VIRTUES OF I’TEKAAF IN THE LIGHT OF QUR’AN

VIRTUES OF I’TEKAAF IN THE LIGHT OF QUR’AN

 

Almighty Allah says,

‘And do not be intimate with (your) wives when you are performing
I’tekaaf in the Masjid’ [Surah Al Baqarah (2), Verse 187]
VIRTUES OF I’TEKAAF
IN THE LIGHT OF HADITH
Hadith 1: It is mentioned in Sahihain from Ummul Mo’mineen
A’isha Siddiqa   that Rasoolullah صلى الله عليه وسلم performed I’tekaaf during
the last ten nights of Ramadaan.
Hadith 2: Abu Dawud reports from her (A’isha  .(She says,
‘It is Sunnat (i.e. proven from Hadith) upon the Mu’takif (one
performing I’tekaaf) that neither should he go out to visit the sick, and
nor should he present himself in a Janaazah. He should also not touch
a female, and nor should he be intimate with her. He should not go out
for any need, except for that need which is necessary, and there is no
I’tekaaf without fasting, and the I’tekaaf should be performed in a
Masjid in which Jama’at takes place.’
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282
Hadith 3: Ibn Majah reports from Ibn Ab’bas   that
Rasoolullah صلى الله عليه وسلم said concerning a Mu’takif; he abstains from sins and
he acquires such great reward from his virtuous deeds, as if he has
performed all the virtuous deeds.
Hadith 4: Baihaqi reported from Imam Husain ؓ◌ that Rasoolullah
صلى الله عليه وسلم said, ‘For the one who has performed I’tekaaf for ten days in
Ramadaan, it is as if he has performed two Hajj and two Umrah.’
LAWS OF JURISPRUDENCE
Law 1: To remain in the Masjid with the Niyyah (intention) of doing
so for the sake of Allah, is called I’tekaaf, and the conditions for this
are; to be a Muslim, to be of sane mind (Aaqil), and to be pure from
(impurity of) Janaabat, Haidh and Nifaas. To be Baaligh (i.e. to have
reached the age of puberty) is not a condition, and if a Na-Baaligh who
has a sense of understanding and respect, stays in the Masjid with the
intention of I’tekaaf, then this I’tekaaf is proper. To be a freeman is
also not a condition, so a bondsman (slave) may also perform I’tekaaf,
but he has to solicit the permission of his ‘Mawla’ (i.e. his master), and
he (the master) has the right of refusing permission. [Alamgiri, Durre-Mukhtar, Raddul Muhtar, vol.2, pg.176/177]
Law 2: It is not a condition or pre-requisite of I’tekaaf for the Masjid
to be a Masjid-e-Jaame’ as it can also be performed in a Masjid-eJama’at. A Masjid-e-Jama’at is that Masjid in which an Imam and
Muaz’zin have been appointed, even though five daily prayers do not
take place there with Jama’at, and (I’tekaaf) in it is easier. (In actual
Fact) I’tekaaf is absolutely proper in every Masjid, even if it is not a
Masjid-e-Jama’at, especially in this era, where there are many such
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283
Masjids in which there is neither an Imam nor a Muaz’zin. [Raddul
Muhtar, vol.2, pg.176]
Law 3: The greatest merit is to perform I’tekaaf in the Masjid-eHaraam (Makkah), and thereafter the greatest virtue is in performing
it in the Masjid-un-Nabawi
greatest the thereafter and
virtue is in performing it in Masjid-e-Aqsa, and after this, wherever
