Proof for women’s Itikaaf being at home

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

The proof for women’s Itikaaf being in the home is found in a number of Hadith narrations. However, the narrations tend not to be absolutely explicit. Therefore, scholars may hold different opinions regarding it. If one of the four Madhabs of Ahl al-Sunnah restrict women’s Itikaaf to the Masjid, then that must be respected.

Explanation

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، يَعْتَكِفُ فِي كُلِّ رَمَضَانٍ، وَإِذَا صَلَّى الغَدَاةَ دَخَلَ مَكَانَهُ الَّذِي اعْتَكَفَ فِيهِ، قَالَ: فَاسْتَأْذَنَتْهُ عَائِشَةُ أَنْ تَعْتَكِفَ، فَأَذِنَ لَهَا، فَضَرَبَتْ فِيهِ قُبَّةً، فَسَمِعَتْ بِهَا حَفْصَةُ، فَضَرَبَتْ قُبَّةً، وَسَمِعَتْ زَيْنَبُ بِهَا، فَضَرَبَتْ قُبَّةً أُخْرَى، فَلَمَّا انْصَرَفَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنَ الغَدَاةِ أَبْصَرَ أَرْبَعَ قِبَابٍ، فَقَالَ: مَا هَذَا؟ فَأُخْبِرَ خَبَرَهُنَّ، فَقَالَ: مَا حَمَلَهُنَّ عَلَى هَذَا؟ آلْبِرُّ؟ انْزِعُوهَا فَلاَ أَرَاهَا. فَنُزِعَتْ، فَلَمْ يَعْتَكِفْ فِي رمَضَانَ حَتَّى اعْتَكَفَ فِي آخِرِ العَشْرِ مِنْ شَوَّالٍ

(Sayidah) Aishah said: The Messenger of Allah ﷺ used to practice Itikaf every Ramadan. And after offering the morning prayer, he used to enter the place of his Itikaf. Aishah asked his permission to let her practice Itikaf and he ﷺ allowed her. So, she pitched a tent in the mosque. When Hafsa heard of that, she also pitched a tent. And when Zainab heard of that, she too pitched a tent. When the Messenger of Allah ﷺ completed the morning prayer, he saw four tents. So, asked: What is this? He ﷺ was informed about them. He then said: What made them do this? Is it righteousness? Remove the tents, so I do not see them. So, the tents were removed. And he ﷺ did not perform Itikaf in Ramadan, until he ﷺ performed it in the last ten days of Shawwal. (Sahih al-Bukhari, 2041).

Some Hanafi Imams consider the above narration a proof for women’s Itikaaf being at home. They explain that the Mubarak Prophet ﷺ had the tents of the blessed wives removed from the Masjid so they could perform Itikaf at home instead. Thus, the ideal for females is to perform Itikaf at home.

Hanafi Imams

فَإِذَا كَرِهَ لَهُنَّ الِاعْتِكَافَ فِي الْمَسْجِدِ مَعَ أَنَّهُنَّ كُنَّ يَخْرُجْنَ إلَى الْجَمَاعَةِ فِي ذَلِكَ الْوَقْتِ؛ فَلَأَنْ يُمْنَعْنَ فِي زَمَانِنَا أَوْلَى، وَقَدْ رَوَى الْحَسَنُ عَنْ أَبِي حَنِيفَةَ رَحِمَهُمَا اللَّهُ تَعَالَى أَنَّهَا إذَا اعْتَكَفَتْ فِي مَسْجِدِ الْجَمَاعَةِ جَازَ ذَلِكَ، وَاعْتِكَافُهَا فِي مَسْجِدِ بَيْتِهَا أَفْضَلُ، وَهَذَا هُوَ الصَّحِيحُ؛ لِأَنَّ مَسْجِدَ الْجَمَاعَةِ يَدْخُلُهُ كُلُّ أَحَدٍ، وَهِيَ طُولُ النَّهَارِ لَا تَقْدِرُ أَنْ تَكُونَ مُسْتَتِرَةً وَيُخَافُ عَلَيْهَا الْفِتْنَةُ مِنْ الْفَسَقَةِ فَالْمَنْعُ لِهَذَا، وَهُوَ لَيْسَ لِمَعْنًى رَاجِعٍ إلَى عَيْنِ الِاعْتِكَافِ فَلَا يَمْنَعُ جَوَازَ الِاعْتِكَافِ. (المبسوط)

