. There’s an area that doesn’t have a masjid, but theres a house in which five times salah takes place. Will the ie’tikaaf be valid in this place and will this ie’tikaaf be regarded as sunnah e muakadah ie’tikaaf? In the event that the ie’tikaaf is not performed will the whole locality be sinful? Or what other option is there? A. Since there is no masjid in the area, then ie’tikaaf should take place at the place where five times salah with jamah is performed. It is hoped that the reward of sunnah e muakadah will be attained. If the ie’tikaaf is not done, then the sin will remain. Therefore, an effort should be made to observe the ie’tikaaf, because acceptance lies in the hands of Allah.و قالو لما سقط عن المراة فى صلوتها المسجد الجامع كذالك سقط فى اعتكافها المسجد الجامع (رسائل الاركان 229) (282) Note: Although one will get the reward of jamah by performing salah in a place other than the masjid, the reward of performing salah with jamah in a masjid will not be attained. For this reason effort should be made to build a masjid. (282) Q. Although we had a masjid in the area, it has been demolished and salah now takes place in a madrassah. Can ie’tikaaf be observed there? By observing ie’tikaaf will sunnah e muakadah ie’tikaaf take place? A. If it is not possible to observe ie’tikaaf in the demolished masjid and there is another masjid in the area, then ie’tikaaf should be done there. Ie’tikaaf in the madrassah will not be valid. If there is not any other masjid in the area then the ie’tikaaf will valid inshallah. (283) Q. Working people here in England seldom sit in ie’tikaaf.  Most of those that sit are those that don’t work in factories, but they receive a weekly allowance. They need to present themselves at the government office and sign for the allowance. If they do not present themselves at the office, then they do not receive their allowance. Can one leave the masjid to sign the allowance form or not? A. If they are unable to support themselves without the allowance then they may leave the masjid and as soon as they sign the forms they should return to the masjid. Thereafter, they should repeat a day of ie’tikaaf out of precaution. If ones sustainability does not rely on the allowance, then it won’t be permissible for one to leave. If he leaves, his ie’tikaaf will break and he will be sinful of nullifying the ie’tikaaf. (283) Q. The people sitting in ie’tikaaf erect tents in the centre rows due to which people can’t stand there and they have to stand behind that row. What is the ruling pertaining obstructing people in such a manner? A. If the space occupied by the Ie’tikaaf tents is needed at the time of salah, then opening the tents will be necessary. If they do not open the tents then they will be sinful. (287) Fatawa Mufti Mahmood (Ishtiyaq A Mushtaq Press) Q. I took a vow to sit for ie’tikaaf during the last ten days of Ramadhan. I didn’t manage to sit in ie’tikaaf but intend to do so after consulting the Ulama during a good season. Some of the Ulama are of the opinion that I can only sit in Ramadhan. For me the most appropriate would be to sit during a good season (weather). Please give me your opinion. A. You had taken an oath to sit during Ramadhan for ie’tikaaf and you didn’t. Now you may sit for ie’tikaaf during any month or season that you like in the state of fasting. Fasting will be necessary and making up the Qadha of the vow will also be necessary.