there is the biggest Jama’at. [Shaami, Vol.2, Pg.176]
Law 4: It is Makruh (disapproved) for a female to perform I’tekaaf in a
Masjid, but she should rather perform I’tekaaf in her home. She
should perform it in the area which she has set aside for performing
her (daily) Namaaz, which is known as the ‘Masjid-e-Bayt.’ It is also
Mustahab for a female to set aside a place in the house where she
performs her Namaaz. This area should be kept pure and clean, and it
is advisable to have that area (slightly) raised, like a platform etc. Men
should also set aside a place in the house to perform their Nawafil, as
it is Afdal (more meritorious) to perform the Nafil Namaaz at home.
[Durr-e-Mukhtar, Raddul Muhtar, vol.2, pg.176]
Law 5: If a female has not set aside a specific area for her Namaaz,
then she cannot perform I’tekaaf at home. However, at that time, in
other words when she intended to perform I’tekaaf if she specifically
set aside an area for Namaaz, then she may perform I’tekaaf in that
place. [Durr-e-Mukhtar, Raddul Muhtar, vol.2, pg.176]
Law 6: A Khunsa (a person with reproductive organs of both sexes)
cannot perform I’tekaaf in a Masjid-e-Bayt. [Durr-e-Mukhtar, vol.2,
pg.176]
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284
Law 7: I’tekaaf is of three types:
1. Waajib
This is when one has taken a ‘Man’nat’ (Vow) to perform I’tekaaf. In
other words, he uttered it with the tongue. Merely intending this in
the heart will not make it Waajib.
2. Sunnat-e-Mu’akkadah
This refers to the I’tekaaf for the full last ten days of Ramadaan. This is
to remain in the Masjid with the Niyyat of I’tekaaf at the time of the
setting of the sun on the 20th of Ramadaan, and to exit the Masjid on
the 30th after sunset, or on the 29th after the moon has been sighted. If
one makes the Niyyat (intention) of I’tekaaf on the 20th after Maghrib,
then the Sunnat-e-Mu’akkadah has not been fulfilled. This I’tekaaf is
Sunnat-e-Kifaayah, meaning that if omitted by all, then all (the entire
community) will be held accountable, and if even one person
performed it in the town, then all have been cleared of this
responsibility.
3. All Other Types
With the exception of these, any other I’tekaaf is regarded as being
Mustahab and Sunnat-e-Ghayr Mu’akkadah. [Durr-e-Mukhtar, vol.2,
pg.177; Alamgiri, vol.1, pg.211]
Law 8: Neither is fasting, nor any specific time frame a condition to
perform the Mustahab I’tekaaf. From the moment one makes Niyyat of
I’tekaaf in the Masjid, and for as long as one is inside the Masjid, one
will be counted as being a Mu’takif. When he exits, the I’tekaaf will be
terminated. [Alamgiri, vol.1, pg.213] This is reward that one attains
Vol.5 pg.285
285
without any effort, whereby one receives the reward (Sawaab) of
I’tekaaf by simply making Niyyat of I’tekaaf, so we should try not to
lose this (reward). It is advisable to write on the door of the Masjid,
‘Make the Niyyat of I’tekaaf and you will attain the reward of I’tekaaf,’
so that those who are unaware of this may become aware, and it may
serve as a reminder for those who already know about it.
