specific days, such as the month of Ramadan, then he is obligated to make up what he missed and offer an expiation of an oath [kaffarat yamin], just as if he had abandoned the vowed act at its appointed time. It is possible that the expiation is not binding upon him, according to what we shall mention, God willing. The third state is that he vowed consecutive days; he is then given a choice between building upon what has passed [while making up the rest] and performing the expiation, or starting over from the beginning, and in that case, there is no expiation upon him because he performs the vowed act according to its required manner, so no expiation is binding upon him, just as if he had performed it without the I'tikaf that he had interrupted preceding it. Al-Khiraqi mentioned something similar regarding fasting, stating: Whoever vows to fast for a consecutive month without naming it, and then becomes ill during part of it, once he recovers, he shall build upon what has passed of his fasting, make up for what he missed, and offer an expiation of an oath. And if he prefers, he may perform a [new] consecutive month, and there is no expiation upon him. Abu al-Khattab said regarding one who abandons vowed fasting due to an excuse: there is another narration from Ahmad that no expiation is upon him. This is the position of Malik, al-Shafi'i, and Abu 'Ubayd, because the vowed act is like that which is enjoined from the outset; if one breaks the fast in Ramadan due to an excuse, nothing is binding upon him, and likewise is the vowed act. The Qadi said: If he exits for an obligatory reason, such as a necessary Jihad, or to fulfill a mandatory testimony, then no expiation is upon him; because this is an obligatory exit for the right of Allah the Almighty, so nothing is rendered binding by it, like the woman who exits due to her menstruation or postpartum bleeding. He interpreted the statement of al-Khiraqi as meaning he builds upon what has passed without the necessity of expiation. The apparent meaning of al-Khiraqi's statement is that the expiation is upon him; because a vow is like an oath, and whoever swears to perform an act and then violates it, the expiation becomes binding upon him, whether it was due to an excuse or otherwise, and whether the violation was obligatory or not. This differs from the fast of Ramadan, as failing to perform it or breaking it for a reason other than an excuse does not necessitate expiation. It also differs from menstruation, as menstruation is recurrent and its occurrence is expected during the period of the vow, so it becomes like exiting for the needs of the human being, and like that which is exempted by its own wording.

533 - Issue; He said: (And the person in I'tikaf shall not trade, nor shall he earn a living through a craft.)

The gist of this is that it is not permissible for the person in I'tikaf to sell or buy, except for what is indispensable for him. He said