كما فى الدر المختار و شرط الصوم  صحة الاول اتفاقا فقط على المذهب و ايضا قال فيه و ان لم يعتكف رمضان المعين قضى شهرا غيره بصوم مقصود الخ (2-142) (521)  Fatawa Haqaniyyah (J.D.U.Haqaniyyah) Q. If a mu’takif mistakenly breaks his fast, will his ie’tikaaf be valid or not? A. Fasting during masnoon and wajib ie’tikaaf is a condition, hence if ones fast breaks due to some reason the ie’tikaaf will get invalidated as well. However, if he remains seated in ie’tikaaf, then it will be invalid. لما قال العلامة الحصكفى و شرط الصوم لصحة الاول اتفاقا على المذهب قال العلامة ابن عابدين قلت و مقتضى ذالك ان الصوم شرط ايضا فى الاعتكاف المسنون لانه مقدر بالعشر الاخير حتى لو اعتكفه بلاصوم لمرض او سفر ينبغى ان لايصح عنه بل يكون نفلا (2-442) (196) Q. If a mu’takif dies whilst in ie’tikaaf, then will someone else have to take his place to complete his ie’tikaaf? A. Performing ie’tikaaf during the last ten days of Ramadhan is sunnah. Ie’tikaaf for just a few days will not fulfil the sunnah. If a mu’takif dies in the state of ie’tikaaf his ie’tikaaf is incomplete. If there is not  any other person in ie’tikaaf apart from him then all the rest of the locality will be answerable. (198) قال العلامة ابن عابدين (قوله اى سنة كفاية) نظيرها اقامة التراويح بالجماعة فاذا قام بها البعض سقط الطلب عن الباقين فلم ياثموا بالمواظبة على الترك بلاعذر و لو كان سنة عين لاثموا بترك السنة الموكدة اثما ترك الواجب(2-442) Q. Can a mu’takif lead janazah salah? Will his ie’tikaaf be effected if he leads? A. Leaving the masjid during wajid or sunnah ie’tikaaf without a shari need invalidates the ie’tikaaf. However, if one makes a condition that he will leave, then in such a situation leading or praying janazah salah will not invalidate the ie’tikaaf. However, leaving the masjid without putting the condition at the beginning of the month will invalidate the ie’tikaaf. The rulings of nafil ie’tikaaf are more relaxed, hence one in nafil ie’tikaaf can do so even without putting a condition and his ie’tikaaf won’t be nullified. (199) لمل قال العلامة عالم ابن العلاء ولا يخرج لاكله و شربه ولا لعيادة المريض ولا لصلوة جنازة ...ولوشرط وقت النذر والالتزام ان يخرج الى عيادة المريض و صلوة الجنازة و حضور مجلس العلم يجوز له ذالك...و اما فى الاعتكاف النفل فلاباس بان يخرج بعذر و بغير عذر(التاترخانية ) Q. A masjid in which salah doesn’t take place constantly with jamah or doesn’t have jamah at all. In such a case what is the ruling if a mu’takif goes to another masjid for jamah? A. It is necessary for men to sit for ie’tikaaf in masjids that have jamah. However, for some reason if jamah doesn’t take place in the masjid, then it will be permissible for a mu’takif to go to another masjid to perform salah with jamah. However, if he doesn’t go then it won’t have any effect on his jamah. (200) قال العلامة علاء الدين الحصكفى فى مسجد جماعة هو ماله امام و مؤذن اديت فيه الخمس ام لا و عن الامام اشتراط اداء الخمس فيه صححه بعضهم و قال لايصح فى كل مسجد و صححه السروجى و اما الجامع فيصح فيه مطلقا اتفاقا قال ابن عابدين و ان لم يصلوا فيه الصلوة كاها... و ايضا قال الحصكفى حرم عليه الخروج الا لحاجة الانسان طبيعة كبول و غائط و غسل...او شرعية كعيد و اذان لو مؤذنا و باب المنارة خارج المسجد (2-440) Q. If the masjid in the area doesn’t have jummah salah, how far can a mu’takif go to perform jummah salah? A. A mu’takif may go to a city to perform jummah. If the city is far then one may not leave the masjid before zawal. One should leave for such a destination that one can reach on time and easily perform fardh and sunnah salahs. As soon as one prays the fardh salah, one should return to the masjid. However, if one performs the sunnahs after the salah then the ie’tikaaf won’t break. (201) قال فى الهندية و يخرج للجمعة حين تزول الشمس لاتفوته الخطبة و الجمعة و اذا كان بحيث تفوته لم ينتظر زوال الشمس لكنه يخرج فى وقت يمكنه ان ياتى الكامع فيصلى اربع ركعات قبل الاذان عند المنبر و بعد الجمعة يمكث بقدر ما يصلى اربع ركعات او ستا على حسب اختلافهم فى سنة الجمعة(1-212) Q. Due to the family being sick or due to some incident, can one leave ie’tikaaf or not? A. It is permissible to leave ie’tikaaf due to some certain danger which would afflict one’s life, wealth or family. In such cases if a mu’takif exits the masjid his ie’tikaaf will be nullified, but he won’t be sinful. If the masjid is demolished or if one is forced out of the masjid, one should immediately go into another masjid. In such a case the ietikaaaf will be intact. (202) لما قال العلامة