The Book of Iʿtikāf (Spiritual Seclusion)

Iʿtikāf is recommended at any time, yet it is most meritorious during the last ten nights of Ramadan in quest of Laylat al-Qadr (the Night of Decree). Al-Shāfiʿī, may Allah have mercy on him, inclined to the view that Laylat al-Qadr falls on the twenty-first or the twenty-third night.

Seclusion is valid only in a mosque, and performing it in a congregational mosque is preferable. According to the later opinion, a woman’s iʿtikāf in the prayer-room set aside within her home is not valid.

If, in making a vow, someone designates the Sacred Mosque, that specification becomes binding; the same applies, according to the sounder view, to the Prophet’s Mosque and to al-Aqṣā. The Sacred Mosque may substitute for either of the other two, but not vice versa, and the Prophet’s Mosque may replace al-Aqṣā, but not the reverse.

The soundest opinion is that a stay long enough to be called “seclusion” is required; another view holds that mere passage through the mosque suffices; a third requires a stay of roughly one day.

Seclusion is nullified by sexual intercourse. The more persuasive position is that sensual contact—such as touching or kissing—also breaks it if it leads to ejaculation; otherwise, it does not. If one has intercourse forgetfully, the ruling is the same as that of a fasting person who forgets.

Using perfume, adorning oneself, and eating do not harm the iʿtikāf; a retreat confined to the night-time alone is valid.

If someone vows to observe a day’s seclusion while fasting, he is obliged to do so. Likewise, if he vows either “to perform iʿtikāf while fasting” or “to fast while in iʿtikāf,” both fasting and seclusion become mandatory, and the sounder view is that they must be combined.

Intention is a prerequisite for iʿtikāf. In the case of a vow, he must intend the act as an obligation. For a voluntary retreat, one intention suffices no matter how long he remains; however, if he leaves and returns, he must renew the intention.

If he fixes a specific duration and then leaves and comes back: should the exit not be for relieving himself, he must start over from the beginning; otherwise, he need not. One opinion says that a lengthy absence obliges a fresh start, while another maintains that no restart is ever required.

If he vows a continuous period and then leaves for an excuse that does not disrupt continuity, renewing the intention is not required. One opinion holds that if he leaves without need merely to perform the ghusl for major ritual impurity, he must repeat the intention.

The person observing iʿtikāf must be Muslim, sane, and free from menstruation and major ritual impurity, and if—