4 – The ḥadith shows that iʿtikāf must take place in a mosque where the congregational prayer is held, in keeping with His words: “And do not approach your wives while you are secluded in the mosques” (Quran 2:187).
5 – The phrase, “There is no iʿtikāf except with fasting,” is the proof cited by the Ḥanafīs and Mālikīs. The majority of scholars, however—including the well-known positions of Imām al-Shāfiʿī and Imām Aḥmad—hold that fasting is not a prerequisite, and the evidence for that view has already been presented. Because this report is mawqūf, it does not conflict with the earlier proofs that fasting is unnecessary.
6 – Hadith no. 587 is explicit that fasting is not a condition for iʿtikāf and thus supports the foregoing evidence.
7 – If a Muslim vows to combine fasting with iʿtikāf, he must fulfill that vow on account of the vow itself, not because fasting is inherently required for iʿtikāf; “whoever vows to obey Allah must obey Him.”
8 – The scholars recommend that the person in retreat occupy himself with acts of devotion—prayer, recitation, remembrance, charity, and fasting. No particular formula of dhikr or special act is prescribed beyond staying in the mosque. The finest form of remembrance is reflective recitation of the Quran; nothing equals it.
9 – Iʿtikāf is to confine the self and focus one’s resolve so that insight may penetrate the contemplation of the Quran and the meanings of glorification, praise, the declaration of Allah’s oneness, and His remembrance.
10 – The person in retreat must avoid what does not concern him—argumentation, disputation, and excessive speech—for these are discouraged, as the Prophet ﷺ said, “Part of a man’s excellence in Islam is that he leaves what does not concern him.” Narrated by al-Tirmidhī (42239).
- Laylat al-Qadr and its virtues:
The word al-qadr may be pronounced with fatḥa on both the qāf and the dāl, meaning Allah’s decree concerning His creation—their lifespans, provisions, and so forth. It may also be pronounced with fatḥa on the qāf and sukūn on the dāl, meaning honor and nobility. Both senses apply to Laylat al-Qadr, for it is a night of great rank. Allah the Exalted says: “Indeed, We…"