فخر الدين الزيلعى و كذا لو خرج للجنازة يفسد اعتكافه و كذا لصلوةها لو تعينت عليه او لانجاء الغريق او الحريق او الجهاد اذا كان النفير عاما او لاداء الشهادة كل ذالك مفسد بخلاف الخروج لحاجة الانسان لانها معلومة الوقوع فتكون مستثناة و لهاذا لو انهدم المسجد الذى هو فيه فنتقل الى مسجد اخر لم يفسد اعتكافه لضرورة لانه لم يبق مسجدا بعد ذالك ففات شرطه و كذا لو تفرق اهله لعدم الصلوة الخمس فيه و لو اخرجه ظالم كرها او خاف على نفسه او ماله من المكابرين فخرج لا يفسد اعتكافه (تبين 1-351) قال العلامة الحصكفى لو شرط وقت النذر ان يخرج لعيادة مريض و صلوة جنازة و حضور مجلس علم جاز ذالك فليحفظ (الدر 2-146) قال الغلامة الحصكفى اما ما لا يغلب كانجاء غريق و انهدام مسجد فسقط للاثم لاللبطلان و الا لكان النسيان او لى بعدم الفساد كما حقق الكمال خلافا لما فصله الزيلعى حيث جعل الخروج لعيادة المريض و الجنازة و صلوتها و انجاء الغريق و الحريق و الجهاد اذا كان النفيلر عاما و ادء الشهادة مفسدا بخلاف خروجه الى مسجد اخر بانهدام المسجد او تغرق اهلها لعدم الصلوة الخمس فيه و اخراج ظالم كرها و خوفه على نفسه او ماله من المكابرين(رد2-449) Q. If one mistakenly leaves his place of ie’tikaaf by mistake, what is the ruling? A. Leaving ones place of ie’tikaaf mistakenly doesn’t invalidate the ie’tikaaf according to Sahibayn. However, according to Imam Abu Hanifa the ie’tikaaf breaks. There is more precaution in acting on Imam Abu Hanifas view. (203) قال برهان الدين ولو خرج من المسجد ساعة بغير عزر فسد اعتكافه عند ابي حنيفة رحمه الله تعالى لوجود المنافى و هو القياس و قال لا يفسد(الهداية ج1-212) Q. Can a mu’takif read newspapers and articles during ie’tikaaf? In a similar manner can one keep a radio so that he can listen to the news? Newspapers normally have unbefitting pictures, when radios only have voices? Is listening to news also an act of worship or worldly act? The person that does these things has been warned. But because he is a retired teacher, hence he thinks of himself to be a mujtahid and is not ready to stop. Please inform us of the correct etiquettes of the masjid. A. The sole purpose of ie’tikaaf is to gain the pleasure of Allah. For this reason one ought to busy themselves in those forms of worship that lead to the pleasure of Allah Taala. The Fuqha have advised recitation of the Quraan, Ahadith, Deeni books and lots of nawafil. Therefore, a mu’takif should busy himself in doing those things and shouldn’t waste time reading newspapers and listening to the news. It is not permissible to take pictures or devices of futile play into the masjid. Therefore, it won’t be permissible for a mu’takif to read newspapers or listen to the news during ie’tikaaf. (208) لما قال العلامة حصكفى رحمه الله تكلم الا بخير وهو ما لااثم فيه و منه المباح عند الحاجة اليه لا عند عدمها...كقرأة قران و حديث و علم و تدريس فى سير رسول عليه الصلوة و السلام و قصص الانبياء عليهم السلام و حكاية الصالحين و كتابة امور الدين (الدر2-449) Khairul Fatawa (Maktaba Imdadiyyah) Q. When we go out for jamaat, then people involved in jamaat say that we should also make the intention of ie’tikaaf even though we do not know how long we will be sitting in the masjid for. A. It is correct to make the ie’tikaaf as you have explained and you should also make the intention that as long as you are in the masjid you will be in ie’tikaaf. (128) ليس لاقله تقدير على الظاهر حتى لو دخل المسجد و نوى الاعتكاف الى ان يخرج منه صح هكذا فى التبين اه (عالمغيرى 1-211) Q. Is it necessary for a woman to take the permission of her husband if she wishes to sit for nafil ie’tikaaf? A. A woman should take permission from her husband before sitting in ie’tikaaf. (128) فيصح من المرأة و العبد باذن المولى و الزوج ان كان لها زوج كذا فى البدئع (عالمغيرى 1-211 Q. A person sits for ie’tikaaf e wajib for 3 months. If he doesn’t cut his pubic hair, then will he be sinful? If he does this, then what should he do? A. روى مسلم عن انس بن مالك رضى الله تعالى عنه وقت لنا فى تقليم الاظفار و قص الشارب و نتف الابط ان لا نترك اكثر من اربعين ليلة نقله فى الشامية و فى الدر المختار