Fatwas on Spiritual Retreat in the Mosque
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Question:
Fatwas on Spiritual Retreat in the Mosque
Answer:
In i'tikaf (spiritual retreat in the mosque) during Ramadan, a person needs to buy food and other things, so he calls on his mobile phone to have the restaurant bring him dinner, and he does this from inside the mosque. Is this part of the forbidden buying and selling in the mosque? Answer: If he says, "Bring me dinner for ten riyals or twenty riyals," and negotiates with him, that is buying and selling. But if he says, "Bring me dinner," and then settles the bill later without asking about the price, there is nothing wrong with it; this is a necessity. *** Question: Is the minimum duration of i'tikaf one night or one day, as in the hadith of 'Umar? Answer: It has no fixed limit, even if it is only one hour. The jurists say even one hour, because no specific duration was established in the Shari'ah. *** Question: Which is better for the person in i'tikaf: to stay in his own mosque where they recite half a juz' of the Book of Allah, or to go to a mosque where they complete the recitation of the Qur'an? Answer: He has the choice. He is free to i'tikaf in any mosque he thinks is better for him. He should choose the mosque in his town that he considers best for him. *** Question: When does the time for i'tikaf begin and when does it end? Answer: The time for i'tikaf begins with the period he has specified. If he intends to i'tikaf for the last ten nights, he begins i'tikaf from the start of the twenty-first night, from the start of the twenty-first night, and it ends at the end of the month. *** Question: I want to i'tikaf with the condition that I pray tarawih in another mosque because I desire to listen to that imam's recitation. Is that permissible for me? Answer: It is permissible, but it is contrary to what is best. The best is to pray tarawih in the mosque where you are in i'tikaf. That is the best, so that you remain in the mosque where you are in i'tikaf. *** Question: What is the difference between a vow of i'tikaf and other vows? For example, if one vows to i'tikaf in the Prophet's Mosque, is it permissible for him to i'tikaf in the Sacred Precinct? I ask: Is it measured by this if I vow to fast one day in Sha'ban, is it permissible for me to fast a day in Dhul-Hijjah in its place? Answer: No, it is not permissible. If you vow to fast one day in Sha'ban, it is not permissible for you to fast a day in another month in its place, because you specified the day. So it is not permissible for you to leave the day you specified and fast in another month. *** Question: Does one have to verbalize the condition when performing i'tikaf, or is the intention in the heart sufficient? Answer: The intention in the heart is sufficient. The Prophet (peace and blessings be upon him) said: "Actions are only by intentions, and every person will have what he intended." So if he intends to i'tikaf and intends to leave for some matters, that is the condition. That is the condition, even if he does not verbalize it. Allah knows what is in hearts, and He knows intentions and purposes, even if you do not verbalize them. *** Question: Is it permissible for the person in i'tikaf to change the mosque in which he is in i'tikaf during the i'tikaf for a benefit he sees? Answer: If he vowed a specific mosque from the ordinary mosques in towns, there is no harm in moving from one mosque to another, because they are equal, and i'tikaf is the same in this one or that one. *** Question: Is it permissible to intend i'tikaf at night until Fajr prayer, then come before Maghrib prayer and renew the intention of i'tikaf until Fajr, and so on? Answer: It is permissible to vow i'tikaf for nights only, ten nights or twenty nights. This is permissible, as in the hadith of 'Umar (may Allah be pleased with him). The night begins from the setting of the sun and ends with the appearance of Fajr. *** Question: What is the ruling on one who i'tikafs because he and his companions agreed that whoever i'tikafs for five days in Ramadan gets such-and-such? Answer: This collective i'tikaf is not valid, nor is the collective fasting they talk about, nor is the collective tahajjud (late-night voluntary prayer) other than in Ramadan valid. This is not valid, like what some young people do: each one i'tikafs for himself, or prays tahajjud for himself, or fasts for himself, or breaks his fast for himself. This association with a group, all of this is from the matters that are newly invented. From the matters that are newly invented. Every newly invented matter is a religious innovation (bid'ah). The Muslim does good and does not associate with others. He does not associate with others. He does good for himself as it is facilitated for him, and does not associate with others or with a group. *** Question: Is i'tikaf specific to the last ten nights of