Fiqh I'tikaf

By Language (Lughah):
- الملازم - follow, accompany, familiarize, honor (See Imam ash Syaukani, Fathul Qadir, 1 / 244. Mawqi 'Ruh al-Islam)
يقال عكف على الشيء: إذا لازمه
                It says, 'akafa' ala Ash Syai '(He settled on something), meaning he was always with him. (Ibid)
Shaykh Sayyid Sabiq rahimahullah says:
الاعتكاف لزوم الشئ وحبس النفس عليه, خيرا كان أم شرا
I'tikaf is to honor something and shut down, in terms of good or bad. (Fiqhus Sunnah, 1 / 475)
In term (Personality '):
 والاعتكاف في الشرع: ملازمة طاعة مخصوصة على شرط مخصوص
In Personality ': settled in order to adhere specifically to the special requirements as well. (Fathl Qadir, 1 / 245)
Shaykh Sayyid Sabiq rahimahullah says:
والمقصود به هنا لزوم المسجد والاقامة فيه بنية التقرب إلى الله عزوجل.
What is meant here is I'tikaf fulfill prayers in mosques and enforce it with the intention of drawing nearer to Allah 'Azza wa Jalla. (Fiqhus Sunnah, 1 / 475)


Legal Basis
- Koran

ولا تباشروهن وأنتم عاكفون في المساجد
Do not you interfere with them (wife), while you're I'tikaf at the mosque. (Surat al-Baqara: 187)
- As Sunnah

Of 'Aisha radiallahu' anha:

أن النبي صلى الله عليه وسلم كان يعتكف العشر الأواخر من رمضان حتى توفاه الله ثم اعتكف أزواجه من بعده

That the Prophet sallallaahu 'Alaihi wa Sallam retreat in the last 10 days of Ramadan till he diwafatka God, then his wives were I'tikaf after that. (Narrated by Bukhari, No. 2026, No. Muslims. 1171, Abu Daud No. 2462. Ahmad No. 24 613, and others)

From Abu Hurayrah, he said:
كان النبي صلى الله عليه وسلم يعتكف في كل رمضان عشرة أيام فلما كان العام الذي قبض فيه اعتكف عشرين يوما
Formerly the Prophet sallallaahu 'Alaihi wa Sallam I'tikaf in every 10 days of Ramadan, when in the year he died, he I'tikaf 20 days. (Narrated by Bukhari No. 694, No. Ahmad. 8662, Ibn Hibban No. 2228, Al Baghawi No. 839, Abu Ya'la No. 5843, Abu Nu'aim in Akhbar Ashbahan, 2 / 53)



- Ijma '

Shaykh Sayyid Sabiq rahimahullah said that there was consensus about the Shari'a I'tikaf:

وقد أجمع العلماء على أنه مشروع, فقد كان النبي صلى الله عليه وسلم يعتكف في كل رمضان عشرة أيام, فلما كان العام الذي قبض فيه اعتكف عشرين يوما.
Scholars have consensus that I'tikaf is prescribed, the Prophet sallallaahu 'Alaihi wa Sallam Ramadan retreat every 10 days and 20 days when the year he died. (Fiqhus Sunnah, 1 / 475)

The statute

The statute is sunnah alias is not mandatory, except I'tikaf because vows.

Imam Ash Syaukani rahimahullah says:

وقد وقع الإجماع على أنه ليس بواجب, وعلى أنه لا يكون إلا في مسجد

There has been consensus that I'tikaf not the obligation, and that he could not be implemented except in the mosque. (Fathul Qadir, 1 / 245)

But if there is one who vowed to retreat, then it is obligatory for him retreat.

Ash Shaykh Sayyid Khadimus Sabiq Sunnah says:
الاعتكاف ينقسم إلى مسنون وإلى واجب, فالمسنون ما تطوع به المسلم تقربا إلى الله, وطلبا لثوابه, واقتداء بالرسول صلوات الله وسلامه عليه, ويتأكد ذلك في العشر الاواخر من رمضان لما تقدم, والاعتكاف الواجب ما أوجبه المرء على نفسه, إما بالنذر المطلق, مثل أن يقول: لله علي أن أعتكف كذا, أو بالنذر المعلق كقوله: إن شفا الله مريضي لاعتكفن كذا.
وفي صحيح البخاري أن النبي صلى الله عليه وسلم قال: "من نذر أن يطيع الله فليطعه"

I'tikaf divided into two parts, the sunna and payers. I'tikaf I'tikaf sunna is done voluntarily by a Muslim in order taqarrub ilallahi (closer to Allah), in order to seek reward and follow the sunna of the Prophet sallallaahu 'Alaihi wa Sallam. It was emphasized in the last 10 days of Ramadan as the previous explanation.

