“The Prophet —may Allah’s peace and blessings be upon him— used to observe iʿtikāf (spiritual retreat) during the last ten days of Ramadān until Allah, the Almighty, took his soul. Then, his wives observed iʿtikāf after him.”
Narrated by al-Bukhārī (no. 2026) and Muslim (no. 1172), from the ḥadīth of ʿĀ’ishah — may Allah be pleased with her.
In another wording reported by al-Bukhārī: “He used to observe iʿtikāf in every Ramaḍān.”
Brief Explanation of the Hadith
The Prophet —may Allah’s peace and blessings be upon him— was deeply devoted to all that brought him nearer to Allah Almighty, dedicating himself fully to acts of worship and distancing himself from worldly distractions. Among these acts was his consistent practice of iʿtikāf (spiritual retreat) during the last ten days of Ramadān, in pursuit of Laylat al-Qadr (the Night of Decree), as ʿĀʾishah —may Allah be pleased with her— reported: “The Prophet —may Allah’s peace and blessings be upon him— used to observe iʿtikāf during the last ten days of Ramadān until Allah Almighty took his soul.”
Iʿtikāf is the devotional seclusion in the mosque, dedicating oneself entirely to worship — engaging in the remembrance of Allah, recitation of the Qur’ān, supplication, seeking forgiveness, and all acts that draw one nearer to Allah Almighty. It is among the highly emphasized Sunnahs (sunan mu’akkadah), for the Prophet —may Allah’s peace and blessings be upon him— persisted in observing it until Allah Almighty took his soul.
The Prophet —may Allah’s peace and blessings be upon him— singled out the last ten days of Ramadān for iʿtikāf, because they mark the conclusion of the blessed month and in hope of coinciding with Laylat al-Qadr, which is better than a thousand months.
The term “ten” (ʿashr) here is used according to what is most common, for the month may sometimes be twenty-nine days; thus, the expression is one of prevalent usage.
This ḥadīth indicates the continued legitimacy of iʿtikāf even after the death of the Prophet —may Allah’s peace and blessings be upon him—, and that it was never abrogated. Evidence for this is found in the fact that his noble wives —may Allah be pleased with them— performed iʿtikāf after him, without any objection, thereby reviving his Sunnah and following his guidance —peace and blessings be upon him.
This ḥadīth also provides evidence for the permissibility of women performing iʿtikāf in the mosques, provided they adhere to the prescribed Islamic guidelines and that no cause of temptation (fitnah) arises from their presence; otherwise, they are to refrain from it.
It further indicates the virtue of the last ten days of Ramadān, as the Prophet —may Allah’s peace and blessings be upon him— specifically devoted these days to iʿtikāf.