2a] About the hadeeth, “There is no i‘tikaaf except in the three mosques”

2a]
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Differences in reports from Hudhayfah (may Allah be pleased with him). It was narrated fromhim via other chains of narrators that he said: There is no i‘tikaaf except in a mosque in which prayers are offered in congregation. And he did not limit it to the three mosques at all.
Ibn Hazm (may Allah havemercy on him) said in al-Muhalla (5/195), after mentioning this differenceof opinion:
We say: It is uncertain whether this is from Hudhayfah or someone else, and something uncertain cannot be definitely attributed to the Messenger of Allah (blessings and peace of Allah be upon him). If he (peace be upon him) had said, “There is no i‘tikaaf except in the three mosques”, Allah would have preserved it and there would have been nouncertainty concerning it. So we are certain that he (peace be upon him) never said it. End quote.
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The senior Sahaabah did something other than that. ‘Ali ibn Abi Taalib (may Allah be pleased with him), ‘Aa’ishah and Ibn ‘Abbaas all issued fatwas stating that i‘tikaafmay be observed in any mosque in which prayers in congregation are held, and there is no proof that any of the Sahaabah differed from them concerning that. Rather this action (i.e., observing i‘tikaaf in the mosque) was well-known among them in all regions, with no objection to it, apart from what was narrated from Hudhayfah (may Allah be pleased with him). And Allah knows best. This was stated by Shaykh Sulaymaan al-‘Alwaan.
To sum up, it is not correct to attribute this hadeeth to the Prophet (blessings and peace of Allah be upon him). It is the individual opinion of Hudhayfah in which he differed from the rest of the Sahaabah (may Allah be pleased with them), as he also differed from the apparent meaning of the Holy Qur’aan which states that i‘tikaaf may be observed in any mosque, as Allah says (interpretation of the meaning): “while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187]. It is not appropriate to go against the apparent meaning of the Qur’aan and the actions of the majority of the Sahaabah on the basis of one mawqoof report concerning which there is some uncertainty, as it was not narrated by the authors of Saheehs or Sunans, and none of the earlier fuqaha’ issued any fatwa on that basis. Although some of the later scholars were of this view, their ijtihaad concerning this matter was incorrect.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim) said in al-Sharh al-Mumti‘ (6/504):
It is Sunnah to observe i‘tikaaf in any mosque in the world, not only in the three mosques, as it was narrated from Hudhayfah ibn al-Yamaan (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “There is no i‘tikaaf except in the three mosques.” This is a da‘eef (weak) hadeeth.
The fact that it is da‘eef is indicated by the fact that Ibn Mas‘ood (may Allah bepleased with him) doubted it and said: Perhaps they got it right and you got it wrong, or they remembered and you forgot. Thus he regarded this ruling and this report as unsound.
As for the ruling, it is to befound in the words: They got it right and you got it wrong. As for his doubting the report, it is reflected in his words: They remembered and you forgot. Human beingsare prone to forgetfulness.
If this hadeeth is saheeh, then what it means is thatthere is no perfect i‘tikaaf,i.e., in other mosques apart from the three, just as prayers offered elsewhere are lower in status than prayers offered in the three mosques.
The fact that it is general in meaning and includes all mosques is indicated by the words of Allah (interpretation of the meaning): “while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187].
Moreover, how can this ruling in the Book of Allahbe for the ummah that stretches from east to west, then we say that it is not valid except in the three mosques? It is far-fetched to suggest that the ruling is mentioned in general terms to the Muslim ummah then to say that this act of worship is not valid except in three mosques. End quote.
And Allah knows best./

2] About the hadeeth, “There is no i‘tikaaf except in the three mosques”