I'tikaf mandatory is what is required of one's self, either as an absolute vow, as saying: obliged me to retreat so because of God. Or because the vow which mu'alaq (related to something), like saying: if God would heal my illness I'tikaf so ..

Mentioned in al-Saheeh that the Prophet sallallaahu 'Alaihi wa Sallam said: "He who vowed to obey God then obey (pay the poor)." (Fiqhus Sunnah, 1 / 475)


I'tikaf Women

Of 'Aisha radiallahu' anha:

أن النبي صلى الله عليه وسلم كان يعتكف العشر الأواخر من رمضان حتى توفاه الله ثم اعتكف أزواجه من بعده

That the Prophet sallallaahu 'Alaihi wa Sallam retreat in the last 10 days of Ramadan till he diwafatka God, then his wives were I'tikaf after that. (Narrated by Bukhari, No. 2026, No. Muslims. 1171, Abu Daud No. 2462. Ahmad No. 24 613, and others)

Shaykh Al-Albani rahimahullah commenting on this hadeeth:

وفيه دليل على جواز اعتكاف النساء أيضا ولا شك أن ذلك مقيد بإذن أوليائهن بذلك وأمن الفتنة والخلوة مع الرجال للأدلة الكثيرة في ذلك والقاعدة الفقهية: درء المفاسد مقدم على جلب المصالح

In this hadith there is the argument bolehnya I'tikaf for women as well, and no doubt that the skill is tied with the permission of his guardian, or safe from slander, and safe from being alone with men because many arguments that show that, also the rules of fiqh: refused to take more damage than benefit to take precedence. (Qiyamur Ramadan, Hal. 35. Ed. 2. Maktabah Islamiyah, 'Amman. Jordan)

In addition, women should be in the mosque I'tikaf enabling and conducive for them.

 Said Sheikh Az Wahbah Zuhaili Hafizhahullah:
وإذا اعتكفت المرأة في المسجد, استحب لها أن تستتر بشيء; لأن أزواج النبي صلى الله عليه وسلم لما أردن الاعتكاف أمرن بأبنيتهن, فضربن في المسجد, ولأن المسجد يحضره الرجال, وخير لهم وللنساء ألا يرونهن ولا يرينهم.

"If a woman I'tikaf at the mosque, he recommended making the cover with something, because the wives of the Prophet sallallaahu 'Alaihi wa Sallam when about I'tikaf, he ordered them to keep themselves, and they set up camp at the mosque because the mosque attended by the male men, and it's better for them (men) and for women, so men do not see them and vice versa. "(Al-Islami wa Fiqhul Adillatuhu, 3 / 125)

Preferment
There is no authentic history of the mendefinitkan I'tikaf virtue in particular. However, the existence of authentic news that the prophet, the wife, and the friends who always do every Ramadan shows I'tikaf virtue. Therefore, it is unlikely they merutinkan deeds that are considered 'normal'.

Shaykh Sayyid Sabiq rahimahullah writes as follows:
قال أبوداود: قلت لاحمد رحمه الله: تعرف في فضل الاعتكاف شيئا? قال: لا, إلا شيئا ضعيفا.

Abu Dawud said: I said to Ahmad rahimahullah: "Are you I'tikaf mengatahui about virtue?" He said, "No, except for a history of the da'eef." (Fiqhus Sunnah, 1 / 475)
Terms I'tikaf

ويشترط في المعتكف أن يكون مسلما, مميزا طاهرا من الجنابة والحيض والنفاس, فلا يصح من كافر ولا صبي غير مميز ولاجنب ولاحائض ولا نفساء.
Terms for the retreat are: Muslim, mumayyiz (already able to distinguish one true, good and bad), the holy of junub, menstruation, and childbirth, are not valid if the infidel, the children who have not mumayyiz, junub, menstruation, and childbirth . (Fiqhus Sunnah, 1 / 477)
Pillars, Pillars I'tikaf
أركانه: حقيقة الاعتكاف المكث في المسجد بنية التقرب إلى الله تعالى, فلو لم يقع المكث في المسجد أو لم تحدث نية الطاعة لا ينعقد الاعتكاف.
Pillars-rukunnya: the nature of I'tikaf is staying in the mosque with the intention taqarrub ILALLAH Ta'ala. If not settled at the mosque or no intention of carrying out of obedience, it is not legitimately be called I'tikaf. (Ibid)
So, there are two pillars: the intention to worship and live in the mosque.