Ramadan, or is it permissible at any time, such as the Day of 'Arafah? Answer: I'tikaf is permissible at any time, but it is better in Ramadan. As for specifying a day, such as the Day of 'Arafah, this requires evidence. The Day of 'Arafah is not specified for i'tikaf, because the Salaf (earliest generations) did not i'tikaf on the Day of 'Arafah. They did not specify this. *** Question: Does i'tikaf have a fixed duration? Answer: I'tikaf does not have a fixed duration. There is no limit to its minimum and no limit to its maximum. Even if he vows i'tikaf for one night, or one day, or a few hours, he has that, because no specific duration was established by the Lawgiver. The important thing is that it is called i'tikaf by custom. *** Question: If a person comes to me while I am in i'tikaf in the mosque, do I talk to him about worldly matters or do I ignore him? Answer: Talking about worldly matters is to be avoided, even if you are not in i'tikaf. It is not befitting to take mosques for worldly conversations. But matters that people need, such as if he asks you about something or a need, you answer him about that. As for spending time in conversation about worldly matters, the Muslim avoids this in the mosque, and the person in i'tikaf is more entitled to avoid it. Question: If I am in a state of major ritual impurity (janabah) while in i'tikaf, and there are no places in the restrooms to perform the full ritual bath (ghusl), what do I do? Do I go out to the house or what? Answer: If you are in a state of major ritual impurity while in i'tikaf, meaning you had a wet dream while in i'tikaf, you go to the place where you are comfortable and perform the full ritual bath as required, whether in the restrooms attached to the mosque or in the house. There is nothing wrong with it. *** Question: Which i'tikaf is closer to the Sunnah, in Makkah or in al-Madinah? And is there any report that restricts i'tikaf to the three mosques? Answer: I'tikaf in the Sacred Mosque (al-Masjid al-Haram) is better than i'tikaf in the Prophet's Mosque. But if the Sacred Mosque is crowded and the Prophet's Mosque is more spacious and wider, and it is better for him to i'tikaf in a spacious and wide place, there is no doubt that it is better. It is better, according to ability, in one of the two mosques: the Sacred Mosque or the Prophet's Mosque. And no report was established that restricts i'tikaf to the three mosques. Rather, a report was established that generalizes it. Allah the Exalted said: "And you are in i'tikaf in the mosques" [Surat al-Baqarah: 187]. Yes, as I recall, there is a hadith: "There is no i'tikaf except in the three mosques." But this is not for restriction, but to indicate the superiority. To indicate the superiority, not for restriction. *** Question: What are the most beloved acts of worship in i'tikaf? Answer: All acts of worship are equal: reciting the Qur'an, praying voluntary prayers, engaging in dhikr (remembrance of Allah), and varying them. The person in i'tikaf varies the acts of worship: sometimes he prays at times other than the prohibited times, sometimes he recites the Qur'an, sometimes he remembers Allah with tasbih (glorification) and tahlil (saying La ilaha illa Allah). Varying them is better. *** Question: If I intended i'tikaf in the last ten nights, and then after i'tikafing for five days I intended to return to the house, is there anything upon me? Answer: If this was not a vow, there is nothing wrong. For voluntary i'tikaf, there is nothing wrong with completing it or breaking it off, and completing it is better. But if you vowed it, you are obligated to fulfill the vow. *** Question: I intended to i'tikaf in last Ramadan, but I was unable to i'tikaf because of my concern for the affairs of my mother and my family. Do I have any reward for that? Please inform us, may Allah reward you. Answer: If you did not vow, and it was merely an intention, this is not obligatory upon you. It is permissible for you to change your intention, especially if this is for a valid purpose, such as working with your father, or serving your father. This is better for you than i'tikaf. Obedience to your father and dutifulness to him is better for you than i'tikaf. But if you vowed, you must fulfill the vow. *** Question: The description of the condition in i'tikaf: is it done with the heart, or is it necessary to verbalize it? Answer: The intention in the heart is sufficient. If he intends to i'tikaf and intends to leave for such-and-such, if he intends with his heart to i'tikaf and leave for a need such-and-such, the intention in the heart is sufficient. And if he verbalizes it, there is nothing wrong. *** Question: Must the intention be before starting i'tikaf, or is the condition valid during it? Answer: No, it must be from the beginning. The intention must be from the beginning. So if he intends the last ten nights of Ramadan, the intention is at the