Islamic Fiqh > Fasting > I'tikaf: spiritual retreat in the mosque
Retreat in the mosque: status, duration, rules of life during i'tikaf, and what breaks it, after the Prophet's model in Ramadan's last ten days.
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Updated on 31 August 2026 at 3:55 AM
The fuqaha agree: a man's i'tikaf is only valid in a mosque, upon "and do not consort with them while you are in retreat in the mosques" (al-Baqara 187): were retreat valid elsewhere, the prohibition would not have been tied to the mosques. The Prophet (peace and blessings of Allah be upon him) performed it only in a mosque. The three mosques hold preference: the Sacred Mosque, then the Prophet's Mosque (peace and blessings of Allah be upon him), then al-Aqsa; after them the Friday mosque. Necessary exits break nothing: Ibn al-Mundhir reports the scholars' agreement: the retreatant goes out for his natural needs, for whatever cannot be done in the mosque, to vomit outside, to seek food if no one brings it to him, and his retreat stands so long as he does not prolong it. Aisha said: "The messenger of Allah (peace and blessings of Allah be upon him), in retreat, would draw near his head to his family who combed it, and he entered the house only for a human need" (reported by al-Bukhari and Muslim); and: "The sunna for the retreatant is not to go out for any need except the unavoidable" (Abu Dawud 2473, hasan-sahih).
Retreat is not valid without an intention, per "deeds count only by their intentions" (al-Bukhari 1): residing in a mosque can be habit or worship, and the intention distinguishes them. For entering: Abu Hanifa, Malik, al-Shafi'i and Ahmad (in the famous view) and most scholars: whoever vows a month (like Ramadan), ten days (Ramadan's last ten) or wishes it voluntarily enters retreat before sunset of the first night. The minimal duration that counts: a so-called "hour" among the Hanafis and Hanbalis, even under an absolute vow; among the Shafi'is, the time one names a retreat, a whole day being preferable. If one leaves a voluntary retreat without necessity: Hanafis (apparent sense), Shafi'is and Hanbalis: it is cut, the intention is renewed upon return; the Malikis require completing it once entered, with a make-up if cut.
Abu Hanifa (in one narration), the Malikis, an early narration of al-Shafi'i and a narration of Ahmad: i'tikaf without fasting is not valid: "No retreat without fasting" (a version reported by ad-Daruqutni and al-Bayhaqi, judged weak in its first form; the sahih form: "The sunna for whoever makes retreat is to fast"), and the Prophet (peace and blessings of Allah be upon him) said to Umar, owing a vow: "Make retreat and fast" (Abu Dawud 2474, sahih). The Shafi'i madhhab and the famous Hanbali view do not make it a condition.
Deliberate intercourse with one's wife: the scholars' agreement, it invalidates the vowed retreat as well as the recommended one (Ibn al-Mundhir, Ibn Hubayra, Ibn Qudama), upon "do not consort with them while you are in retreat in the mosques: such are Allah's limits" (al-Baqara 187). Forgetful intercourse: Abu Hanifa, Malik and Ahmad invalidate it too; al-Shafi'i does not, upon "error and forgetfulness are lifted from my community". Desired kissing and touching: Abu Hanifa, Ahmad and one opinion of al-Shafi'i: a sin without rupture, unless ejaculation occurs; Malik and al-Shafi'i's soundest view: rupture, on the verse's generality. Aisha said: "The sunna for the retreatant is not to visit a sick person, attend a funeral, touch a woman nor have contact with her" (reported from Aisha). No financial expiation for a broken retreat according to the majority.
If Friday is obligatory and the retreat takes place in a mosque without a Friday prayer, he is sinning and must go out for it. Leaving for Friday: the Hanafis, the Hanbalis and a narration of Malik: it does not break, like every exit for an obligation (testimony, rescue, fire); the Malikis (famous view) and the Shafi'is: it breaks and one resumes, unless leaving for Friday was stipulated. Visiting the sick and attending funerals: the four schools (in their madhhabs) allow it only if conditioned.
The fuqaha agree upon the validity of her retreat with the conditions already stated; the married woman needs her husband's permission. Once permission is given and the retreat begun: Abu Hanifa and Malik forbid the husband to withdraw it; al-Shafi'i and Ahmad allow him. As for the place: the majority (Malikis, Shafi'is in the madhhab, Hanbalis) requires for her a true mosque, not the home's prayer room, upon "while you are in retreat in the mosques"; an early narration of al-Shafi'i allows her prayer room. Umm Salama asked the Prophet (peace and blessings of Allah be upon him) for retreat in the mosque and he granted it to the women.
The fuqaha agree: remembering Allah, praying and reading the Quran is the heart of the retreat. Total silence till evening: disliked by agreement, forbidden for the Hanafis and the Hanbalis: Abu Bakr said to Zaynab al-Ahmasiyya, observing silent retreat: "Speak: this is not lawful, it belongs to the jahiliyya" (al-Bukhari 3620); and the Prophet (peace and blessings of Allah be upon him) said to a man who had vowed to stand without speaking: "Order him to speak, to seek shade and to sit" (al-Bukhari 6704); and: "No silence (till nightfall)" (Abu Dawud 2873, sahih). Trade: al-Shafi'i allows the light; Ahmad forbids it absolutely; Malik has two narrations. Teaching the Quran to others during one's retreat: Malik and Ahmad do not recommend it, the retreat being devoted to personal worship. Stipulating an exit (emergency, illness) is valid in obligatory retreat according to the Hanafis, Shafi'is and Hanbalis, upon the Prophet's word (peace and blessings of Allah be upon him) to Duba'a: "Perform hajj and stipulate a condition: O Allah, I release myself wherever You hold me" (al-Bukhari 5089, Muslim 1207); the Malikis reject the condition.
The i'tikaf of Ramadan's last ten nights begins before sunset of the twenty-first night. The retreatant keeps his fast, his tongue and his heart: in the mosque to worship, he goes out only for the unavoidable, and checks with his school what cuts the retreat.
In a mosque; the majority allows any mosque, while Abu Hanifa and the Hanbalis require the Friday one; for the woman, some scholars admit a dedicated room at home.
At least a day and night per most scholars; the full prophetic form: Ramadan's last ten days.
A brief visit without urgent need diverts from i'tikaf's purpose; lawful needs (food, care, urgency) permit exiting without breaking it.