Law 9: For Sunnat I’tekaaf, i.e. that which is performed during the
last ten dates of Ramadaan (to be proper), fasting is a condition (prerequisite). Therefore, if an ill person or Musafir performed I’tekaaf,
but was not fasting, then the Sunnat (I’tekaaf) has not been fulfilled,
and it will be regarded as Nafil. [Raddul Muhtar, vol.2, pg.178]
Law 10: Fasting is also a pre-requisite in the I’tekaaf of Man’nat. Even
if a person made the intention of I’tekaaf (of Man’nat) for a month and
stipulated that he will not fast, then even in this case it is Waajib for
him to fast, and if he made Niyyat of I’tekaaf (only) at night, then this
Man’nat is not proper (i.e. it is invalid) as there can be no fasting at
night. However, if he said, there is I’tekaaf upon me for one day and
night, then this is valid. If he says, ‘I make I’tekaaf for today,’ and he
has already eaten, then the Man’nat is not valid. [Durr-e-Mukhtar,
vol.2, pg.177/178; Alamgiri, vol.1, pg.211]
Similarly, if he made the intention after the Zahwa-e-Kubra and he
was not fasting, then this Man’nat is invalid, because he cannot make
the Niyyat of Fasting now, and even if he is able to make the Niyyat of
Fasting. For example, before Zahwa e Kubra, then even in this
situation the Man’nat is invalid, because it will be Nafil Fast, and in
this type of I’tekaaf, the Waajib Fast is required.
Vol.5 pg.286
286
Law 11: It is not necessary that the fast should be specifically kept for
the I’tekaaf, but it is necessary to be fasting, even if it is not with the
Niyyat of I’tekaaf. For example, if a person made Niyyat for the
I’tekaaf of Ramadaan, then the Fasts of Ramadaan are sufficient for
that I’tekaaf to be valid, and if he keeps the fast of Ramadaan but does
not perform this I’tekaaf (which he intended), then in this case he
should fast for one month and perform I’tekaaf with it. If he does not
do this, in other words, if he kept fast but did not perform I’tekaaf (as
he intended), and the next Ramadaan has come, then the Fasts of the
second Ramadaan are not sufficient for this I’tekaaf (which he had
initially intended). Similarly, if he kept fast for some other Waajib
reason, then this I’tekaaf will also be invalid with these fasts, and it is
now necessary for him to fast specifically for that I’tekaaf (which he
intended). In the case, where he intended to perform I’tekaaf (for the
entire Ramadaan as per Man’nat) and he neither kept fast, nor did he
perform the I’tekaaf, and afterwards if he is keeping the Qaza of those
fasts, then with these fasts, he may also perform the I’tekaaf of
Man’nat. [Alamgiri, vol.1, pg.211; Durr-e-Mukhtar, Raddul Muhtar,
vol.2]
Law 12: If he had kept Nafil Fast and he then intended I’tekaaf for
that day, then this Man’nat is invalid, because Nafil Fast is not
sufficient for Waajib I’tekaaf, and this Fast cannot be regarded as
Waajib. [Alamgiri, vol.1, pg.211]
Law 13: If he made Niyyat of I’tekaaf for one month (and did not
specify Ramadaan), he cannot fulfil this in Ramadaan, but he will have
to fast specifically for that I’tekaaf. [Alamgiri, vol.1, pg.211]