If it was disliked for them to perform Itikaf in the Masjid, even though they used to go out to the congregation at that time, then it is even more appropriate to prevent them from doing so in our time. Indeed al-Hasan narrated from (Imam) Abi Hanifah, May Allah Most High have mercy upon them both, that if a woman performs Itikaaf in a Masjid then it is permitted. However, her Itikaaf in her home is superior. This is the sound opinion since anyone can enter the Masjid and she is not able to remain concealed for the entire day. Also, Fitnah from the people of Fisq (depravity) is feared for her, so for this reason there is prevention (from her performing Itikaaf in the Masjid). Thus, the issue is not regarding Itikaaf itself (rather her being in the Masjid and being exposed to Fitnah). Therefore, it does not prevent the permissibility of Itikaaf. (Imam al-Sarakhsi 483H, al-Mabsoot).

Imam al-Sarakhsi was commenting on the Hadith and other related proof in the Nass (text) above. He explained that women were prevented from Itikaf in the Masjid at a time when it was common for them to pray in the Masjid. Thus, it is more correct for them to remain at home for Itikaf at a time when they do not go to the Masjid for prayers.

دلَالَة على أَنه لَيْسَ لَهُنَّ الِاعْتِكَاف فِي الْمَسْجِد، إِذْ مَفْهُومه لَيْسَ ببر لَهُنَّ. وَقَالَ بَعضهم: وَلَيْسَ مَا قَالَه بواضح قلت: بلَى، هُوَ وَاضح لِأَنَّهُ إِذا لم يكن برا لَهُنَّ يكون فعله غير بر، أَي: غير طَاعَة، وارتكاب غير الطَّاعَة حرَام. (عمدة القاري شرح صحيح البخاري)

This indicates that they are not permitted to perform Itikaf in the Masjid. Since the understanding is that it is not considered righteousness for them. Some have said: What he said is not clear. I say: Yes, it is clear, because if it is not righteousness for them, then doing it is impiety for them. Meaning, not obedience. And that which is not obedience is Haram. (Imam Badr al-Deen al-Ayni 855H, Umdatu al-Qari on Sahih al-Bukhari)

Imam al-Ayni was referring to the narration in Sahih Muslim, in which the blessed Prophet ﷺ said: Do you intend piety? (1172- 6, آلْبِرَّ تُرِدْنَ؟ فَأَمَرَ بِخِبَائِهِ فَقُوِّضَ). He explained that the Mubarak Prophet ﷺ was teaching women that Itikaf in the Masjid is not an act of piety for them. Therefore, Itikaf should be at home for them. Thus, the Hadith if proof for women’s Itikaaf being at home.

Other scholars

In the following Nass (text) Imam al-Nawawi quoted Qadi Iyad. He explained that one possible reason for the blessed Prophet ﷺ preventing the women from performing Itikaf in the Masjid is the presence of men. And the fact that not all of the men are trustworthy. Thus, the Hadith can be cited proof for women’s Itikaaf being in the home. Since this problem is worse in our time.

لِغَيْرَتِهِ عَلَيْهِنَّ فَكَرِهَ مُلَازَمَتَهُنَّ الْمَسْجِدَ مَعَ أَنَّهُ يَجْمَعُ النَّاسَ وَيَحْضُرُهُ الْأَعْرَابُ وَالْمُنَافِقُونَ وَهُنَّ مُحْتَاجَاتٌ إِلَى الْخُرُوجِ وَالدُّخُولِ لِمَا يَعْرِضْ لَهُنَّ فَيَبْتَذِلْنَ بِذَلِكَ. (المنهاج شرح صحيح مسلم بن الحجاج)

Out of his protectiveness for them, he disliked their constant presence in the Masjid. Since it was a gathering place for people. Bedouins and hypocrites would attend. Whereas they needed to go in and out due to their needs. Thus, it would be discrediting to them. (Imam Yahya bin Sharaf al-Nawawi 676H, al-Minhaj Sharh Sahih Muslim bin al-Hajjaj).

 

وَفِيهِ جَوَازُ ضَرْبِ الْأَخْبِيَةِ فِي الْمَسْجِدِ وَأَنَّ الْأَفْضَلَ لِلنِّسَاءِ أَنْ لَا يَعْتَكِفْنَ فِي الْمَسْجِدِ. (فتح الباري شرح صحيح البخاري)

In it is the permissibility of setting up tents in the Masjid. And that it is preferable for women not to perform Itikaf in the Masjids. (Imam Ahmad bin Ali ibn Hajar al-Asqalani 852H, Fath al-Bari Sharh Sahih al-Bukhari).