Can I'tikaf Without the addition of Ramadan and Fasting?

In case this happens khilafiyah, Shaykh Uthaymeen said:
فالذي يظهر لي أن الإنسان لو اعتكف في غير رمضان, فإنه لا ينكر عليه بدليل أن الرسول صلى الله عليه وسلم أذن لعمر بن الخطاب أن يوفي بنذره ولو كان هذا النذر مكروها أو حراما, لم يأذن له بوفاء نذره, لكننا لا نطلب من كل واحد أن يعتكف في أي وقت شاء, بل نقول خير الهدي هدي محمد صلى الله عليه وسلم, ولو كان الرسول صلى الله عليه وسلم يعلم أن في الاعتكاف في غير رمضان, بل وفي غير العشر الأواخر منه سنة وأجرا لبينه للأمة حتى تعمل به
"That seems right to me, that man if I'tikaf in addition to Ramadan, it is not denied based on the proposition that the Prophet sallallaahu 'Alaihi wa Sallam ibn Umar al Khathab allowed to keep his vow. If vows tesebut makruh or illegitimate, surely he would not allow fulfilling his vow. However, we do not require everyone to retreat in whatever it wants him, even should we say the instructions are the instructions of Muhammad sallallaahu 'Alaihi wa Sallam. If Prophet sallallaahu 'Alaihi wa Sallam taught I'tikaf besides Ramadan, even beyond the last 10 days is sunna and rewarding, surely he would explain to the people so that people do. "(Syarhul Mumti', 6 / 164. Mawqi 'Ruh al-Islam)

