The connection betweenfasting and I’tikaaf

Nodoubt when a person has all the means of purifying his heart by keepingaway from all the things that can distract him from worship, this willbe more effective in helping him to turn towards Allah with devotionand humility. Hence the Salaf regarded it as mustahabb to combinefasting and I’tikaaf. Imam Ibn al-Qayyim (may Allah have mercy on him)said: “It was not reported that the Prophet, Peace and Blessings ofAllah be upon him,ever did I’tikaaf when he was not fasting. Indeed, ‘Aa’ishah said:‘There is no I’tikaaf except with fasting.’” (Narrated by Abu Dawood,2473)

Allah did not mentionI’tikaaf except in conjunction with fasting, and the Messenger ofAllah, Peace and Blessings of Allah be upon him, did not doI’tikaaf except in conjunction with fasting.

Themost correct opinion concerning the evidence which the majority of theSalaf agreed upon is: “that fasting is a condition of I’tikaaf. This isthe view that was regarded as most correct by Shaykh al-IslamAbu’l-‘Abbaas Ibn Taymiyah.” (Zaad al-Ma’aad, 2/87, 88)

Theview that fasting is a condition of I’tikaaf was narrated from Ibn‘Umar and Ibn ‘Abbaas. It was also the view of Maalik, al-Oozaa’i andAbu Haneefah, and different opinions were narrated from Ahmad andal-Shaafa’i.

With regard to thewords of Ibn al-Qayyim (may Allah have mercy on him), “It was notreported that the Prophet, Peace and Blessings of Allah be upon him,ever did I’tikaaf when he was not fasting”, there is some room fordebate. It was reported that the Prophet, Peace and Blessings ofAllah be upon him,did I’tikaaf in Shawwaal (narrated by al-Bukhaari, 1928, and Muslim,1173), but it was not proven whether he was fasting or not on thesedays when he did I’tikaaf.

Themost correct view is that fasting is mustahabb for the one who doesI’tikaaf, but it is not a condition of his I’tikaaf being valid.