beginning, at the beginning of the ten nights. *** Question: When does i'tikaf begin in the last ten nights? Is it on the night of the twenty-first or in the morning of it? Answer: According to his intention. If he intends to enter in the evening of the night of the twenty-first, after the setting of the sun on the night of the twenty-first, he enters. And if he intends to start from Fajr, he starts from Fajr. *** Question: What is the evidence that i'tikaf is only in the three mosques? Answer: We did not say that it is only in the three mosques. We said that i'tikaf is prescribed in all mosques of the Muslims, due to the saying of Allah the Exalted: "And you are in i'tikaf in the mosques" [Surat al-Baqarah: 187]. As for the three mosques, if you want evidence for restricting i'tikaf to them, ask the one who says this, the one who says that i'tikaf is not prescribed except in the three mosques, ask him for the evidence. *** Question: What is the ruling on i'tikaf if one intends one hour? And what is its maximum and minimum? Answer: It has no minimum and no maximum. One hour is permissible, one month is permissible, two months is permissible, ten days is permissible. It has no limit. *** Question: Is it permissible for the person in i'tikaf to condition sexual intercourse during i'tikaf? Answer: It invalidates and nullifies i'tikaf. Sexual intercourse nullifies i'tikaf, whether he conditioned it or not. *** Question: I am a young man working outside the city of Riyadh, and I have no leave except in the last ten nights of Ramadan. The question, may Allah preserve you: which do I prioritize, i'tikaf or sitting with my parents, knowing that they did not allow me to i'tikaf except with great difficulty? Answer: Sitting with the parents, and serving the parents, and keeping them company is better for you than i'tikaf, unless you convince them and they allow you to do so, then there is nothing wrong. *** Question: If one vows to i'tikaf in the Sacred Mosque for three days in Ramadan, and it is not facilitated for him to do so, is it sufficient for him to i'tikaf after Ramadan? Answer: Yes, he i'tikafs after Ramadan and expiates with the expiation of an oath. He expiates with the expiation of an oath and i'tikafs and makes up the i'tikaf whose time has passed. *** Question: What is the minimum of i'tikaf with evidence? Answer: It has no limit. I'tikaf has no limit. Whatever is called i'tikaf in the language applies to it, even if it is one hour or half an hour. And he has reward according to what he intended. *** Question: Is it permissible to specify a night in Ramadan for i'tikaf in the last ten nights, such as a single night? Answer: There is nothing wrong with it. 'Umar (may Allah be pleased with him) intended to i'tikaf for one night in the Sacred Mosque, and the Prophet (peace and blessings be upon him) ordered him to fulfill his vow. *** Question: What are the nullifiers of i'tikaf? Answer: Sexual intercourse. The nullifiers of i'tikaf are sexual intercourse, due to the saying of Allah the Exalted: "And do not have sexual relations with them while you are in i'tikaf in the mosques" [Surat al-Baqarah: 187]. And the nullifiers of i'tikaf are more severe: apostasy from the religion of Islam. This nullifies i'tikaf, refuge in Allah, and invalidates all deeds. *** Question: What is the ruling on the condition to perform 'Umrah while in i'tikaf? Answer: If he conditions it, there is nothing wrong. He has what he conditioned. *** Question: Does a woman leave if she gets menstruation while she is in i'tikaf in the mosque? Answer: Yes, the woman does not stay in the mosque while she is menstruating. And the one in a state of major ritual impurity does not stay in the mosque while in that state until he performs the full ritual bath. "Except those passing by until you wash" [Surat an-Nisa: 43]. *** Question: Is i'tikaf valid in other than the Sacred Mosque, the Prophet's Mosque, and al-Aqsa Mosque? Answer: Allah (Exalted and Majestic is He) says: "And you are in i'tikaf in the mosques" [Surat al-Baqarah: 187]. And He did not specify one mosque over another. So i'tikaf is permissible in any mosque. This is from the facilitation for the Muslims: to i'tikaf in any mosque, on the condition that congregational prayer is performed in it, the five prayers, in any mosque. And whoever restricts it to the three mosques only has no evidence with him. *** Question: If one i'tikafs in a room located in the mosque, is he considered to be in i'tikaf in the mosque? Answer: If its door is on the mosque, it is part of the mosque. If its door and entrance are on the mosque, it is part of the mosque. But if its door is outside the mosque, it is not part of the mosque, even if it is within the precincts of the mosque. If its door and entrance are outside the mosque and it has no entrance to the mosque, it is not part of the mosque. *** Question: What invalidates the virtue of i'tikaf