do not observe I'tikaf; for abandoning I'tikaf is better than performing what is forbidden. Abu Talib said: I asked Ahmad about the person in I'tikaf who performs his work as a tailor or other? He said: It does not please me that he should work. I said: Even if he is in need? He said: If he is in need, he should not observe I'tikaf.

Section: If he goes out for something that is not unavoidable while doing so intentionally, his I'tikaf becomes void, unless he stipulated it. If he goes out due to forgetfulness, the Qadi said: His I'tikaf is not spoiled; because he performed a forbidden act out of forgetfulness, so the act of worship is not corrupted, like eating while fasting. Ibn 'Aqil said: It is spoiled; because it is an abandonment of I'tikaf, which is remaining in the mosque, and abandoning a thing (intentionally or out of forgetfulness) is the same, like abandoning the intention while fasting. If he extends a part of his body outside, his I'tikaf is not spoiled, whether intentionally or out of forgetfulness, because the Prophet (peace and blessings be upon him) used to extend his head from the mosque while he was in I'tikaf to 'Aishah, and she would wash it while she was menstruating. It is agreed upon.

Section: It is permissible for the person in I'tikaf to ascend to the roof of the mosque because it is part of it; for this reason, one in a state of major ritual impurity (junub) is prohibited from lingering there. This is the view of Abu Hanifah, Malik, and al-Shafi'i, and we know of no opponent to this. It is permissible to spend the night there. The apparent meaning of al-Khiraqi's words is that the courtyard (rahbah) of the mosque is not part of it, and the person in I'tikaf is not permitted to go out into it, based on his statement regarding the menstruating woman: 'A tent is to be set up for her in the courtyard,' and the menstruating woman is prohibited from the mosque. It has been narrated from Ahmad what supports this. Al-Marrudhi narrated from him that the person in I'tikaf may go out to the courtyard of the mosque as it is part of the mosque. The Qadi said: If there is a wall and a door surrounding it, then it is like the mosque because it is joined with it and is an appendage to it; and if it is not enclosed, the ruling of the mosque does not apply to it. Thus, it is as if he reconciled the two narrations and applied them to two different situations. If he goes out to a minaret outside the mosque to perform the Adhan, his I'tikaf is void. Abu al-Khattab said: It is possible that it is not void, because the minaret of the mosque is like that which is connected to it.