If the intention of
fasting for the fast of Ramadhân is made at night, the fast will be valid.
The intention was not made at night and even in the morning one decided not
to fast on that day. The day progressed considerably and only thereafter the
person realized that it is not good to leave out a fard duty and
therefore made the intention of fasting – even then his fast will be valid.
But if he has already consumed some food in the morning, he cannot make the
intention of fasting.
If a person has not
consumed any food or drink, then for the fasts of Ramadhân he can make the
intention of fasting until one hour before mid-day.
For the fasts of
Ramadhân, the following intention is sufficient: “I am fasting today”.
Alternatively, at night one could say: “Tomorrow I will fast”. By making
this intention, the fasts of Ramadhân will be valid. When making the
intention, a person did not specify as to whether it is a fast of Ramadhân
or a fard fast. Even then the fast will be valid.
In the month of
Ramadhân, a person made the following intention: “Tomorrow I will keep a
nafl fast and I will not keep the fast of Ramadhân. I will make qada
of this Ramadhân fast at some other time.” Even then, the Ramadhân fast will
be considered and not the nafl fast.
A person had missed a
few fasts of the previous Ramadhân. The whole year passed without his making
qada of these missed fasts as yet. When the next Ramadhân commenced,
he made the intention of making qada of those missed fasts. Even
then, the fasts of this Ramadhân will be considered and the qada
fasts will not be valid. He will have to keep those qada fasts after
A person had taken a
vow that if a certain work of his is fulfilled, he will keep one or two
fasts for the pleasure of Allâh. When the month of Ramadhân commenced, he
made the intention of keeping those fasts which he had vowed to keep and not
the fast of Ramadhân. Even then, the fast of Ramadhân will be considered and
not that of the vowed fast. The vowed fast will have to be kept after
In short, if any other intention is made in the month of Ramadhân, the fast
of Ramadhân will be considered. All other fasts will not be valid.
If the moon of
Ramadhân is sighted on the 29th of Sha’bân, commence fasting the
following morning. However, if it is not sighted or cannot be sighted
because of clouds, do not fast the next morning as long as there is a doubt
as to whether Ramadhân has commenced or not. Instead, complete the 30 days
of Sha’bân and thereafter commence the fasts of Ramadhân.
Because of clouds,
the moon was not sighted on the 29th of Sha’bân. Do not even keep a
nafl fast the following day. However, if a person is in the habit of
fasting on Mondays and Thursdays or any other specific day, and
coincidentally that day falls on the 29th, then in such a case it will be
preferable to keep this fast. Thereafter, if he receives the news of the
sighting of the moon on the 29th, the fast of Ramadhân will be fulfilled
with that very nafl fast. He does not have to make qada of it.
Because of clouds,
the moon was not sighted on the 29th of Sha’bân. Do not eat or drink
anything the following day until an hour before mid-day. If news of the
sighting of the moon is received from somewhere, make the intention of
fasting. If no news is received, one can commence eating and drinking.
The moon was not
sighted on the 29th. Do not think that since tomorrow is not Ramadhân, let
me keep my qada fast of the previous year, or let me keep the fast
that I had vowed to keep. On such a day, it is also makrûh to keep
the qada, kaffarah, and nazr (vowed) fasts. No fast should be
kept on that day. If a person keeps the qada or nazr fast, and
later he receives the news of the sighting of the moon; even then the fast
of Ramadhân will be considered. He will have to repeat the qada or
nazr fast. If he does not receive any news of the sighting of the moon,
the fast will be valid for whatever reason he had kept it (i.e. whether it
be a qada or a nazr fast).