for the person in i'tikaf, and does he make it up if it was obligatory or recommended? Answer: If it was a vow, he makes it up. And if it was not a vow, making it up is not obligatory upon him. And if he makes it up as a virtue, that is good. *** Question: Is sitting in the mosque from Maghrib prayer to 'Isha' prayer considered i'tikaf? Answer: No, if you sit with the intention of i'tikaf, even if it is a little, it is considered i'tikaf, and you have reward in it. *** Question: What is i'tikaf? What is its ruling? And is i'tikaf permissible in the house? Answer: I'tikaf is a great act of worship. Allah (Exalted and Majestic is He) mentioned it in His noble Book, and in verses of His Book. Among them is His saying to His intimate friend Ibrahim and his son Isma'il (peace be upon them): "And purify My House for those who circumambulate and those who stand and those who bow and prostrate" [Surat al-Hajj: 26]. And among them is His saying: "And do not have sexual relations with them while you are in i'tikaf in the mosques" [Surat al-Baqarah: 187]. And it is from the established Sunnah of the Prophet (peace and blessings be upon him). He (peace and blessings be upon him) used to i'tikaf in the middle ten nights of Ramadan seeking the Night of Decree. Then in the last of his life, he (peace and blessings be upon him) began to i'tikaf in the last ten nights of Ramadan when it became clear to him that the Night of Decree is expected in the last ten nights. And his wives (peace and blessings be upon him) i'tikafed with him. So i'tikaf is a great act of worship. It is staying in one of the mosques for the sake of worshipping Allah alone, having no partner, by prayer, recitation of the Qur'an, remembrance of Allah (Mighty and Majestic), and dedicating oneself to that from the works of the world, and engaging with Allah (Blessed and Exalted is He). This is i'tikaf. It is prescribed at all times, but it is not prescribed except in a mosque where congregational prayer is performed, due to the saying of Allah the Exalted: "And you are in i'tikaf in the mosques" [Surat al-Baqarah: 187]. As for a person i'tikafing in his house, or in a deserted mosque, because the people moved away from around it, and no prayer is performed in it, this is not permissible for the Muslim, because he is cut off from congregational prayer by that. So i'tikaf is not prescribed except in a mosque where congregational prayer is performed. And success is from Allah.
Fatwas on Spiritual Retreat in the Mosque
Answer:
In i'tikaf (spiritual retreat in the mosque) during Ramadan, a person needs to buy food and other things, so he calls on his mobile phone to have the restaurant bring him dinner, and he does this from inside the mosque. Is this part of the forbidden buying and selling in the mosque? Answer: If he says, "Bring me dinner for ten riyals or twenty riyals," and negotiates with him, that is buying and selling. But if he says, "Bring me dinner," and then settles the bill later without asking about the price, there is nothing wrong with it; this is a necessity. *** Question: Is the minimum duration of i'tikaf one night or one day, as in the hadith of 'Umar? Answer: It has no fixed limit, even if it is only one hour. The jurists say even one hour, because no specific duration was established in the Shari'ah. *** Question: Which is better for the person in i'tikaf: to stay in his own mosque where they recite half a juz' of the Book of Allah, or to go to a mosque where they complete the recitation of the Qur'an? Answer: He has the choice. He is free to i'tikaf in any mosque he thinks is better for him. He should choose the mosque in his town that he considers best for him. *** Question: When does the time for i'tikaf begin and when does it end? Answer: The time for i'tikaf begins with the period he has specified. If he intends to i'tikaf for the last ten nights, he begins i'tikaf from the start of the twenty-first night, from the start of the twenty-first night, and it ends at the end of the month. *** Question: I want to i'tikaf with the condition that I pray tarawih in another mosque because I desire to listen to that imam's recitation. Is that permissible for me? Answer: It is permissible, but it is contrary to what is best. The best is to pray tarawih in the mosque where you are in i'tikaf. That is the best, so that you remain in the mosque where you are in i'tikaf. *** Question: What is the difference between a vow of i'tikaf and other vows? For example, if one vows to i'tikaf in the Prophet's Mosque, is it permissible for him to i'tikaf in the Sacred Precinct? I ask: Is it measured by this if I vow to fast one day in Sha'ban, is it permissible for me to fast a day in Dhul-Hijjah in its place? Answer: No, it is not permissible. If you vow to fast one day in Sha'ban, it is not permissible for you to fast a day in another month in its place, because you specified the day. So it is not