He asks: If someone performs i'tikaf but sleeps at home, is his i'tikaf valid?

This is not considered i'tikaf; he is only in i'tikaf during the hours he remains in the mosque.

If a person leaves for the house of the Prophet ﷺ, as mentioned in the authentic hadith of Aisha, that the Prophet ﷺ would let his head in and she would comb it, this indicates how careful the Prophet ﷺ was not to leave the mosque.

As for someone who leaves his place of i'tikaf to sleep or for unnecessary things, we say he has broken his i'tikaf by doing so. If he returns, he must start over. So, only the time spent in the mosque is considered i'tikaf.

But if a person leaves to relieve himself, it is known that in the time of the Prophet ﷺ, his mosque did not have the conveniences we have today.

There were certain places, and there were also toilets, but the Prophet ﷺ would go out to the open area.

And while he is in i'tikaf, he goes out to relieve himself and then returns. His going and coming takes the ruling of i'tikaf, because it is a necessity.

And the Prophet ﷺ went to check on Safiyyah. the Prophet ﷺ checked on his wife.

To protect her and keep her safe on her way, this is included in i'tikaf. But why? Because it is a necessity. But the one who goes and sleeps.

We say i'tikaf includes sleeping and being awake, and a person confines himself in it.

In the mosque to devote himself to worship and also to avoid forbidden or disliked matters.

Which might harm a person's fasting. As for making a condition, Shaykh, what if he makes a condition? There is no basis for making a condition, and this was also mentioned by a group, as Ibn Malik, may Allah have mercy on him, said: If I knew.

I do not know of any of the salaf who stipulated a condition for i'tikaf, so we say there is no evidence for it and no basis for it. That is because the analogy was only taken from Hajj, the stipulation, the stipulation in Hajj.

So we say: the stipulation in Hajj is because when a person enters Hajj or Umrah, even if it is voluntary, it becomes obligatory for him, so he must complete it, and it is required by the Shari'ah, as Allah the Mighty and Majestic says: Complete the Hajj and Umrah for Allah.

As for i'tikaf, it is not obligatory to start it, it is not obligatory to start it, if a person enters i'tikaf on the night of the twenty-first.

Of Ramadan, he is not required to complete it until.

Does he have to complete it until the night of Eid? Rather, we say he has a choice, even if he wants to leave without an excuse, so the stipulation here is not needed, the stipulation is not needed.

And this analogy is an analogy with a difference. May Allah reward you, Shaykh, there is another question.