 

Law 14: If a female took a Man’nat to perform I’tekaaf, the husband
has the right to stop her. In this case she will only fulfil it if the Baa’in
(Talaaq) becomes applicable to her or after the death of her husband.
Similarly, a handmaid can be stopped from his by her master. She will
fulfil it only after she has been freed. [Alamgiri, vol.1, pg.211]
Law 15: If the husband permitted the wife to perform I’tekaaf, and he
now wishes to stop her from it, then in this case he cannot stop her.
Also, if a master permitted his handmaid to perform it and then he
stops her, then he is not at liberty to now stop her (after permitting
her initially). If he stops her, he will be sinful. [Alamgiri, vol.1, pg.211]
Law 16: If the husband permitted the wife to perform I’tekaaf for one
month and if the wife wishes to perform I’tekaaf continuously for the
entire month, then the husband has the right to command her to
perform it a little at a time until the (I’tekaaf) of one month is fulfilled.
However, if, he permitted her to do so in a specific month, then in this
case he now has no choice (in this matter). [Alamgiri, vol.1, pg.211]
Law 17: In the Waajib I’tekaaf, it is Haraam (forbidden) for the
Mu’takif to leave the Masjid without any valid reason. If he leaves, the
I’tekaaf will be invalidated, even though he does so forgetfully.
Similarly, the Sunnat I’tekaaf will also be invalidated if he leaves (the
Masjid) without a valid (Shar’i) reason. Likewise, if a female performed
the Waajib I’tekaaf or Masnun I’tekaaf in the Masjid-e-Bayt, she is not
permitted to leave there without a valid reason. If she comes out of
there, even though she may be in the (same) house, the I’tekaaf is
invalidated. [Alamgiri, vol.1, pg.212; Raddul Muhtar, vol.2, pg.180]
Law 18: There are two reasons for which a Mu’takif may leave the
Masjid;
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288
1. Haajat-e-Tab’i
In other words, that which cannot be fulfilled in the Masjid, such as if
he needs to pass urine or stool, cleanse impurities, or perform Wudu
or Ghusl. The condition with regards to Ghusl and Wudu is that he
should not be able to accomplish this in the Masjid. In other words, if
there is no such thing in the Masjid wherein he can gather the water
of the Wudu or Ghusl, so that not even a single drop of water falls in
the Masjid, as it is impermissible to drop the water of Wudu or Ghusl
in the Masjid. However, if there is a basin (or trough etc.) available (in
the Masjid) and he is able to perform Wudu in it, in such a manner
that a single drop does not spill into the Masjid, then in this case it is
impermissible for him to leave the Masjid. If he leaves, the I’tekaaf will
be invalidated. Similarly, if there is a place made in the Masjid for
Wudu or Ghusl, or if there is a Haudh (pond) present there, he will
now not be permitted to leave the Masjid.
2. Haajat-e-Shar’i
In other words, to go out for Eid or Jummah, or to go onto the Minaret
to call out the Azaan, in the case when the access to the Minaret is
outside. If the access to the Minaret is inside the Masjid, then even a
non-Muaz’zin is permitted to go onto the Minaret, and this is not only
specific to the Muaz’zin (i.e. if the access to the Minaret is inside the
Masjid). [Durr-e-Mukhtar, Raddul Muhtar, vol.2, pg.181]
Law 19: If he (the Mu’takif) went to answer the call of nature, he
should return immediately after performing ablution. He is not
permitted to wait. If the home of the Mu’takif is far away from the
Masjid, and the home of his friend is near the Masjid, it is not
necessary that he should go to answer the call of nature at the home

of his friend, but he may also go to his own home. If he has two homes,
and one is nearby and one is far away, then he should go to the one
which is closer, because some Masha’ikh have mentioned that if he
goes to the one which is further away, then the I’tekaaf will be void.
[Raddul Muhtar, vol.2, pg.180; Alamgiri, vol.1, pg. 212]
Law 20: If Jummah (Namaaz) takes place at a nearby Masjid, then he
should go there after the sun descends, at such a time in which he is
able to perform his Sunnats before the second Azaan. If the Masjid is
further away, then he may leave even before the sun starts to descend,
but he should go estimating that he will reach there in time to
perform his Sunnats before the second Azaan. He should not go too
early, and this is based on his assumption, i.e. in the situation where
he knows that when he reaches there, he will only have sufficient time
to perform his Sunnats before the second Azaan. He should perform
the four Raka’at of Sunnat after the Fard and then immediately return,
and if he has to perform ‘Zuhr Ihtiyaati’ (i.e. Zuhr performed as a
precautionary measure), then he should perform it after returning to
the Masjid wherein he is performing his I’tekaaf. If he does not return
after performing his latter Sunnats, but he remains there, or if he
completes his I’tekaaf there, then even in this case his I’tekaaf will not
be invalidated, but to do so is Makruh (disapproved). All these rules
will only be applicable if Jummah does not take place at the Masjid in
which he is performing his I’tekaaf. [Durr-e-Mukhtar, vol.2,
pg.181/182]

Law 21: If one performed I’tekaaf in a Masjid wherein Jama’at does
not take place, he is permitted to leave the Masjid for Jama’at (at
another Masjid). [Raddul Muhtar, vol.2, pg.182]

Law 22: If one tied the Ehraam of Hajj or Umrah during the period of
I’tekaaf, he should only go after performing his I’tekaaf, and if the
time is insufficient, meaning that if he completes the I’tekaaf, then the
Hajj will become void, then in this case he should go for Hajj and then
thereafter he should repeat the I’tekaaf afresh. [Raddul Muhtar, vol.2,
pg.182]

