The Allowance of a woman to make ‘Itikaaf and visit her husband (who is making ‘Itikaaf) in the masjid:

4. It is permissible for a woman to visit her husband while he is making ‘Itikaaf.  And he may walk with her to bid her farewell up to the door of the masjid, based on the saying of Safiyyah RAA:

“The Prophet (sallallaahu alayhi wasallam) was making ‘Itikaaf in the masjid during the last ten days of Ramadaan, so I went to visit him one night, and his wives were with him.  So I spoke to him for an hour, then I got up to leave and he said: ‘Don’t rush, I’ll go out with you.’  So he got up with me to escort me out.”  And her dwelling used to be in the home of Usaamah Ibn Zaid.  Then they walked until they reached the door of the masjid, which was by the door of Umm Salamah.  Then two men from the Ansaar passed by and when they saw the Prophet (sallallaahu alayhi wasallam), they rushed away.  So the Prophet (sallallaahu alayhi wasallam) said: ‘Slow down!  This is (my wife)Safiyyah Bint Huyai’ So they said: ‘SubhaanAllaah, O Messenger of Allaah.’  He (sallallaahu alayhi wasallam) said: ‘Verily, the Devil flows through the human like the flowing of blood.  And I feared lest he put some evil into your hearts.’”  [Or he (sallallaahu alayhi wasallam) said: “something into your hearts.”] [15]

Rather it is even permissible for a woman to make ‘Itikaaf along with her husband in the masjid or by herself, based on the statement of ‘Aa’ishah RAA: ”One of the wives of Allaah’s Messenger (sallallaahu alayhi wasallam) made ‘Itikaaf with him while she was in the state of Istihaada (bleeding between periods) [in another narration it states she is Umm Salamah] and she would see red (blood) or yellowish traces (come out of her).  And sometimes we put a tray beneath her when she offered the prayer.” [16]

And she also said: “The Prophet (sallallaahu alayhi wasallam) would observe ‘Itikaaf during the last ten days of Ramadaan, until he died.  Then his wives observed ‘Itikaaf after him.” [17]

There is proof in this that it is permissible for the women to make ‘Itikaaf also.  And there is no doubt that this is on the condition that their guardians grant them permission to do that.  And it is also on the condition that the place is free from any fitnah and intermingling with men, based on the many evidences for that and also on the Fiqh principle: “Preventing an evil takes precedence over bringing about a good.”

5. Having sexual intercourse nullifies one’s ‘Itikaaf, based on Allaah’s saying: “And do not have sexual relations with them (your wives) while you are making ‘Itikaaf in the masaajid.”

And Ibn ‘Abbaas RAA said: “If the person making ‘Itikaaf has sexual relations then he nullifies his ‘Itikaaf and must start it over again.” [18]

There is no recompense (kaffaarah) that is binding upon him due to a lack of anything being mentioned about that by the Prophet (sallallaahu alayhi wasallam) and his Companions.

Footnotes:
[1] This is a portion of a hadeeth from ‘Aa’ishah reported by Al-Bukharee, Muslim and Ibn Khuzaimah in their Saheeh collections.  I have referenced it in Saheeh Sunan Abee Dawood (2127)

[2] Reported by Al-Bukharee, Muslim and Ibn Khuzaimah.  The extra addition is from Al-Bukhaaree in one narration as is stated in my abridgment to it (995).  And it is referenced in Saheeh Sunan Abee Dawood (2136-2137) also.

[3] Reported by Al-Bukhaaree and Ibn Khuzaimah in their Saheeh collections and it is referenced in the previously mentioned source (2126-2130)

[4] Reported by Al-Bukhaaree and Muslim and Ibn Khuzaimah (2223) and it is referenced in Al-Irwaa (966) and Saheeh Abee Dawood (2125)

[5] Surat-ul-Baqarah: 187.  Imaam Al-Bukhaaree used this ayah as evidence for hat we have stated above.  Al-Haafidh Ibn Hajr said: “The point of evidence found in this ayah is that if it were correct to do ‘Itikaaf in someplace other than a masjid, the forbiddance of having sexual relations would not be specifically mentioned, because sexual intercourse is forbidden during ‘Itikaaf according to the consensus of the scholars.  So it is understood through the mentioning of “masaajid” that the meaning is that ‘Itikaaf is not correct except in it the masaajid.

[6] Reported by Al-Baihaqee with an authentic chain, and Abu Dawood with a sound chain.  The following narration from ‘Aa’ishah RAA is also form Abu Dawood, and it is referenced in Saheeh Aee Dawood (2135) and Al-Irwaa (966)