و كره تركه (اى تحريما) وراء الاربعين (5-269) From the above hadith and the fiqhi maxim it is understood that it is necessary to shave ones pubic hair within 40 days. Hence it is a shari need and needs that cannot be fulfilled in the masjid allow a person to leave the masjid. Therefore, if a mu’takif leaves the masjid to shave his pubic hair, it will be permissible. Other than that, nails and other hairs may be cut in the masjid. The nails and the hair may be wrapped in a cloth and disposed from the masjid. It would be best for a person not to specially leave the masjid to shave ones hair, instead when one feels like answering the call of nature, then one should also shave. It would be best for one to practice on this because we could not locate a clear maxim. The permissibility of visiting a sick person at the time one leaves the masjid to relive himself has been mentioned in bahar from badayi and it is from this that we have deduced the maslah.(131) Q. How should a woman ascertain a place for ie’tikaaf in her home? If a woman takes a vow to sit in ie’tikaaf and at night it gets hot inside, and if she does it outside it gets hot there during the day? A. After one (woman) ascertains a spot for ie’tikaaf it is not  permissible for her to change that spot regardless of whether it is inside or outside. If it gets hot on should use a fan. If it is uncontrollable then one can even end the ie’tikaaf or one shouldn’t sit in ie’tikaaf at all. (143) Q. Is ie’tikaaf for woman just as emphasized as it is for men? If women don’t sit will they be sinful as well? A. It is also sunnah for women to sit in ie’tikaaf and if there is someone sitting for ie’tikaaf in the locality then, they won’t be sinful. (143) Q. There is a hakeem (doctor) that sits for ie’tikaaf every year during Ramadhan. He sits by the masjid window and gives medicines to his patients. He also takes money there. Is this permissible? A. A doctor may examine his patients and prescribe medicines. However, one shouldn’t sell medicines. (145) لانه منقطع الى الله فلاينبغى له ان يشغل بامور الدنيا (شامى 2-186) Fatawa Darul Uloom Deoband (Darul Ishaat) Q. Without any necessity if a person performing nafil ie’tikaaf leaves the masjid before one day and night (24 hours), then will it be wajib for him to make up the ie’tikaaf? If he stayed in the masjid for more than a day and a night, then he came out, but this was before Ramdhan could end. Then will this also be sufficient or will one have to make up the whole month? A. If a person breaks ie’tikaaf e nafil, then one doesn’t have to make it up regardless of whether he broke the ie’tikaaf before one day and night or after. Whatever amount one does will be regarded as nafil ie’tikaaf. The reason being that the least one can sit in ie’tikaaf is one minute and nor is fasting a condition as opposed to wajib, which if one breaks it will be necessary to makeup and fasting is a condition.(504) Q. Will the courtyard, veranda of the masjid be included in the masjid? A. The intention of the builders of the masjid will be taken into consideration. If they regarded the courtyard or veranda to be part of the masjid, then it will be part of the masjid. However, if they didn’t, then it won’t be part of the masjid. Normally it is understood that the veranda that is joint to the carpet of the masjid is and that which is not joint to the carpet of the masjid is not part of the masjid.  (507) Q. If a person decides to sit for ie’tikaaf on the 21st just after eating sehri before subah saddiq, then will his ie’tikaaf be valid. A. It is sunnah that one should sit for ie’tikaaf on the 20th of Ramadhan before sunset. Rasulullah Salallahu Alayhi Wasallam would sit for full ten days during the month of Ramadhan which would commence from the evening of the 20th. However, in the above mentioned situation the ie’tikaaf will be valid (but it will be nafil). (508) Q. A person sat for ietikaf during the last 10 days of Ramadhan and he fell sick due to which he broke his ie’tikaaf. After he gets better should he repeat his ie’tikaaf or not? While he was sick he missed out 5 of his fasts. Can he make up those fasts with his ie’tikaaf? A. It is mentioned in Durr: و شرط الصوم لصحة الاول اتفاقا فقط على المذهب قوله لصحة الاول اى المنذور شامى. فلو شرع فى نفله ثم قطعه لايلزمه قضاءه لانه لايشترط له الصوم على الظاهر من المذهب الخ اما النفل فله الخروج.