legislated to observe iʿtikāf outside of Ramadan, and that what some scholars have suggested—that whenever a person enters a mosque he should intend iʿtikāf for the entire time he remains there—is an opinion for which no proof exists. The Prophet ﷺ never prescribed this for his community, neither in word nor in deed: he never told the people, “When you enter a mosque, intend iʿtikāf there at any time,” nor did he do so himself. He only observed iʿtikāf during the last ten nights, seeking Laylat al-Qadr.

For that reason, the one in iʿtikāf should busy himself with nothing except acts of devotion such as prayer, recitation of the Quran, remembrance, and the like—even to the exclusion of teaching others. The scholars have said that the person in iʿtikāf ought not to preoccupy himself with teaching; rather, he should devote this special time to private worship, for these days are singled out for just such acts.

The person in iʿtikāf may not leave the mosque except for what is absolutely necessary. If no one can bring him food and drink, he may go out to eat and drink; he may go out to relieve himself, or to bathe from a state of major ritual impurity, and the like; or, if he is in a mosque that does not hold the congregational Friday prayer, he may leave to attend Jumuʿah elsewhere. In short, the person in iʿtikāf should not leave the mosque except for something he is compelled to do, whether by Sacred Law or by natural necessity.

Moreover, if someone comes to him wishing to engage him in idle talk of no benefit, he should say, “My brother, I am in iʿtikāf: either help me in obedience, or leave me.” Allah is not shy of the truth. A brief visit or light conversation with the person in iʿtikāf, however, is unobjectionable, for the Prophet ﷺ used to receive his wives while in iʿtikāf, speaking with them and they with him. Allah alone grants success.