Law 23: If the Masjid (in which he is performing I’tekaaf) has
collapsed, or if he was removed from the Masjid forcefully, and he
immediately went to another Masjid, the I’tekaaf will not be
invalidated. [Alamgiri, vol.2, pg.212]

Law 24: If one left the Masjid to save someone who is drowning or
burning, or if he left to give testimony, or if he went out for Jihad
when everyone was asked to come for Jihad, or if he went to visit a
sick person; or to join Janaazah Namaaz, even though there is no other
person to there to read the Janaazah Namaaz, then in all the above
situations the I’tekaaf is invalidated. [Alamgiri, vol.2, pg.212]
Law 25: If a female was Mu’takif in a Masjid (which is disapproved of)
and she has been given Talaaq, then she should return home and
complete the I’tekaaf (at home). [Alamgiri, vol.2, pg.212]
Law 26: If when making Niyyat for I’tekaaf of Man’nat one said that
he will go out to visit the sick, and for Janaazah Namaaz, or to partake
in educational gatherings, then this condition is permissible. If he now
leaves for these reasons, the I’tekaaf will not be invalidated. However,
it is not sufficient to make this Niyyat in one’s heart, but it is
necessary to utter it with the tongue (i.e. audibly). [Alamgiri, vol.2,
pg.212; Raddul Muhtar, vol.2, pg.184, etc.]

Law 27: If he (the Mu’takif) goes out to pass urine or stool and he is
stopped on the way by his debtor, the I’tekaaf is invalidated. [Alamgiri,
vol.2, pg.212]

Law 28: It is Haraam for a Mu’takif to perform Watee (i.e. to bed a
female) or to kiss her, touch her or embrace her, i.e. for a Mu’takif all
these are all Haraam. In any case, intercourse will invalidate the
I’tekaaf, even if there is Inzaal (seminal discharge) or not, and even if
this is done with intent or forgetfully, be it in the Masjid or outside,
and be it in the day or at night. If with the exception of in intercourse,
there is Inzaal in any of the other above-mentioned issues, the I’tekaaf
is invalidated, otherwise not. If one has Ihtilaam (nocturnal
emissions), or one had seminal discharge due to thinking of
something, or by looking, then the I’tekaaf will not be invalidated.
[Alamgiri, vol.2, pg.213, etc.]

Law 29: If a Mu’takif forgetfully ate something in the day, the
I’tekaaf is not invalidated. Swearing (being vulgar) and fighting does
not invalidate the I’tekaaf, but it becomes void of Noor (light) and
blessings.

Law 30: A Mu’takif is permitted to perform Nikah, and if he has given
his wife the Raj’i (revocable) Talaaq, he is even allowed to revoke it,
but if he leaves the Masjid for any of these reasons, the I’tekaaf will be
invalidated. [Alamgiri, vol.2, pg.213; Durr-e-Mukhtar, vol.2, pg.184]
For him (the Mu’takif) to perform Rij’at (revoke the Talaaq) by way of
intercourse or kissing etc. is Haraam, even though the Rij’at will take
place.

Law 31: If a Mu’takif ate something which is Haraam or took an
intoxicant (drug) etc. at night, the I’tekaaf will not be invalidated.
[Alamgiri, vol.2, pg.213] However, he is accountable for the sin of that
Haraam and he must make Taubah (repent sincerely).
Law 32: If he is overcome by unconsciousness and insanity for a
lengthy period of time, which does not allow him to fast, then the
I’tekaaf will be invalidated, and the Qaza for it is Waajib, and this
applies even if he regains good health after many years. If he becomes
demented, then after regaining health, the Qaza is Waajib upon him.
[Alamgiri]