2]
Imam al-Albaani said in his essay Qiyaam Ramadan, in the section on i‘tikaaf: “Then I came across a clear saheeh hadeeth which singles outthese mosques: ‘There is no i‘tikaaf except in the three mosques.”’ And he pointed out that it is a hadeeth of Hudhayfah narrated by al-Tahhaawi, al-Bayhaqi and al-Isma‘eeli, and hence in al-Silsilah al-Saheehah. What is the ruling on this hadeeth? What could we learn from it concerning i‘tikaaf? i.e., do we understand that it is prohibited to observe i‘tikaaf anywhere but in the three mosques or do we learn from this hadeeth that perfect i‘tikaaf cannot be done except in the three mosques? In either case, what is the proof?.
Praise be to Allaah.
Firstly:
The Qur’aan and Sunnah, and scholarly consensus, indicate that it is mustahabb to observe i‘tikaaf in the mosques.
Allah, may He be exalted, says (interpretation of themeaning):
“and We commanded Ibrâhim (Abraham) and Ismâ'il (Ishmael) that theyshould purify My House (the Ka'bah at Makkah) forthose who are circumambulating it, or staying (I'tikâf), or bowingor prostrating themselves (there, in prayer)”
[al-Baqarah 2:125].
“And do not have sexual relations with them (your wives) while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”
[al-Baqarah 2:187].
More than one of the scholars narrated that there was consensus on that. See: al-Ijmaa‘ by Ibn al-Mundhir, 47; al-Mughni,3/122
Although the scholars differed concerning the description of the mosquein which it is prescribed toobserve i‘tikaaf, there is hardly any difference of opinion among the fuqaha’ that it is permissible to observe i‘tikaaf in the mosque in which Jumu‘ah prayer andprayers in congregation are offered. There was no report of any difference ofopinion concerning that except from some of the Taabi‘een.
We have discussed this issue previously on our website in the answers to questions no. 49006 and 48985 .
Secondly:
With regard to the hadeeth mentioned in thequestion, “There is no i‘tikaaf except in the threemosques,” it is a hadeeth from the great Sahaabi Hudhayfah ibn al-Yaman which was narrated from him via Sufyaan ibn ‘Uyaynah from Jaami‘ ibn Abi Raashid from Abu Waa’il: Hudhayfah said to ‘Abdullah, meaning ibn Mas‘ood (may Allah be pleased with him): Are you observing i‘tikaaf between your house and the house of Abu Moosa when you know that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no i‘tikaaf exceptin al-Masjid al-Haraam or in the three mosques”? ‘Abdullah said: Perhaps you have forgotten and they remembered, or you made a mistake and they got it right.
But the companions of Sufyaan ibn ‘Uyaynah differed concerning it.
Some of them narrated it as being the words of the Prophet (blessings and peace of Allah be upon him). They were:
Muhammad ibn al-Faraj, recorded by al-Ismaa‘eeli in Mu‘jam Shuyookhihi, 2/112; Mahmoud ibn Adam al-Marwazi, recorded by al-Bayhaqi in al-Sunan, 4/316; Hishaam ibn ‘Ammaar, recorded by al-Tahhaawi in Bayaan Mushkil al-Athaar, 7/40; Sa‘eed ibn Mansoor, as recorded in al-Tahqeeq fi Ahaadeeth al-Khilaaf by Ibn al-Jawzi, 2/127.
Some of them narrated it as being the words of Hudhayfah, as if the isnaad ends with him (and not with the Prophet(blessings and peace of Allah be upon him)). They were:
‘Abd al-Razzaaq in al-Musannaf, 4/348; Sa‘eed ibn ‘Abd al-Rahmaan and Muhammad ibn Abi ‘Umar,reported by al-Faakihi in Akhbaar Makkah, 2/149
The more correct view – and Allah knows best – is the mawqoof report which goes back to Hudhayfah, i.e., he said these words on the basis of his own opinion and ijtihaad, and he did not hear it from the Prophet (blessings and peace of Allah be upon him). That is for the following reasons:
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This text is narrated as the words of Hudhayfah (may Allah be pleased with him) by another chain of narrators. It was narrated by Ibn Abi Shaybah in al-Musannaf (2/337) and also by ‘Abd al-Razzaaq (4/347) via Sufyaan al-Thawri from Waasil al-Ahdab from Ibraahem al-Nakha‘i who said: Hudhayfah came to ‘Abdullah and said: Is it not amazing that your people are observing i‘tikaaf between your house and the house of al-Ash‘ari? – Meaning in the mosque. ‘Abdullah said: Perhaps they got it right and you got it wrong! Hudhayfah said: Do you not know that there is no i‘tikaaf except in three mosques: al-Masjid al-Haraam [in Makkah], al-Masjid al-Aqsa[in Jerusalem] and Masjid Rasool-Allah (blessings and peace of Allah be upon him) [in Madinah]? There is no difference between observing i‘tikaaf in it or in this market of yours..
The report of Ibraaheem al-Nakha‘i from ‘Abd-Allahibn Mas‘ood is acceptable to the scholars. See: Jaami‘al-Tahseel, 141; Sharh al-‘Ilal, 1/294 :->

