Ramadan, that one should spend the night of Fitr in the mosque, and then proceed to the prayer ground from the mosque.

Section: If one vows I'tikaf for a month, it is incumbent upon him for a month by the new moons, or thirty days. Is continuity required? There are two viewpoints, based on the two reports regarding a vow of fasting. The first is that continuity is not required. This is the school of Al-Shafi'i, because it is a matter in which separating the days is valid; therefore, continuity is not obligatory by an absolute vow, just like fasting. The second is that continuity is required. This is the opinion of Abu Hanifah and Malik. The Qadi said: Continuity is required by a single ruling, because it is a matter that encompasses both night and day, so if he uses an unrestricted expression, it necessitates continuity, just as if he swore not to speak to Zayd for a month, similar to the duration of Iila' (oath of abstention), impotence, and the waiting period ('iddah). By this, it differs from fasting. If he performs it for a month between two new moons, that suffices him, even if it is incomplete. If he performs I'tikaf for thirty days out of two months, it is permissible, and the nights are included therein, because the month is an expression for both; and anything less than that does not suffice him. If he says, "I have vowed to Allah to perform I'tikaf for the days of this month, or the nights of this month," that which he vowed is incumbent upon him, and nothing else is included. Likewise, if he says, "A month during the day," or "during the night."

Section: If he says, "I have vowed to Allah to perform I'tikaf for thirty days," then according to the opinion of the Qadi, continuity is incumbent upon him. Abu al-Khattab said: It is not incumbent upon him, because the phrasing requires what is explicitly covered, and the days, when used in an absolute sense, exist without continuity, so it is not binding on him, just as if he said, "I have vowed to Allah to fast thirty days." According to the Qadi's view, the nights falling within the vowed days are included, as if he had vowed a month. And whoever does not make continuity obligatory does not require the nights to be included, unless he intends them. If he intends continuity or stipulates it, it becomes binding, the night is included therein, and the nights between the days become incumbent upon him. This is the opinion of Malik and Al-Shafi'i. Abu Hanifah said: He is bound by nights equal to the number of days, if it was in the form of a plural or dual, the equivalent nights are included therein, and the days are included with the nights, as evidenced by the saying of Allah Almighty: "Your sign is that you shall not speak to the people for three nights consecutively."