Hadith is meant by Shaykh Uthaymeen, namely from Ibn Umar that Umar ibn Khattab said:
يا رسول الله إني نذرت في الجاهلية أن أعتكف ليلة في المسجد الحرام. فقال: أوف بنذرك
"O Messenger of Allah, I vowed at the time of ignorance to I'tikaf at night in the Grand Mosque." He also said: "Fill nazarmu." (Narrated by Bukhari No. 1927, 1937.1938)
Shaykh Sayyid Sabiq rahimahullah said:
ففى أمر رسول الله صلى الله عليه وسلم له بالوفاء بالنذر دليل على ان الصوم ليس شرطا في صحة الاعتكاف, إذ أنه لا يصح الصيام في الليل.
Then, on command Prophet sallallaahu 'Alaihi wa Sallam him (Umar) to fulfill the vow, is the proposition that fasting is not a requirement for the validity I'tikaf, given that the invalidity of fasting the night. (Fiqhus Sunnah, 1 / 478)
This is the opinion of Ali, Ibn Mas'ud, al-Hasan al-Basri, ash-Shafi'i, etc.. While 'Aisha, Ibn Umar, Ibn Abbas, Sa'id bin Al-Musayyib, Urwah bin Zubeir, Az Zuhri, Al Auza'i, Malik, Abu Hanifah, stating that I'tikaf invalid without fasting. (Ibid, 1 / 479)
In fact, the Prophet sallallaahu 'Alaihi wa Sallam never I'tikaf in Shawwal, the last 10 days of Shawwal, as narrated by Imam al-Bukhari in the book Shahihnya:
باب الاعتكاف في شوال
Chapter I'tkaf In Shawwal Moon
Thus, a more powerful is that I'tikaf done without fasting remains valid and legitimate as well outside of Ramadan. If the plus fasting then it Afdhal. And Allaah knows best
Mandatory I'tikaf at Mosque: The mosque is how?
In the mosque is a legitimate requirement I'tikaf as directed Quran Al-Baqarah verse 187, is also an example of the sunna Rasululah Peace and Blessings of Allah be upon him.
Mentioned in fiqhiyah Al Al Al Mausu'ah Kuwaitiyah:
أجمع الفقهاء على أنه لا يصح للرجل أن يعتكف إلا في المسجد لقوله تعالى: {وأنتم عاكفون في المساجد}, ولأن النبي صلى الله عليه وسلم لم يعتكف إلا في المسجد.
وأما المرأة فقد ذهب الجمهور إلى أنها كالرجل لا يصح أن تعتكف إلا في المسجد, ما عدا الحنفية فإنهم يقولون إنها تعتكف في مسجد بيتها لأنه هو موضع صلاتها, ولو اعتكفت في مسجد الجماعة جاز مع الكراهة التنزيهية.
                "Fuqaha have consensus that it is not lawful for a man who beri'itikaf except in the mosque, according to His Word Exalted: are you being I'tikaf at the mosque. (Surat al-Baqara: 187), and because the Prophet sallallaahu 'Alaihi wa Sallam did not retreat except in mosques.
There was a woman, jumhur scholars said that they equal to men; unauthorized I'tikaf except in the mosque, except under Hanafiyah, they say that waita I'tikaf at the mosque in his home, because that's where their prayers, and if they I'tikaf at the mosque, it is okay but makruh tanzih (makruh approaching allowed). "(Al Mausu'ah, 37/213)
Said Al-Hafiz Ibn Hajar al 'Asqalani rahimahullah:
واتفق العلماء على مشروطية المسجد للاعتكاف, إلا محمد بن عمر ابن لبابة المالكي فأجازه في كل مكان, وأجاز الحنفية للمرأة أن تعتكف في مسجد بيتها وهو المكان المعد للصلاة فيه
"Scholars have agreed upon reservation for I'tikaf mosque, except Muhammad ibn Umar ibn al-Maliki that allow Lubabah in every place. Among Hanafiyah allow women in mosques I'tikaf his home, which is a place prepared to pray in it. "(Fathul Bari, 4 / 272. Darul Fikr)
Thus the deal, there was a solitary opinion that collide with the mainstream in this regard, it is not considered. But although they agreed on the necessity of the mosque, they disagree about the type of mosque.
He continues:
وذهب أبو حنيفة وأحمد إلى اختصاصه بالمساجد التي تقام فيها الصلوات, وخصه أبو يوسف بالواجب منه وأما النفل ففي كل مسجد, وقال الجمهور بعمومه من كل مسجد إلا لمن تلزمه الجمعة فاستحب له الشافعي في الجامع, وشرطه مالك لأن الاعتكاف عندهما ينقطع بالجمعة, ويجب بالشروع عند مالك, وخصه طائفة من السلف كالزهري بالجامع مطلقا وأومأ إليه الشافعي في القديم, وخصه حذيفة بن اليمان بالمساجد الثلاثة, وعطاء بمسجد مكة والمدينة وابن المسيب بمسجد المدينة, واتفقوا على أنه لا حد لأكثره
"Imam Abu Hanifa and Imam Ahmad argues dikhususnya I'tikaf only at the mosque in which implemented a variety of prayers, Imam Abu Yusuf specializes in the obligatory prayers, there were prayers in all mosques could sunna. The majority (jumhur) believes appropriate in all the mosques of generality, except for people who are also all the Friday prayer, then the Imam ash-Shafi'i menyunnahkan at the mosque Jami ', there was Imam Malik requires it (Masjid Jami') because according to them, I'tikaf be interrupted due to Friday prayers. Imam Malik require it (being in the mosque Jami ') since the beginning I'tikaf. Most of the Salaf such as Az Zuhri specializes jami mosque 'is absolute, it also hinted at in the opinion of Imam ash-Shafi'i ever.
While Hudhayfah bin Yemen specialize in only three mosques (the Grand Mosque, the Prophet's Mosque, Aqsa Mosque), Atha 'specializing in the mosques in Mecca and Medina, Said bin Al Musayyib specializes mosque in Medina, and they agreed there is no limitation in terms of the number. " (Ibid)