More proof

Imam Ibn Hajr al-Asqalani deemed the Hadith above to be proof for women’s Itikaaf being preferable at home. Although that Hadith is probably the clearest evidence, there are other proofs too.

In the following Hadith, the blessed Prophet ﷺ informed us that it is best for women to pray at home. Imam al-Sarakhsi considered this proof for women performing Itikaf at home too. He explained that the home being best for prayers indicates that it is best for Itikaf too.   

عَنِ ابْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:لَاتَمْنَعُوانِسَاءَكُمُالْمَسَاجِدَ،وَبُيُوتُهُنَّخَيْرٌلَهُنَّ. هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ. التعليق – من تلخيص الذهبي: على شرطهما

Ibn Umar narrated that the Messenger of Allah ﷺ said, ‘Do not prevent your women from the Masaajid. Although their homes are better for them.’ (Mustadrak of al-Hakim 755, Imam al-Dhahabi confirmed that it is Sahih).

 

مَوْضِعَ أَدَاءِ الِاعْتِكَافِ فِي حَقِّهَا الْمَوْضِعُ الَّذِي تَكُونُ صَلَاتُهَا فِيهِ أَفْضَلَ كَمَا فِي حَقِّ الرِّجَالِ وَصَلَاتُهَا فِي مَسْجِدِ بَيْتِهَا أَفْضَلُ فَإِنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – لَمَّا سُئِلَ عَنْ أَفْضَلِ صَلَاةِ الْمَرْأَةِ فَقَالَ: فِي أَشَدِّ مَكَان مِنْ بَيْتِهَا ظُلْمَةً. (المبسوط)

The place for her to perform Itikaf is the place where her prayer is best. As it is for men. Her prayer in the Masjid of her house is best. Since the Prophet ﷺ was asked about the best prayer for a woman, and he said: In the darkest place in her house. (Imam al-Sarakhsi 483H, al-Mabsoot).

 

After the Prophet ﷺ

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، – زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ -: أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، كَانَ يَعْتَكِفُ العَشْرَ الأَوَاخِرَ مِنْ رَمَضَانَ حَتَّى تَوَفَّاهُ اللَّهُ، ثُمَّ اعْتَكَفَ أَزْوَاجُهُ مِنْ بَعْدِهِ

(Sayidah) Aishah (May Allah Most High be pleased with her), the wife of the Prophet ﷺ, narrated that the Prophet ﷺ used to perform Itikaaf in the Masjid during the last ten days of Ramadan until Allah (Most High) decreed his ﷺ passing. Then his ﷺ wives used to practice Itikaaf after him ﷺ. (Sahih al-Bukhari, 2026).

The blessed wives of the Prophet ﷺ continued to perform Itikaf after the Prophet ﷺ. As (Sayidah) Aishah (May Allah Most High be pleased with her) narrated in the above Hadith. Imam Ali al-Qari made the reasonable assumption that this was in their homes. Since, the Mubarak Prophet ﷺ stopped them from Itikaf in the Masjid.

(ثُمَّ اعْتَكَفَ أَزْوَاجُهُ)، أَيْ فِي بُيُوتِهِنَّ لِمَا سَبَقَ مِنْ عَدَمِ رِضَائِهِ لِفِعْلِهِنَّ، وَلِذَا قَالَ الْفُقَهَاءُ: يُسْتَحَبُّ لِلنِّسَاءِ أَنْ يَعْتَكِفْنَ فِي مَكَانِهِنَّ. (مرقاة المفاتيح شرح مشكاة المصابيح)

(Then his ﷺ wives used to practice I’tikaaf), meaning in their homes. Due to his previous disapproval of their actions. Therefore, the jurists said: It is recommended for women to perform Itikaf in their places. (Imam Ali al-Qari 1014H, Mirqaat al-Mafatih Sharh Mishkat al-Masabeeh).

Evidence for the Masjid

Hanafi Imams accepted that women’s Itikaf in the Masjid is valid. But they believed it is superior in the home. Therefore, any proof supporting women performing Itikaf in the Masjid is not a concern for the Hanafis. Since they accept it. Rather the purpose of this answer is to demonstrate that Hanafis do have proof for women’s Itikaaf performed at home.

Conclusion

Hanafi scholars certainly do have proof for women’s Itikaaf being at home. They refer to several Hadith narrations. However, other scholars may understand the same Hadith narrations differently. Therefore, they may hold different opinions regarding the issue of women’s Itikaf. So, if one of the four Madhabs of Ahl al-Sunnah require women to make Itikaf in the Masjid and not at home, then that must be respected.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (20.03.26)