permissible for you to leave the day you specified and fast in another month. *** Question: Does one have to verbalize the condition when performing i'tikaf, or is the intention in the heart sufficient? Answer: The intention in the heart is sufficient. The Prophet (peace and blessings be upon him) said: "Actions are only by intentions, and every person will have what he intended." So if he intends to i'tikaf and intends to leave for some matters, that is the condition. That is the condition, even if he does not verbalize it. Allah knows what is in hearts, and He knows intentions and purposes, even if you do not verbalize them. *** Question: Is it permissible for the person in i'tikaf to change the mosque in which he is in i'tikaf during the i'tikaf for a benefit he sees? Answer: If he vowed a specific mosque from the ordinary mosques in towns, there is no harm in moving from one mosque to another, because they are equal, and i'tikaf is the same in this one or that one. *** Question: Is it permissible to intend i'tikaf at night until Fajr prayer, then come before Maghrib prayer and renew the intention of i'tikaf until Fajr, and so on? Answer: It is permissible to vow i'tikaf for nights only, ten nights or twenty nights. This is permissible, as in the hadith of 'Umar (may Allah be pleased with him). The night begins from the setting of the sun and ends with the appearance of Fajr. *** Question: What is the ruling on one who i'tikafs because he and his companions agreed that whoever i'tikafs for five days in Ramadan gets such-and-such? Answer: This collective i'tikaf is not valid, nor is the collective fasting they talk about, nor is the collective tahajjud (late-night voluntary prayer) other than in Ramadan valid. This is not valid, like what some young people do: each one i'tikafs for himself, or prays tahajjud for himself, or fasts for himself, or breaks his fast for himself. This association with a group, all of this is from the matters that are newly invented. From the matters that are newly invented. Every newly invented matter is a religious innovation (bid'ah). The Muslim does good and does not associate with others. He does not associate with others. He does good for himself as it is facilitated for him, and does not associate with others or with a group. *** Question: Is i'tikaf specific to the last ten nights of Ramadan, or is it permissible at any time, such as the Day of 'Arafah? Answer: I'tikaf is permissible at any time, but it is better in Ramadan. As for specifying a day, such as the Day of 'Arafah, this requires evidence. The Day of 'Arafah is not specified for i'tikaf, because the Salaf (earliest generations) did not i'tikaf on the Day of 'Arafah. They did not specify this. *** Question: Does i'tikaf have a fixed duration? Answer: I'tikaf does not have a fixed duration. There is no limit to its minimum and no limit to its maximum. Even if he vows i'tikaf for one night, or one day, or a few hours, he has that, because no specific duration was established by the Lawgiver. The important thing is that it is called i'tikaf by custom. *** Question: If a person comes to me while I am in i'tikaf in the mosque, do I talk to him about worldly matters or do I ignore him? Answer: Talking about worldly matters is to be avoided, even if you are not in i'tikaf. It is not befitting to take mosques for worldly conversations. But matters that people need, such as if he asks you about something or a need, you answer him about that. As for spending time in conversation about worldly matters, the Muslim avoids this in the mosque, and the person in i'tikaf is more entitled to avoid it. Question: If I am in a state of major ritual impurity (janabah) while in i'tikaf, and there are no places in the restrooms to perform the full ritual bath (ghusl), what do I do? Do I go out to the house or what? Answer: If you are in a state of major ritual impurity while in i'tikaf, meaning you had a wet dream while in i'tikaf, you go to the place where you are comfortable and perform the full ritual bath as required, whether in the restrooms attached to the mosque or in the house. There is nothing wrong with it. *** Question: Which i'tikaf is closer to the Sunnah, in Makkah or in al-Madinah? And is there any report that restricts i'tikaf to the three mosques? Answer: I'tikaf in the Sacred Mosque (al-Masjid al-Haram) is better than i'tikaf in the Prophet's Mosque. But if the Sacred Mosque is crowded and the Prophet's Mosque is more spacious and wider, and it is better for him to i'tikaf in a spacious and wide place, there is no doubt that it is better. It is better, according to ability, in one of the two mosques: the Sacred Mosque or the Prophet's Mosque. And no report was established that restricts i'tikaf to the three mosques. Rather, a report was established that generalizes it. Allah the Exalted said: "And you are in i'tikaf in the mosques" [Surat al-Baqarah: 187]. Yes, as