From the explanation of Al Hafiz, we can conclude, that the jurists disagree about the type of the mosque that should be done I'tikaf in it:
I'tikaf validity only in the mosque in which made the five prayers and the Friday prayer (Term: jami mosque '). This is the opinion of Abu Hanifah, Ahmad, Thawr, Malik, etc.
I'tikaf legitimately done in all the mosques, including the mosque is not set up the Friday prayer. (Term: ghairu mosque Jami '- Surau), this is opinion, Shafi, David, etc.. This is the opinion jumhur (majority of scholars). Imam Bukhari also follow this opinion, he wrote in Shahihnya:
باب الاعتكاف في العشر الأواخر والاعتكاف في المساجد كلها
Chapter I'tikaf in the last 10 days and total I'tikaf mosques. (Then he quoted Al Baqarah 187)
I'tikaf valid only performed at three mosques: the Grand Mosque, the Prophet's Mosque, and the Aqsa Mosque. This opinion Hudhayfah bin Yemen radhiallahu 'Ahu, it is apparent from the opinion of Shaykh al-Albani rahimahullah, in the Genealogy As Saheehah No. Ash. 2786.
Only the mosques in Mecca and Medina, whatever the mosque. This opinion 'Atha
Only the mosque in Medina, whatever the mosque. This is the opinion of Sa'eed ibn al-Musayyib
Jumhur appears that the opinion is an opinion that is stronger, as Shaykh Ibn Uthaymeen explanation on further discussion.
Hadith: No I'tikaf Unless the Three Mosques
Sound hadith:
لا اعتكاف إلا في المساجد الثلاثة
"No I'tikaf except at three mosques." (Narrated Ath Thahawi, Sharh atsar No. Musykilul. 2771. Al-Bayhaqi, 4 / 316) of the Haram, Nabawi mosque, and the Aqsa Mosque
Shaykh Uthaymeen said: This hadith da'eef (weak). (Syarhul Mumti ', 6 / 164).
While Shaykh al-Albani says:
و هذا إسناد صحيح على شرط الشيخين
Isnad hadith is saheeh according to the terms syaikhain (Bukhari-Muslim). (As Ash Saheehah No. pedigree. 2786)
 Abdullah bin Mas'ud radhiallahu 'Anhu interpret the above hadith, only to deny the perfection I'tikaf only, not to deny the validity I'tikaf in another mosque. Shaykh Al-Albani said that Ibn Mas'ud mentakwil so, he said:
لا اعتكاف كاملا, كقوله صلى الله عليه وسلم: "لا إيمان لمن لا أمانة له, و لا دين لمن لا عهد له" و الله أعلم
"I'tikafnya not perfect, as his saying Peace and Blessings of Allah be upon him:" There is no faith for those who do not maintain the trust, and no religion for those who do not keep their promises. "Allaah knows best (Ibid)
Shaykh Uthaymeen rahimahullah also understands this, he said:
إن صح هذا الحديث فالمراد به لا اعتكاف تام, أي أن الاعتكاف في هذه المساجد أتم وأفضل, من الاعتكاف في المساجد الأخرى, كما أن الصلاة فيها أفضل من الصلاة في المساجد الأخرى. ويدل على أنه عام في كل مسجد قوله تعالى: {{ولا تباشروهن وأنتم عاكفون في المساجد}} [البقرة: 187]. فقوله تعالى: {{}} في المساجد (ال) هنا للعموم ....
If a hadith is authentic, then the intention is not perfect I'tkafnya, namely real I'tikaf in mosques are more than perfect and Afdhal I'tikaf in another mosque as prayers in it more than prayers in the mosque Afdhal another. It is shown that this applies to all the mosques are the words: (Do not you interfere with them while you I'tikaf in mosques), God's word fil Masajid (in mosques), Al (alif lam) here shows a general ... ( Ibid)
He continues:
ثم كيف يكون هذا الحكم في كتاب الله للأمة من مشارق الأرض ومغاربها, ثم نقول: لا يصح إلا في المساجد الثلاثة! فهذا بعيد أن يكون حكم مذكور على سبيل العموم للأمة الإسلامية, ثم نقول: إن هذه العبادة لا تصح إلا في المساجد الثلاثة, كالطواف لا يصح إلا في المسجد الحرام. فالصواب أنه عام في كل مسجد, لكن لا شك أن الاعتكاف في المساجد الثلاثة أفضل, كما أن الصلاة في المساجد الثلاثة أفضل.
Then, how can the law contained in the Book of Allah is true for people in the east and west, then we say to them: not valid unless at three mosques? This is very far, if the law is generally applicable to all Muslims. Then we say worship is not valid unless at three mosques, such as Tawaf is not valid unless at the Grand Mosque.
The truth is that this generally accepted in every mosque, but no doubt I'tikaf in three more main mosque, as prayers in it more mainstream. (Ibid)
Only Sheikh Uthaymeen asserted, that the so-called mosque is established in which prayers and Friday prayers, Friday prayers if no, then it's not a mosque. In other words, he actually was in the first group, which only allow I'tikaf on jami mosque ', just that he is termed by jami mosque'.
Meaning Mosque and Limit
In language (lughah) mosque are:
بيت الصلاة, وموضع السجود من بدن الإنسان والجمع مساجد
Houses for prayers, prostrations and place for the human body, plurality is masajid. (Al Mausu'ah Al fiqhiyah Al Kuwaitiyah, 37/194)
Meanwhile, in terms of defining which there are many of the scholars, among them:

