The Sixth Lesson: Clarifying the Ruling of the Intention Regarding the Fast By The ‘Allaamah Shaykh Saalih ibn Fawzaan al-Fawzaan Translated by: Raha ‘Azeezuddeen Batts All the Hamd is for Allah the One Who knows the hidden and innermost affairs. May prayers and peace be upon our Prophet who said: “Verily deeds are but by the intention.” and upon his family and companions, the possessors of virtues and nobility. Amma Ba’d: Know that the intention in the fast is a must and it is a condition for its validity just as it is a condition for the validity of every act of worship due to his (sallallahu alayhi wa sallam) saying: “Verily deeds are but by intention, and each one will have what he intended.” And that is by him believing at the beginning of the fast that he is fasting for Ramadaan, or to make up for it; or that he is fasting for an oath or as expiation. The time of the intention for this obligatory fast, with its various types, is from the night whether from its beginning, its middle or its end, due to what ad-Daaraqutnee narrated with its chain on the authority of ‘Amrah from ‘Aa’ishah in a marfoo’ form: “Whoever has not intended the fast before the appearance of the Fajr then there is no fast for him.” [ad-Daaraqutnee in his as-Sunan 2/172] On the authority of ibn ‘Umar from Hafsah from the Prophet (sallallahu alayhi wa sallam) that he said: “Whoever has not intended the fast before the Fajr, then there is not fast for him.” And in another wording: “Whoever has not yajma...’” Meaning: ya’zam (resolve for) “...the fast at night then there is no fast for him.”[Ahmad in al-Musnad 6/287] Because the fast is obligatory all throughout the day. So if a portion of the day passes wherein the intention is not present then the fast of the whole day is not valid, because the intention is not attached to what has passed. The place of the intention, in all acts of worship, is the heart and it is not permissible to articulate it because it has not come from the Prophet (sallallahu alayhi wa sallam) nor from his companions that they used to say: ‘I have intended to fast, I have intended to pray.’ or the likes of that. So articulation of it is a newly invented innovation. It is sufficient for the intention that one eats and drinks with the intention of fasting. The Shaykh Taqiyuddeen Ibn Taymiyah, may Allah have mercy upon him, said: “It is when one dines, dining at the evening wanting to fast. And due to this he differentiates between the night of the ‘Eed and the nights of Ramadaan.” He also said: “Everyone who knows that he is dining from Ramadaan while he desires its fast, then he has made the intention, and it is the action of the general Muslims.”(end of his words) As for the supererogatory fast, then it is correct with the intention being made at the daytime on the condition that what nullifies the fast is not present between the appearance of Fajr and his intention, from eating or other than it; due to the statement of ‘Aa’ishah, may Allah be pleased with her,: “The Prophet (sallallahu alayhi wa sallam) entered upon me one day and said: ‘Do you have anything (food)?’ We said: “No.” He said: ‘Then I am fasting.’[Muslim 1154] So His seeking food shows that he was not intending to fast before that. And his saying: “Then I am fasting.” Shows the beginning of the intention from the day. So in proves the validity of the intention for the supererogatory fast at the day. So that is a specification to the Hadeeth: “Whoever does not intend the fast before the appearance of the Fajr then there is no fast for him.” and whatever else has come bearing its meaning, that that is specifically the obligatory and not the supererogatory. And that is with the condition that one does not do that which would nullify it before the intention, stopping at what the evidence necessitates. Shaykhul-Islaam ibn Taymiyah, may Allah have mercy upon him, said: “As for the supererogatory fast then it is sufficed with intention at the daytime as his (sallallahu alayhi wa sallam) saying proves: “Then I am fasting.” The voluntary is broader than the obligatory. Just as (with) the obligatory prayer, binding therein are its pillars, like standing and being firm upon the ground (as opposed to the supererogatory, for it is valid upon one’s mount and while walking.)What is not obligatory in the voluntary acts is a broadening from Allah for His slaves for the paths of the voluntary acts. For the various types of voluntary actions are always broader (in their scope of application) than the different types of obligatory actions. And this is the most balanced of the statements.”(end of his words) The validity of the intention for the voluntary acts at the daytime is reported from a group of the companions. From them is Mu’aadh, ibn Mas’ood and Hudhayfah; and Aboo Talhah, Aboo Hurayrah, Ibn ‘Abbaas and others did it, and Allah knows best. The praise is for Allah, Lord of the ‘aalameen; may prayers and peace be upon our Prophet Muhammad, his family and his companions. Via- @RahaBatts [Source: t.co/RcasK0UgUH]
Posted on: Fri, 05 Jul 2013 00:37:25 +0000
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