I recall, there is a hadith: "There is no i'tikaf except in the three mosques." But this is not for restriction, but to indicate the superiority. To indicate the superiority, not for restriction. *** Question: What are the most beloved acts of worship in i'tikaf? Answer: All acts of worship are equal: reciting the Qur'an, praying voluntary prayers, engaging in dhikr (remembrance of Allah), and varying them. The person in i'tikaf varies the acts of worship: sometimes he prays at times other than the prohibited times, sometimes he recites the Qur'an, sometimes he remembers Allah with tasbih (glorification) and tahlil (saying La ilaha illa Allah). Varying them is better. *** Question: If I intended i'tikaf in the last ten nights, and then after i'tikafing for five days I intended to return to the house, is there anything upon me? Answer: If this was not a vow, there is nothing wrong. For voluntary i'tikaf, there is nothing wrong with completing it or breaking it off, and completing it is better. But if you vowed it, you are obligated to fulfill the vow. *** Question: I intended to i'tikaf in last Ramadan, but I was unable to i'tikaf because of my concern for the affairs of my mother and my family. Do I have any reward for that? Please inform us, may Allah reward you. Answer: If you did not vow, and it was merely an intention, this is not obligatory upon you. It is permissible for you to change your intention, especially if this is for a valid purpose, such as working with your father, or serving your father. This is better for you than i'tikaf. Obedience to your father and dutifulness to him is better for you than i'tikaf. But if you vowed, you must fulfill the vow. *** Question: The description of the condition in i'tikaf: is it done with the heart, or is it necessary to verbalize it? Answer: The intention in the heart is sufficient. If he intends to i'tikaf and intends to leave for such-and-such, if he intends with his heart to i'tikaf and leave for a need such-and-such, the intention in the heart is sufficient. And if he verbalizes it, there is nothing wrong. *** Question: Must the intention be before starting i'tikaf, or is the condition valid during it? Answer: No, it must be from the beginning. The intention must be from the beginning. So if he intends the last ten nights of Ramadan, the intention is at the beginning, at the beginning of the ten nights. *** Question: When does i'tikaf begin in the last ten nights? Is it on the night of the twenty-first or in the morning of it? Answer: According to his intention. If he intends to enter in the evening of the night of the twenty-first, after the setting of the sun on the night of the twenty-first, he enters. And if he intends to start from Fajr, he starts from Fajr. *** Question: What is the evidence that i'tikaf is only in the three mosques? Answer: We did not say that it is only in the three mosques. We said that i'tikaf is prescribed in all mosques of the Muslims, due to the saying of Allah the Exalted: "And you are in i'tikaf in the mosques" [Surat al-Baqarah: 187]. As for the three mosques, if you want evidence for restricting i'tikaf to them, ask the one who says this, the one who says that i'tikaf is not prescribed except in the three mosques, ask him for the evidence. *** Question: What is the ruling on i'tikaf if one intends one hour? And what is its maximum and minimum? Answer: It has no minimum and no maximum. One hour is permissible, one month is permissible, two months is permissible, ten days is permissible. It has no limit. *** Question: Is it permissible for the person in i'tikaf to condition sexual intercourse during i'tikaf? Answer: It invalidates and nullifies i'tikaf. Sexual intercourse nullifies i'tikaf, whether he conditioned it or not. *** Question: I am a young man working outside the city of Riyadh, and I have no leave except in the last ten nights of Ramadan. The question, may Allah preserve you: which do I prioritize, i'tikaf or sitting with my parents, knowing that they did not allow me to i'tikaf except with great difficulty? Answer: Sitting with the parents, and serving the parents, and keeping them company is better for you than i'tikaf, unless you convince them and they allow you to do so, then there is nothing wrong. *** Question: If one vows to i'tikaf in the Sacred Mosque for three days in Ramadan, and it is not facilitated for him to do so, is it sufficient for him to i'tikaf after Ramadan? Answer: Yes, he i'tikafs after Ramadan and expiates with the expiation of an oath. He expiates with the expiation of an oath and i'tikafs and makes up the i'tikaf whose time has passed. *** Question: What is the minimum of i'tikaf with evidence? Answer: It has no limit. I'tikaf has no limit. Whatever is called i'tikaf in the language applies to it, even if it is one hour or half an hour. And he has reward according to what he intended. *** Question: Is it permissible to specify a night in Ramadan for i'tikaf in the last ten nights, such as a single night? Answer: There is nothing wrong with it. 