 أنها البيوت المبنية للصلاة فيها لله فهي خالصة له سبحانه ولعبادته
"The houses are built to pray in it, willing only to God alone and to mengibadahiNya." (Imam An Nasafi, Madarik At Tanzil, 4/1-3. FROM Kutub Al Arabi, Beirut)

وكل موضع يمكن أن يعبد الله فيه ويسجد له لقوله صلى الله عليه وسلم: جعلت لي الأرض مسجدا وطهورا
"Any place that lets in it to worship God and prostrate to Him, because his saying of Allaah Alaihiwa Sallam:" cite this as me as a mosque and the sacred earth. "[1] (Imam al-Qurtubi, Al-Jami 'Li Ahkamil Qur'an, 2 / 78. Darul Kutub Al Mishriyah)
Said Sheikh Nasir bin Abdul Karim Al 'Aql Hafizhahullah, as follows:

المسجد هو مكان الصلاة للجماعة وللجمعة, وكل ما اتخذه الناس مصلى فهو مسجد; لأن النبي - صلى الله عليه وسلم - قال: «وجعلت لي الأرض مسجدا وطهورا», وإن كان مسمى المسجد صار أخص من سائر الأرض. والمسجد في الإسلام, وكما كان في عهد النبي - صلى الله عليه وسلم - ليس مكان إقامة الصلاة فحسب, بل كان منطلق أنشطة كثيرة. . . فكان النبي - صلى الله عليه وسلم - يعقد فيه الاجتماعات, ويستقبل فيه الوفود, ويقيم فيه حلق الذكر والعلم والإعلام, ومنطلق الدعوة والبعوث, ويبرم فيه كل أمر ذي بال في السلم والحرب. وأول عمل ذي بال بدأه النبي - صلى الله عليه وسلم - حين قدم المدينة مهاجرا أن شرع في بناء المسجد, وكان النبي - صلى الله عليه وسلم - إذا قدم أن سفر بدأ بالمسجد, كما ورد في الصحيح.
"The mosque is a place for prayer (prayer) and congregational Friday prayers, and every place that used by humans as a place of prayer then it is a mosque. Because the Prophet sallallaahu 'Alaihi wa Sallam said: "cite this as for me the earth as a sacred mosque." Indeed naming a mosque is something more special than all the earth. And, the mosque in Islam, as at the time of the Prophet sallallaahu 'Alaihi wa Sallam is not just a place of prayer alone, even where the starting point of many activities ... Previously, the prophet Shallalahu 'Alaihi wa Sallam never binding (holding) associations, receiving envoys, and setting up various halaqah dhikr, science, and information, sent preachers and messengers, to strengthen all affairs related terms of peace and war. The first activities started by the Prophet sallallaahu 'Alaihi wa Sallam when it comes to move to Medina is the set of the mosque, and the Prophet Shallalahu' Alaihi wa Sallam, if it comes from traveling also stop at the mosque first, as narrated from the hadeeth. "(Shaykh Nasir bin Abdul Karim Al 'Aql, Atsarul' Ulama Mosque Risalatil Tahqiqi fi, Hal. 12. Mawqi 'Al-Islam)
There is also the thresholds mosque clerics have been differences, but the outlook is more striking is the room no matter what it is worth praying pilgrims tahiyatul mosque, then he is including the mosque. Thus, the mosque garden, park, library, hall for rent, not including the mosque even though they in the neighborhood or area of ​​the mosque. Therefore, these places are not commonly used for tahiyatul mosques, and usually people will not think tahiyatul mosque in it. So if mu'takif (people who I'tikaf) into these places without the basic need of the syar'i, then I'tikafnya disconnected.
And Allaah knows best
Activities That Allowed During I'tikaf
                The following activities are allowed during I'tikaf (summarized from Fiqhus Sunnah):
Tawdi '(who drove the family off), as the prophet did thdp Safia
        2. Comb your hair and shave, as' Aisha did to the prophet
Out to meet the basic need of human, such as defecating
Eating, drinking, and sleeping when I'tikaf in mosques, or washing clothes, cleaning the unclean, and other acts that are not possible in the mosque.
                The scholars disagree about the permissibility of visiting the sick, take the corpse, and for the Friday prayers at the mosque ghairu I'tikafnya jami ', among which allow and that said void I'tikafnya. And Allaah knows best
Invalidate I'tikaf
Invalidate the include:
1. Deliberately out of the mosque without any need even for a while
 2. Apostate
 3. Lost my mind
 4. Crazy
 5. Drunk
 6. Jima '(sexual intercourse). (See all in Fiqhus Sunnah, 1/481-483)

