Is Itikaf Permissible for Women, and How Do We Understand the Prophet’s Statement to His Wives?
Question
What is the ruling on itikaf for women? I heard that the Prophet Muhammad told his wife that this was not righteousness, yet the wives of the Prophet continued doing itikaf after he passed away. Is this correct? Is it allowed for women to perform itikaf as long as they are not neglecting their family duties, such as a college student who has no children and needs time for worship?
Answer
Alhamdulillah, wassalatu wassalamu ala rasulillah, wa ala alihi wa sahbihi ajmain.
This issue requires careful clarification, because a specific prophetic incident is sometimes misunderstood and taken as a general prohibition, when in fact the scholars understood it very differently.
1. The Shar‘i Context of Itikaf
Itikaf is a legislated act of worship for both men and women.
Allah says:
“And do not have relations with them while you are staying for worship in the mosques.”
Surat al Baqarah 2:187
This verse addresses believers generally, and the Sunnah explains that women are included in the ruling of itikaf.
It is authentically established that:
- The Prophet performed itikaf
- His wives also performed itikaf during his lifetime
Aishah said:
“The Prophet used to observe itikaf during the last ten nights of Ramadan until Allah took his soul, then his wives observed itikaf after him.”
Sahih al Bukhari and Sahih Muslim
This hadith is clear and decisive that itikaf for women is permissible and established in the Sunnah.
2. The Incident Where the Prophet Said ‘This Is Not Righteousness’
There is an authentic narration that when the Prophet saw multiple tents set up in the masjid by his wives for itikaf, he said words to the effect of:
“Is it righteousness that you seek by this?”
He then left his own itikaf that year and delayed it.
The scholars explained that:
- The Prophet was not forbidding itikaf for women
- He was addressing a specific concern related to:
- Competition between the wives
- Fear of showing off
- Crowding the masjid
- Turning worship into rivalry rather than sincerity
This was a situational correction, not a legal prohibition.
This is proven by the fact that:
- He did not forbid them afterward
- His wives continued performing itikaf after his death
- The Companions did not understand this statement as a ban on women’s itikaf
If it had been haram or disliked in principle, they would not have continued it.
3. The Position of the Four Madhahib
All four schools of fiqh agree that itikaf is permissible for women, with conditions.
- Hanafi: Permissible, traditionally preferred at home, but masjid itikaf is valid.
- Maliki: Permissible in the masjid, with safety and propriety.
- Shafii: Permissible in the masjid with the husband’s permission.
- Hanbali: Permissible in the masjid with proper conditions and no neglect of obligations.
There is no madhhab that considers women’s itikaf inherently impermissible.
4. Conditions and Balance
Women’s itikaf is conditioned on:
- Not neglecting obligatory duties
- No harm to dependents
- Safety and propriety
- Permission where applicable (such as marital rights)
If these conditions are met, then itikaf is valid and rewarded.
For example:
- A single woman
- A student with no dependents
- A woman whose family duties are not being neglected
In such cases, there is no Shar‘i objection to performing itikaf.
5. Relevant Usul Principle
الحكم يدور مع علته وجودا وعدما
A ruling follows its effective cause, existing when it exists and ending when it ends.
The Prophet’s statement was tied to a specific concern (competition and distraction), not to women’s itikaf itself. When that concern is absent, the ruling does not apply.
Final Ruling
Itikaf is permissible and established for women according to the Qur’an, Sunnah, and the consensus of the scholars.
The Prophet’s statement questioning righteousness was not a prohibition, but a situational correction addressing rivalry and distraction. This is proven by the fact that his wives continued performing itikaf after his death.
As long as a woman is not neglecting her obligatory duties, causing harm, or violating proper conditions, her itikaf is valid, permissible, and rewarded.
This includes women such as students or those without dependents who are able to dedicate time to worship responsibly.
And Allah knows best.