قوله اما النفل اى الشامل للسنة المؤكدة طحطاوى شامى الخ. From the above it is apparent that it is not necessary for one to make up the last 10 days of ie’tikaaf. Allama Shami (Rahimahullah) has also mentioned a difference of opinion from Muhaqiq ibnul Humam (Rahimahulaah) however, majority of texts and commentaries also suggest that it is not necessary for one to make up the last ten days of ie’tikaaf. And making up should only be done for wajib ie’tikaaf. From this we deduce that he will only have to make up the 5 fasts that he missed. If he decides to make up ie’tikaaf as well as the fasts, then could be kept with the ie’tikaaf and both will be valid. (514) Fatawa Deeniyah (Husainiyyah Rander) Q. Can a person sit for ie’tikaaf in an ibadat khana or is a masjid necessary for ie’tikaaf? A. A mu’takif should sit in a masjid in which five times salah takes place with jamaah. It won’t be correct for a mu’takif to sit in an ibadat khana (a place where five times salah doesn’t take place) (80) Q. When a mu’takif goes out to answer the call of nature, that period is not enough for him to fulfil his need (addiction) of eating tobacco. Due to necessity can he leave the masjid? A. Firstly, one should try and stop the habit if eating tobacco so that it doesn’t cause any disturbance to the angels and the musalees. However, if one is addicted and without taking it one would be restless, then it will be permissible for him to leave the masjid and his ie’tikaaf won’t be invalidated. (87) Q. Can a mu’takif eat in the wudu place or the veranda/foyer of the masjid? A. A mu’takif is allowed to eat and drink in the masjid, however caution should be taken that the masjid doesn’t become dirty. If one leaves the masjid to eat, then his ie’tikaaf will break. (91) Q. The masjid in our town has been demolished due to extensions on the masjid. Presently, five times salah and jummah is taking place in a boarding school. Now Ramadhan has come and lots of people are intending to do ie’tikaaf during the last ten days of Ramadhan. Can they perform ie’tikaaf in the boarding hall? Will it be permissible to perform ietikaaaf there? A. It is necessary for ie’tikaaf to be done in a masjid. For this reason in the above scenario it won’t be permissible to do ie’tikaaf in the masjid hall. (93) Mahmoodul Fatawa (Maktaba Anwar) Q. A wall of the Jamaat khana was demolished and then extended. What is the ruling of the extended area? A. The cause of the extension is apparent that they want to extend the masjid. It is as though they want to join the extended part to the masjid. Now that the extended part is also part of the masjid, then why are you doubting in doing ie’tikaaf in that area. (390) Kitabul Fatawa (Zam Zam) Q. Which is the best place for ie’tikaaf? A. Ie’tikaaf can be performed in any masjid that has five times daily salah. However, the best place would be the Masjidul Haraam in Makkah, then Musjidu Nabawi, then Masjidul Aqsa and after these the Jamee masjid.(449) فافضل الاعتكاف ان يكون فى مسجد الحرام (بدائع2-281) Q. If a person has gastritis and he has to pass wind very often, should such a person sit for ie’tikaaf? Or is it impermissible for him to sit for ie’tikaaf? A. If another person will be sitting in ie’tikaaf as well, then I think such a person shouldn’t sit for ie’tikaaf. The reason being that ie’tikaaf is sunnah alal kifayah meaning that even if one person sits for ie’tikaaf, then everyone else will be saved from the sin of not sitting for ie’tikaaf. And it is apparent that if such a person sits in the masjid, then it will be a means of disrespecting the masjid and staying away from that is most important. This is my opinion you could ask other Ulama as well. (455) http://www.askimam.org/public/question_detail/36292 1. Can a woman perform I’tikaaf for gaining rewards and being close to Allah Subhanawa Ta'ala ? 