Law 33: The Mu’takif should only eat, drink and sleep in the Masjid.
If he goes out of the Masjid for these reasons, the I’tekaaf will be
invalidated. [Durr-e-Mukhtar, vol.2, pg.184, etc.] When eating and
drinking, it is very important to be careful not to mess the Masjid.
Law 34: None other than a Mu’takif is permitted to eat or drink in
the Masjid, and if one wishes to do any of these, he should make the
Niyyat of I’tekaaf and enter the Masjid. He should then perform some
Namaaz and Zikr e Ilaahi and thereafter partake in it (eating or
drinking). [Raddul Muhtar, vol.2, pg.184]

Law 35: It is permissible for a Mu’takif to buy or sell something in
the Masjid to fulfil his own necessities or that of his children and
family, on condition that those items are not in the Masjid. In
addition, even if they are present in the Masjid, they should be so few
that they do not take up space (in Masjid), and if he buys or sells with
the intention of business, then this is not permissible, even though the
items are not in the Masjid. [Durr-e-Mukhtar, Raddul Muhtar, vol.2,
pg.184]

Law 36: If the Mu’takif remains silent with the Niyyat of Ibaadat, in
other words, if he regards remaining silent as something which will
afford him Sawaab, then to do so is Makruh Tahreemi. And if he
remains silent, regarding it as a means of Sawaab, then there is no
harm in remaining silent, and if he remained silent to avoid partaking
in evil talk, then this is not Makruh, but is in fact a very honourable
act, because it is Waajib to save the tongue from evil talk. That which
neither warrants sin nor Sawaab, i.e. that which is Mubah is also
Makruh for the Mu’takif, because Mubah (lawful) conversations be it
due to need or without need inside the Masjid, eats away your
virtuous deeds just as fire eats away at wood. [Durr-e-Mukhtar, vol.2,
pg. 185]

Law 37: (The question arises that) If a Mu’takif should not remain
completely silent and he should not speak as well, then what should
he do? (The answer to this is that) He should recite the Qur’an e
Majeed; he should read Hadith Shareef and recite Durood Shareef in
abundance. He should teach and learn knowledge of Deen, and he
should study the lives and ways of Nabi Kareem صلى الله عليه وسلم and the other
ٰة والسلام Ambia
الصلو عليہم and the narratives related to the Awliyah and
Saliheen, and he should write on the issues of Deen. [Durr-e-Mukhtar,
vol.2, pg.185]

Law 38: If a person took a Man’nat to make I’tekaaf for one day, the
night is not included in this. He should enter the Masjid before the
time of Fajr commences, and he should return after the sun has set. If
he takes a Man’nat to make I’tekaaf for two or three days or for more
than that, or if he made Niyyat of I’tekaaf as Man’nat for two or three
nights or more than that, then in both situations if he only takes this
to mean the days or only the nights, then the Niyyat is valid. In the
first situation, the Man’nat is proper and I’tekaaf is only Waajib during

the days. In this situation, he has the choice to either make the
I’tekaaf of all the days continuously, or he may spread them out. In the
second situation, the Man’nat is invalid (not proper), because the
condition for I’tekaaf is fasting and there is no fasting at night. In
addition, in both situations if both the days and night are being
referred to, or if there was no Niyyat, then in both situations, the
I’tekaaf of the day and night are Waajib, and to perform I’tekaaf for
the said number of days without a break is necessary, and they cannot
be spread out (over a period of time). Also, in this situation, it is
necessary that the I’tekaaf should commence on the night which
appears before that day. Thus, he should enter into the I’tekaaf before
sunset, and he should only exit on the final day after sunset. If he
intended the Man’nat of the day, and he says, ‘I meant the night when
I said day’, then this Niyyat is not valid. The I’tekaaf of both the day
and the night is Waajib. [Jauhira, Alamgiri, vol.2, pg.213/214; Durr-eMukhtar, vol.2, pg.196/197]

