I`tikaf is in all mosques

The Correction To Some Misleading Answers of Albani On Various Current Topics

Trimming the beard is Sunna

Carrying the stick is Sunna

Kissing the scholar's hand is Sunna

Wudu' is required to touch a mushaf

Jama`a prayer is a Sunna mu'akkada

I`tikaf is in all mosques

In the book The Night Prayer / Qiyam and Tarawih, based on writings by Albani and others, the following is found:

PLACE FOR I'TIKAAF ------------------

A Mosque Of Jumu'ah

I'tikaaf may only be performed in a masjid, as is indicated in the above aayah from al-Baqarah (2:187). Also, Aa'ishah (radhi Allaahu 'anhu) said:

It is recommended for the one performing i'tikaaf not to leave (the masjid) except for an essential need, not to visit a sick person, and not to touch or sleep with his wife. I'tikaaf may only be performed in a masjid where the jama'ah prayer is performed [or where Jumu'ah (Friday prayer) is offered]. And it is recommended for the one performing i'tikaaf to fast." [1]

Thus, i'tikaaf must be performed in a masjid where the Jumu'ah is held. This insures that one would not need to exit from it to attend the Jumu'ah prayer, which is an obligation on him.

[1] Recorded by al-Bayhaqee with an authentic chain of narrators, and Abu Daawood with a good chain. The part between square brackets is from the latter.

The Three Sacred Mosques

A clear authentic hadeeth further restricts the masjids in the above aayah (2:187) to only three: al-Masjid ul-Haraam (the Sacred Mosque of Makkah), al-Masjid un-Nabawee (the Prophet's mosque at al-Madeenah), and al-Masjid ul-Aqsaa (the Furthest Mosque at Jerusalem).

A group of people performed i'tikaaf in a masjid between the houses of 'Abdullaah Bin Mas'ood and Aboo Moosaa al-Ash'aree in al-Koofah. So, Hudhaifah (radhiAllaahu 'anhu) asked Ibn Mas'ood (radhiAllaahu 'anhu):

"Do you hold the opinion that it is permissible to perform i'tikaaf (at the masjid) between your house and Aboo Moosaa's? You know that the Prophet (sallallaahu 'alaihi wa sallam) said:

I'tikaaf should not be performed except in the Three Masjids."

Ibn Mas'ood replied:

"You may have forgotten (the meaning), and they (who are performing i'tikaaf at the other masjid) remembered. Or you may be mistaken, and they be right!" [1]

Ibn Mas'ood`s response indicates that he does not deny the authenticity of this hadeeth, but is only uncertain of its correct meaning. The truth in this case is to adhere to the apparent meaning of this hadeeth.

A number of scholars among the Salaf have adhered to the text of this hadeeth; among them are Hudhaifah Bin al-Yamaan (radhiAllaahu 'anhu), Sa'eed Bin al-Musayyib, and A'taa (although A'taa did not mention al-Aqsaa). Others among the Salaf hold the opinion that i'tikaaf may be performed at any masjid of Jumu'ah.

At Home?

Some scholars say that one may even perform i'tikaaf at the part of one's home which is designated as prayer-place.

It is obvious that one should follow the opinion that agrees best with the authentic hadeeth. And Allaah (Subhaanuwata'ala) knows best.

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[1] Recorded by at-Tahaawee in Mushkal ul-Aathar (4:20), Adh-Dhahabee in Siyaru A'laam in-Nubalaa (15:81), al-Ismaa'eelee, and al-Bayhaqee in as-Sunan (3:316), with an authentic chain from Hudhaifah Bin al-Yamaan (radhiAllaahu 'anhu); it is proven authentic by adh-Dhahabee and al-Albaanee in Silsilat ul-Ahaadeeth is-Saheehah (No. 2786).