2. is I'tikaaf by a woman Sunnah or Nafl or Mustahab? 3. if so, which place would be more appropriate for her to do so? Fox example, there are only 2 bed rooms, 1 drawing room, 1 kitchen at her house. 4. if a woman is sure that her menstruation will start on 24th or 25th of Ramadhan, in that case, should she start the I'tikaaf? 5. is it must for do I'tikaaf for full 9 or 10 days? Can it be done for any number of days? like, for 3 or 5 days, if not fully? 6. if a woman does not continue for 9 or 10 days, should she do any Kadha in later days for missing days? By missing, I mean, intensionally for menstruation or without menstruation. 7. At the time of I'tikaaf, which place a woman can go upto besides her I'tikaaf place? 8. Being at the I'tikaaf place, can a woman have family/worldly discussion with other family members? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. 1. Yes, a woman can perform itikaf for gaining rewards and coming closer to Allah. If she is married, she will need the permission of her husband to perform itikaf. [i] 2. Itikaf is also sunnah for women in the last 10 days or Ramadan (from sunset on the 20th of Ramadan until the crescent of Eid is sighted), or nafl if she does it any other time. If a woman does itikaf for less than 10 days (for example, 3 or 4 days in the last 10 days of Ramadan) then this will also be considered as a nafl itikaf. [ii] 3. She will have to perform itikaf in the specific place where she prays her salah at home. If there is no such specific area then she can appoint a specific place in her home and make itikaf in that area.  If a woman prays salah in one portion of her home, but wants to make itikaf in another portion of her home, then before sitting in itikaf she should make the intention [niyyah] that from now on she will pray salah in this place then this will be correct and permissible for her to do so.  A big room cannot in its entirety be designated for itikaf, but a small room can. However, a space comfortable enough for her to sleep, eat and sit can be designated in a big room for itikaf. This area will be like the masjid for the woman. She cannot exit this area without a permitted excuse. [iii] 4. In a complete sunnah itikaf, (which starts from sunset on the 20th of Ramadan until the crescent of Eid is sighted) if she gets her menstural period [haidh] then she will abandon her itikaf. However, she will be required to make up [qada] one day of itikaf (with fasting) from sunset to sunset (24 hours). No matter when her complete sunnah itikaf breaks (whether two days remain or eight days remain), the qada will only be for 1 day. If she become clean while Ramadan remains she can complete this qada of 1 day then and the fast of Ramadan will suffice her.  If Ramadan has finished then she can make it up another day when she is making up her missed fasts, and if not then, then whenever she keeps a nafl fast. [iv][v][vi] 5. Yes, she can do it for any number of days. However, this will be regarded as a nafl itikaf since a complete sunnah itikaf will be one that is from sunset on the 20th of Ramadan until the crescent of Eid is sighted. 6. Yes, if she intended the complete sunnah itikaf (from sunset on the 20th of Ramadan until the crescent of Eid is sighted) but broke it or it was broken due to her menstural period [haidh] then she will make up [qada] for 1 day. See #4.  