Law 39: If a person took a Man’nat to perform I’tekaaf on the day of
Eid, he should fulfil it on any other day on which it is permitted to
keep fast. If he made Niyyat of Yameen (swearing an Oath), he should
give Kaffarah, and if he fulfilled it on the day of Eid, then the Man’nat
has been discharged, but he is sinful. [Alamgiri, vol.1, pg.214]
Law 40: If a person made a Man’nat for I’tekaaf on a particular day or
month, then he may discharge this even before (the said day); in other
words, as long as it is not Mu’allaq (suspended). If he took Man’nat of
I’tekaaf in the Masjid Shareef, he may also perform the I’tekaaf in
another Masjid. [Alamgiri, vol.1, pg.214]

Law 41: If he took a Man’nat to make I’tekaaf in the month which has
already passed, then this is invalid. Allah Forbid, if a person took a
Man’nat and then became an apostate (murtad), the Man’nat has
fallen away, and if he becomes a Muslim again, then the Qaza for that
is not Waajib. [Alamgiri, vol.1, pg.214]

Law 42: If a person took a Man’nat to perform I’tekaaf for one month
but then passed away; then in this case for every day, an amount
equivalent to Sadqa e Fitr should be given to a Miskeen (deserving
person). This is on condition that the Niyyat was of Man’nat, and it is
Waajib upon him to discharge the Man’nat, and if he did not discharge
the Man’nat, but his heirs gave Fidya on his behalf, then too it is
permitted. If a sick person took a Man’nat and then died; then if he
had become well even for a single day (during his illness), then for
every day, the amount equivalent to Sadqa e Fitr should be given out,
and if he did not recover even for a single day (during the illness),
then nothing is Waajib. [Alamgiri, vol.1, pg.214]

Law 43: If a person made took a Man’nat to perform I’tekaaf for one
month, then it is his choice to make I’tekaaf in whichever month he
decides to. However, it is Waajib for him to sit in I’tekaaf continuously.
If he says my aim of saying one month only referred to the days and
not the nights, then this will not be accepted. The I’tekaaf of both the
day and the night is Waajib. If he said three days, then too the ruling is
the same. However, if whilst taking the Man’nat he says that the
I’tekaaf is only for the days in the one month and not for the nights,
then in this case only the I’tekaaf of the days are Waajib, and now he
even has the choice to perform the I’tekaaf of the thirty days over a
time frame. If he says that he will make I’tekaaf for the nights of one
month and not in the days, then there is nothing. [Jauhira, Durr-eMukhtar, vol.2, pg.187]

Law 44: If one leaves the Nafil I’tekaaf, there is no Qaza, as this ends
right there. If a person sat for the Masnun I’tekaaf, in other words, for
the last ten days of Ramadaan, and he broke this, then in this case, he
should only keep Qaza for the one day which he broke. It is not Waajib
for him to make Qaza of the entire ten days. If he broke the Man’nat of
I’tekaaf, then in this case if it was stipulated with regards to a
particular month, then he should also perform Qaza for the remaining
days. However, if it is Waajib to keep it continuously, then one should
commence with I’tekaaf afresh, and if was not Waajib continuously
(one after the other), he should complete the remaining I’tekaaf.
[Raddul Muhtar, vol.2, pg.182]

Law 45: The Qaza of I’tekaaf does not only apply if it was broken
intentionally, but if one left it out due to some valid Shari’ excuse. For
example, if one left it out due to some illness, or if he left it because he
had no other choice. For example, if a female has Haidh and Nifaas, or
if a person was afflicted by unconsciousness or insanity for a lengthy
period of time, then Qaza is also Waajib for this. If only few have been
left out, then there is no need for Qaza for all, but the Qaza for those
few left out should be performed. If all were omitted, then the Qaza of
all of it must be done. In Man’nat, it is Waajib to fulfil it one after the
other (altogether), so the Qaza as well must be kept one after the other
(i.e. without any break). [Raddul Muhtar, vol.2, pg.186]