“The Messenger of Allah – may Allah’s peace and blessings be upon him – when he intended to observe iʿtikāf, he would pray Fajr, then enter his place of seclusion. He once ordered that his tent be set up, intending to perform iʿtikāf during the last ten days of Ramadān. Zaynab then ordered that her tent be set up, and others from the wives of the Prophet – may Allah’s peace and blessings be upon him – did likewise.
When the Messenger of Allah – may Allah’s peace and blessings be upon him – prayed Fajr and saw the tents, he said: ‘Do you seek righteousness by this?’ Thereupon he ordered his tent to be dismantled and left the iʿtikāf during Ramadān, and he later observed iʿtikāf during the first ten days of Shawwāl.”
Narrated by al-Bukhārī (no. 2033) and Muslim (no. 1172, the wording is his), from the narration of ʿĀʾishah, may Allah be pleased with her.
Brief Explanation of the Hadith
The Prophet, may Allah’s peace and blessings be upon him, was keen on worship and drawing close to Allah, among which was his practice of iʿtikāf in the last ten nights of Ramadān, secluding himself with his Lord and engaging abundantly in dhikr and supplication, seeking Laylat al-Qadr. ʿĀʾishah, may Allah be pleased with her, would set up a tent of haircloth or wool for him in the mosque, after which he would perform the Fajr prayer and then enter his iʿtikāf, that is, the tent prepared for him inside the mosque. When the Mothers of the Believers desired to perform iʿtikāf, Ḥafṣah bint ʿUmar, may Allah be pleased with them both, asked ʿĀʾishah, may Allah be pleased with her (as mentioned in a narration) for permission to set up a small tent (khibāʾ) for herself, which she granted. Then Zaynab bint Jaḥsh set up another tent, so there were several tents in the mosque. When the Prophet, may Allah’s peace and blessings be upon him, saw this, he said: “Āl-birr turīdna?”—meaning: do you intend with this action only obedience and worship? He spoke thus as a mild rebuke, concerned that their actions might be motivated by jealousy or competition rather than pure sincerity in worship.
Then the Prophet, may Allah’s peace and blessings be upon him, ordered that his tent be taken down, thereby abandoning iʿtikāf in Ramadān that year. This was done out of consideration for public interest, to prevent the mosque from becoming overcrowded with tents, to avoid unnecessary mixing with men upon entering and exiting, and to preserve the true purpose of iʿtikāf, which is seclusion for the sake of Allah. He then performed iʿtikāf in the first ten days of Shawwāl, making up for what he missed and maintaining his Sunnah of steadfastness in worship and persistence in good deeds; for his practice, may Allah’s peace and blessings be upon him, was that when he performed an act, he remained consistent in it.
The ḥadīth indicates the permissibility of iʿtikāf and that the one observing it may take a private spot in the mosque and have a small tent (khibā’) set up for seclusion, provided it does not inconvenience others. It also shows that women may perform iʿtikāf in the mosque while taking measures to preserve their privacy; however, it is preferable for them to refrain, to safeguard themselves and prevent any fitnah (temptation).
The ḥadīth also indicates that it is permissible to leave iʿtikāf after beginning it if necessity or benefit requires.
It shows that abandoning the preferred (afḍal) action is allowed for a valid interest, and that one who fears riyaa’ (showing off) may discontinue it. Additionally, it warns against blameworthy jealousy that may drive to competition or envy, leading to the loss of good deeds and neglect of what is best.