7. She will stay in her designated place for itikaf unless there is a need to come outside of it such as relieving herself or for the purpose of food and drink. If there is someone who can bring her food and drink, then it will not be permissible to leave for this purpose. [vii]  8. According to need it will be permissible to have some wordly discussions, however, she should try and maintain the true spirit of itikaf by turning towards Allah and cutting herself off from unnecessary wordly talk. [viii][ix] Mufti Sohail ibn Arif, Assistant Mufti, Darul Iftaa Chicago, USA Checked and Approved by, Mufti Ebrahim Desai. JAMIATUL ULAMA KZN Rules Pertaining to I’tikaf for Women Q. Can a woman perform I’tikaaf to gain rewards and being close to Allah Ta’ala? A. Yes, a woman can perform i’tikaf to gain rewards and attaining closeness to Allah. If she is married, she will need the permission of her husband to perform I’tikaf. Q. Is I’tikaaf performed by a woman Sunnah or Nafl or Mustahab? A. I’tikaf is also Sunnah for women in the last 10 days or Ramadan, or Nafl if she does it any other time. If a woman performs I’tikaf for less than 10 days (for example, 3 or 4 days in the last 10 days of Ramadan) then this will also be considered as a Nafl I’tikaf. Q. If so, which place would be more appropriate for her to do so? For example, there are only 2 bed rooms, 1 sitting room, 1 kitchen at her house. A. She will have to perform I’tikaf in the specific place where she prays her Salaah at home. If there is no such specific area, then she can appoint a specific place in her home and make I’tikaf in that area. If a woman prays Salaah in one part of her home, but wants to make I’tikaf in another part, then before sitting in I’tikaf she should make the intention that from now on she will pray Salaah in this place as this will now be correct and permissible for her to do so. A woman should designate a space for I’tikaaf comfortable enough for her to sleep, eat and sit can be designated in a big room for I’tikaf. This area will be like the masjid for the woman. She cannot exit this area without a permitted excuse. Q. If a woman is sure that her menstruation will start on the 24th or 25th of Ramadhan, in that case, should she start the I’tikaaf? A. In a complete Sunnah I’tikaf, (which starts from sunset on the 20th of Ramadan until the crescent of Eid is sighted) if she gets her menstrual period then she will abandon her I’tikaf. However, she will be required to make up Qadha of I’tikaf (with fasting) from sunset to sunset (24 hours). No matter when her complete Sunnah I’tikaf breaks (whether two days remain or eight days remain), the Qadha will only be for  day. If she becomes clean while Ramadan remains she can complete this Qadha of one day then and the fast of Ramadan will suffice her. If Ramadan has finished then she can make it up another day when she is making up her missed fasts, and if not then, then whenever she keeps a Nafl fast. Q. Is it a must to make I’tikaaf for full 9 or 10 days? Can it be done for any number of days? like, for 3 or 5 days, if not fully? A. Yes, she can do it for any number of days. However, this will be regarded as a Nafl I’tikaf since a complete Sunnah I’tikaf will be one that is from sunset on the 20th of Ramadan until the crescent of Eid is sighted. Q. At the time of I’tikaaf, which place can a woman go to besides her I’tikaaf place? A. She will stay in her designated place for I’tikaf unless there is a need to come outside of it such as relieving herself or for the purpose of food and drink. If there is someone who can bring her food and drink, then it will not be permissible to leave for this purpose. Q. Being at the I’tikaaf place, can a woman have family/worldly discussion with other family members? A. According to necessity it will be permissible to have some worldly discussions. However, she should try and maintain the true spirit of I’tikaf by turning towards Allah and cutting herself off from unnecessary worldly talk. 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