Activity During I'tikaf
The mu'takifin should utilize the time during I'tikaf for compliance activities, such as reading the Qur'an, dhikr with sentences ma'tsur, muhasabah, absolute sunnah prayers, okay interspersed with science studies.
Talking with the theme that brings the benefits nor why, but it should not be the main spirit. Not a few people who I'tikaf meet old friends, they finally talked her world affairs; nanya news, the number of children, working where, and so, or busy with SMS and out without a clear intent, finally makes it negligent of compliance activities.
Shaykh Ibn Uthaymeen rahimahullah comment on it, he said:
وقوله: «لطاعة الله» اللام هنا للتعليل, أي: أنه لزمه لطاعة الله, لا للانعزال عن الناس, ولا من أجل أن يأتيه أصحابه ورفقاؤه يتحدثون عنده, بل للتفرغ لطاعة الله عز وجل.
وبهذا نعرف أن أولئك الذين يعتكفون في المساجد, ثم يأتي إليهم أصحابهم, ويتحدثون بأحاديث لا فائدة منها, فهؤلاء لم يأتوا بروح الاعتكاف; لأن روح الاعتكاف أن تمكث في المسجد لطاعة الله عز وجل, صحيح أنه يجوز للإنسان أن يتحدث عنده بعض أهله لأجل ليس بكثير كما كان الرسول صلى الله عليه وسلم يفعل ذلك
"His words (for obedience to God) Lam letter here is to show cause ('physical defect ta'lil lam-term), namely that he lived in a mosque in obedience to God, not to separate themselves from men, nor because he wanted visiting friends, relatives, and talking with them, but to focus on obedience to Allah 'Azza wa Jalla.
By this we know that they're I'tikaf at the mosque. Then, came to them their friends, and chat with the theme of the conversation that is not berfaidah, they come not with the spirit (spirit) to retreat, because the spirits who want to retreat, the indwelling of the mosque is in obedience to God 'Azza wa Jalla. True, that man is okay to talk to some family members but not increase it, as did the Apostle sallallaahu 'Alaihi wa Sallam. "
There was to study the assembly I'tikaf, he said:
لا شك أن طلب العلم من طاعة الله, لكن الاعتكاف يكون للطاعات الخاصة, كالصلاة, والذكر, وقراءة القرآن, وما أشبه ذلك, ولا بأس أن يحضر المعتكف درسا أو درسين في يوم أو ليلة; لأن هذا لا يؤثر على الاعتكاف, لكن مجالس العلم إن دامت, وصار يطالع دروسه, ويحضر الجلسات الكثيرة التي تشغله عن العبادة الخاصة, فهذا لا شك أن في اعتكافه نقصا, ولا أقول إن هذا ينافي الاعتكاف.

"No doubt that the demands of science, including obedience to God, but there I'tikaf special observance, such as prayer, dhikr, reading the Quran, and the like. It's okay mu'takif attend a lesson or two in a day or night, because it does not affect I'tikafnya, but if the science panel is held constant, would make reviewing the material, attend various assemblies that turn her from a special worship, is no doubt again make I'tikafnya reduced, here I am not saying I'tikafnya annulled. (See all in Syarhul Mumti ', 6 / 163)
 'Ibrah of I'tikaf
                The lesson to be learned from I'tikaf are:
- Reaffirming a position as a central mosque coaching people
- No matter how busy a Muslim should provide time to draw closer to Allah Ta'ala is the focus and the totality
- Living in the world just a stopover for eternity hereafter
And Allaah knows best wa ilaihi musytaka