Taking pills to prevent menses in order to observe i’tikaaf

I want to sit in Aitikaaf. This would be my third time I will be in
Aitikaaf. My menses date will be somewhere in the last 10days of
Ramadaan. There are pills available nowadays to stop the periods. I
have used them while I sat in Aitikaa for the first time as my menses
date was there. But this time I am afraid to use them as I had cancer
and I have been operated and went through Chemotherapy. When I was
diagnosed to cancer I did neeeyat that may ALLAH grant me health and I
will sit in Aitikaaf. Now it the matter of my promise with ALL MIGHTY
ALLAH. What should I do? Should I consult a doctor to knowif the pills
would be no harm or shall I not sit in Aitikaaf? Please tell me as I
am very worried.
Praise be to Allaah.
Firstly:
We ask Allaah to heal you and grant you good health, and to keep your
spiritual and worldly affairs safe and sound.
Secondly:
It is permissible to take pills to prevent menses in order to be able
to do actsof worship such as i'tikaaf,'umrah and Hajj, but that is
subject to the condition that they should not be harmful to the body.
As you are suffering from thedisease that you mentioned, you have to
consult the doctor before taking these pills, and make sure that they
will not conflict with your treatment or cause any harm to you. The
Muslim is enjoined to take care of his body and not harm it, because
Allaah says (interpretation of the meaning):
"And do not kill yourselves (nor kill one another). Surely, Allaah is
Most Merciful to you"
[al-Nisa' 4:29]
"and do not throw yourselves into destruction"
[al-Baqarah 2:195]
and the Prophet (peace and blessings of Allaah be upon him) said:
"There should be neither causing harm nor reciprocating harm."
Narrated by Ahmad and Ibn Maajah (2341), classed as saheeh by
al-Albaani in Saheeh Ibn Maajah.
It says in al-Adaab al-Shar'iyyah (2/463): It is haraam to use as a
remedy anything that causes harm. End quote.
Based on this, if these pillsare harmful then it is not permissible
for you to take them, and you can start i'tikaaf, then if your menses
comes then you should leave the mosque and stop i'tikaaf; this is
anexcuse for you to stop it, and in fact it will be obligatory for you
to do so because it is not permissible for a menstruating woman to
remain in the mosque.
But if they are not harmful then there is nothing wrong with your taking them.
And Allaah knows best.

He wants to observe i’tikaaf but he has an appointment with the doctor

I want to sit for iteqaf buti have an important apointment with my doctor . Can i go to the doctor while having iteqaf, eller i should not sit for iteqaf. please give me answer as early as possible so i become assure what should I do.
Praise be to Allaah.
I’tikaaf means staying in the mosque.
I’tikaaf is Sunnah and mustahabb, especially in the last ten days of Ramadaan, but it is not obligatory unless a Muslim has made it obligatory for himself by means of a vow. But if there is no vow, it is not obligatory.
See the answer to question no. 48999 .
The basic principle is that the person who is observing i’tikaaf should not exit the mosque except in the case of a need which cannot be met in the mosque, such as wudoo’, ghusl and relieving himself, because of the hadeeth of ‘Aa’ishah which says that when the Prophet (peace and blessings of Allaah be upon him) observed i’tikaaf, he did not enter the house except to relieve himself. Narrated by Muslim (297).
If you need to go to the doctor and this appointment cannot be delayed until after Ramadaan, then it seems that there is nothing wrong with your exiting the mosque to go to the doctor, then coming back to the mosque. Al-Nawawi (may Allaah have mercy on him) stated in al-Majmoo’ (6/545) that for a person in i’tikaaf who is so sick that it is too hard for him to stay in the mosque because he needs to be in his bed, and he needs to be helped and to be visited by the doctor etc, it is permissible for him toleave the mosque. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Jalasaat Ramadaaniyyah (1411 AH/ al-Majlis al-Saabi’, 144):
Whoever needs to see a doctor may leave, otherwise he should stay in the mosque. End quote.
And Allaah knows best.