'Umar (may Allah be pleased with him) intended to i'tikaf for one night in the Sacred Mosque, and the Prophet (peace and blessings be upon him) ordered him to fulfill his vow. *** Question: What are the nullifiers of i'tikaf? Answer: Sexual intercourse. The nullifiers of i'tikaf are sexual intercourse, due to the saying of Allah the Exalted: "And do not have sexual relations with them while you are in i'tikaf in the mosques" [Surat al-Baqarah: 187]. And the nullifiers of i'tikaf are more severe: apostasy from the religion of Islam. This nullifies i'tikaf, refuge in Allah, and invalidates all deeds. *** Question: What is the ruling on the condition to perform 'Umrah while in i'tikaf? Answer: If he conditions it, there is nothing wrong. He has what he conditioned. *** Question: Does a woman leave if she gets menstruation while she is in i'tikaf in the mosque? Answer: Yes, the woman does not stay in the mosque while she is menstruating. And the one in a state of major ritual impurity does not stay in the mosque while in that state until he performs the full ritual bath. "Except those passing by until you wash" [Surat an-Nisa: 43]. *** Question: Is i'tikaf valid in other than the Sacred Mosque, the Prophet's Mosque, and al-Aqsa Mosque? Answer: Allah (Exalted and Majestic is He) says: "And you are in i'tikaf in the mosques" [Surat al-Baqarah: 187]. And He did not specify one mosque over another. So i'tikaf is permissible in any mosque. This is from the facilitation for the Muslims: to i'tikaf in any mosque, on the condition that congregational prayer is performed in it, the five prayers, in any mosque. And whoever restricts it to the three mosques only has no evidence with him. *** Question: If one i'tikafs in a room located in the mosque, is he considered to be in i'tikaf in the mosque? Answer: If its door is on the mosque, it is part of the mosque. If its door and entrance are on the mosque, it is part of the mosque. But if its door is outside the mosque, it is not part of the mosque, even if it is within the precincts of the mosque. If its door and entrance are outside the mosque and it has no entrance to the mosque, it is not part of the mosque. *** Question: What invalidates the virtue of i'tikaf for the person in i'tikaf, and does he make it up if it was obligatory or recommended? Answer: If it was a vow, he makes it up. And if it was not a vow, making it up is not obligatory upon him. And if he makes it up as a virtue, that is good. *** Question: Is sitting in the mosque from Maghrib prayer to 'Isha' prayer considered i'tikaf? Answer: No, if you sit with the intention of i'tikaf, even if it is a little, it is considered i'tikaf, and you have reward in it. *** Question: What is i'tikaf? What is its ruling? And is i'tikaf permissible in the house? Answer: I'tikaf is a great act of worship. Allah (Exalted and Majestic is He) mentioned it in His noble Book, and in verses of His Book. Among them is His saying to His intimate friend Ibrahim and his son Isma'il (peace be upon them): "And purify My House for those who circumambulate and those who stand and those who bow and prostrate" [Surat al-Hajj: 26]. And among them is His saying: "And do not have sexual relations with them while you are in i'tikaf in the mosques" [Surat al-Baqarah: 187]. And it is from the established Sunnah of the Prophet (peace and blessings be upon him). He (peace and blessings be upon him) used to i'tikaf in the middle ten nights of Ramadan seeking the Night of Decree. Then in the last of his life, he (peace and blessings be upon him) began to i'tikaf in the last ten nights of Ramadan when it became clear to him that the Night of Decree is expected in the last ten nights. And his wives (peace and blessings be upon him) i'tikafed with him. So i'tikaf is a great act of worship. It is staying in one of the mosques for the sake of worshipping Allah alone, having no partner, by prayer, recitation of the Qur'an, remembrance of Allah (Mighty and Majestic), and dedicating oneself to that from the works of the world, and engaging with Allah (Blessed and Exalted is He). This is i'tikaf. It is prescribed at all times, but it is not prescribed except in a mosque where congregational prayer is performed, due to the saying of Allah the Exalted: "And you are in i'tikaf in the mosques" [Surat al-Baqarah: 187]. As for a person i'tikafing in his house, or in a deserted mosque, because the people moved away from around it, and no prayer is performed in it, this is not permissible for the Muslim, because he is cut off from congregational prayer by that. So i'tikaf is not prescribed except in a mosque where congregational prayer is performed. And success is from Allah.
Source
www.alfawzan.af.org.sa
The Arabic text is copied verbatim from the original source, without any edits.