Excerpted from The Night Prayer / Qiyam and Tarawih, a compilation from works by Muhammad Nasir ud-Deen al-Albani and other scholars by Muhammad al-Jibali, pages 129-131.
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Shaykh Hisham Kabbani says: The hadith of Hudhayfa is clear that Ibn Mas`ud doubted Hudhayfa's report and instead considered i`tikaf permissible in any mosque, as Shawkani pointed out in Nayl al-awtar (2:269) by saying that if it were certain that the Prophet had mentioned only the Three Mosques then Ibn Mas`ud would not have doubted it, but he strongly doubted it. This is confirmed by Ibn Hajar's wording when he referred to that hadith in Fath al-Bari (1989 ed. 4:342 Bk. 33 ch.1) by saying: "Hudhayfa ibn al-Yaman made it specific to the Three Mosques," and he did not attribute it to the Prophet, because the former is certain while the latter is uncertain. This is also the position of the fuqaha' who report this position: they always refer it to Hudhayfa, not to the Prophet, following in this the caution of Ibn Mas`ud.

Furthermore there is a different sound narration from Hudhayfa whereby he replied to Ibn Mas`ud, but without attributing it to the Prophet: "As for myself, I know that there is no i`tikaf except in a congregational mosque (illa fi masjid jama`a)." Haythami narrated it in Majma` al-zawa'id and Ibn Qudama refers to it in the beginning of the book of i`tikaf in his Mughni. This echoes the doubt expressed by Hudhayfa in yet another narration from him cited by Sa`id ibn al-Musayyib in his Sunan and related in Nayl al-awtar (4:269) whereby Hudhayfa said to Ibn Mas`ud: You know that Allah's Messenger said: "There is no i`tikaf except in the Three Mosques," or he said: "except in a congregational mosque." Shawkani commented: "The doubt expressed in the hadith ("or he said...") weakens the probative choice of one of its alternatives over the other."

Another discrepancy is that the version of Hudhayfa's hadith reported by Haythami from Tabarani in al-Mu`jam al-kabir with a chain of sound narrators, and cited by Ibn Qudama and Shawkani, stops at Hudhayfa who does not name the Prophet. Namely, Hudhayfa came to Ibn Mas`ud and said:

"There are people perform i'tikaaf (in a mosque) between your house and Abu Musa al-Ash`ari, will you not forbid it? Ibn Mas`ud replied: "Perhaps they are right and you are mistaken, and they remembered while you forgot." Whereupon Hudhayfa said: "There is no i`tikaf except in these Three Mosques: the mosque of Madina, the mosque of Mecca, and the mosque of Ilya' [al-Quds]."

As for the opinion of `Ata' then it excluded Masjid al-Aqsa and this contradicts the hadith of Hudhayfa which is the only basis for the ruling in the first place, and the opinion of Ibn al-Musayyib contradicts it even further since he restricted i`tikaf to the Prophet's mosque alone.

The agreement of the scholars is not, as claimed in absolute terms by the fatwa in question whereby "i`tikaaf must be performed in a masjid where the Jumu'ah is held," but only that i`tikaf must be in a masjid, the vast majority saying that any mosque is adequate, while Abu Hanifa and Ahmad stipulated that it must be in any mosque where congregational prayer (jama`a) is held. The latter was also the position of Ibn `Umar as related in Kashf al-ghimma (1:213). However, al-San`ani in Subul al-salam (2:686 #657) stated that there is great divergence of opinion whether i`tikaf was nullified by one going out of the mosque to attend Jum`a.

Shafi`i preferred the mosque where congregational prayer is offered, Malik made it a pre-condition in order to attend Jum`a, al-Zuhri made it a pre-condition in absolute terms, Bukhari said: "I`tikaf is in ALL the mosques" and made this unambiguous sweeping statement part of the title of the first chapter of the book of I`tikaf in his Sahih, and this is also the position of Malik and al-Shafi`i. Ibn Qudama said: Malik said: "I`tikaf is correct and sound in any masjid whatsoever, because of the generality of Allah's saying: "While you are in retreat in the mosques" (2:187)," and this is the position of al-Shafi`i also, as long as his retreat does not keep him from Jum`a.

The Malikis also allowed i`tikaf in the masjid in one's home -- both for men and women -- while the Hanafis restricted the permissibility of i`tikaf in the mosque in the home to women only, although all hold it permissible for them in the mosques also, since the Prophet's wives performed it.

Besides those quoted: Ibn Rushd, Bidayat al-mujtahid (1:202-203); Ibn Hazm, al-Muhalla (p. 633); Ibn Qudama, al-Mughni (3:169 / 1994 ed. 3:133).

And Allah knows best.