Book of Iʿtikāf
Iʿtikāf is recommended by the Sacred Law and becomes obligatory when undertaken by vow. There is no disagreement over this, save what is reported from Mālik—that he disliked entering into it for fear that one might not fulfill its conditions. The practice is more emphasized in Ramadan than at other times, and most especially in its final ten nights, for that was the last period of iʿtikāf observed by the Prophet—peace and blessings be upon him.
In general, iʿtikāf involves a specific act, in a specific place, at a specific time, governed by specific conditions and specific abstentions.
As for the act that defines it, there are two opinions:
- It is confined to prayer, the remembrance of Allah, and recitation of the Qur’an, to the exclusion of other righteous and devotional deeds. This is the view of Ibn al-Qāsim.
- It includes every devotional and righteous act oriented toward the Hereafter. This is the view of Ibn Wahb. According to this opinion, the person in iʿtikāf may attend funerals, visit the sick, and study sacred knowledge; according to the first opinion, he may not. This second view is also that of al-Thawrī, while the first is the position of al-Shāfiʿī and Abū Ḥanīfah.
The reason for their disagreement is that the matter is left unspoken—there is no explicit textual limit stating what the confined acts must be. Whoever understands iʿtikāf as confining oneself to the acts specific to mosques says: the person in iʿtikāf may do nothing but pray and recite. Whoever understands it as confining oneself to all acts of devotion related to the Hereafter permits the other activities just mentioned.
It is related from ʿAlī—may Allah be pleased with him—that he said: “Whoever observes iʿtikāf must neither engage in obscene talk nor quarrel; he should attend the Friday prayer and funeral processions, and may instruct his family if they need something—standing, without sitting.” This was reported by ʿAbd al-Razzāq. The contrary is related from ʿĀʾishah—that the Sunnah for one in iʿtikāf is not to attend a funeral or visit a sick person. This, too, is one of the causes of disagreement on the matter.
Regarding the places where iʿtikāf may be observed, the scholars also differed. Some said that it is valid only in the three mosques: the Sacred Mosque in Mecca, al-Aqṣā, and the Prophet’s Mosque—peace and blessings be upon him. This was the view of Ḥudhayfah and Saʿīd ibn al-Musayyib.