Rules and Timings for the Intention (Niyyah) of Fasting

Intention of fast Dear Islamic brothers! As intention is a precondition for offering Ṣalāh and paying Zakāh etc., it is necessary for fast as well. Even if an Islamic brother or sister remains hungry and thirsty from dawn to sunset without the intention of fast, his/her fast will not be valid. (Rad-dul-Muḥtār, pp. 331, vol. 3).

The time of making the intention for Ramadan fasts, Nafl fasts and fasts of specified vows (Nażr-e-Mu’ayyan) starts after the sun has set and remains until the time of Shar’ī midday (Ḍaḥwā Kubrā) begins.

A fast of specified vow is the one that is kept on a particular day for the pleasure of Allah عَزَّوَجَلَّ to fulfil a vow. For example, if someone says, ‘I will fast on every Monday of this year’s Rabī’-un-Nūr for the pleasure of Allah عَزَّوَجَلَّ’ (it is necessary that the words of vow be uttered loud enough to be heard), it will then become Wājib to fast on that particular day. The intention of these three types of fast can be made within the timings described above, the fast will be valid. (Rad-dul-Muḥtār, pp. 332, vol. 3).

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How to ascertain midday time (Ḍaḥwā Kubrā)

You might be thinking as to what the time of midday is! An easy way of obtaining the time of Midday (Ḍaḥwā Kubrā) is to find out the duration between dawn and sunset first and then divide it by two; the time of Midday will start as soon as the first half ends.

For example, if some day’s time of dawn is 5 a.m. and that of sunset is exactly 6 p.m. then there will be the duration of 13 hours between the dawn and the sunset. Upon dividing the number 13 by two, there will be two halves of 6½ hours, and if we add 6½ hours to 5 a.m. it will become 11:30 a.m. which is the initial time of midday. The intention of these three types of fast cannot be made as soon as the time of midday starts. (Rad-dul-Muḥtār, pp. 341, vol. 3, Mulakhkhaṣan).

Except the above-mentioned three types of fasts, it is necessary to make the intention of all other types of fasts within the duration from sunset to dawn (Ṣubḥ-e-Ṣādiq). If somebody makes the intention after dawn (Ṣubḥ-e-Ṣādiq) his intention and fast will not be valid. The fasts whose intention must be made within the night include:

1.      The fast for making up for the missed fast of Ramadan.

2.      The fast for expiation (Kaffārah).

3.      The fast for making up for a Nafl fast. (A Nafl fast becomes Wājib if somebody begins it, and it is a sin to break it without a valid exemption of Sharī’ah. In case of breaking a Nafl fast whether due to a Shar’ī exemption or without a Shar’ī exemption, it is Wājib to make up for it).

4.      The fast for fulfilling an unspecified vow, (Nażr-e-Ghair Mu’ayyan) that implies vowing to fast for the pleasure of Allah عَزَّوَجَلَّ without specifying a particular day. Fulfilling such a vow and any other Shar’ī vow made for the pleasure of Allah عَزَّوَجَلَّ is Wājib provided the vow is made loud enough for oneself to hear. For instance, saying ‘I will fast for the pleasure of Allah عَزَّوَجَلَّ.’ This kind of vow does not mention a particular day, therefore whenever one fasts with the intention of fulfilling this vow, it will be fulfilled.

It is a condition that the words of the vow be uttered loud enough to be heard by the one who is uttering them. However, if someone utters his vow loud enough for himself to hear but could not hear because of deafness or any noise then his vow is still valid. It is necessary to make the intention of these fasts within the night. (Derived from Rad-dul-Muḥtār, pp. 344, vol. 3)

Twenty Madanī pearls regarding intention of fast

1.      The time of making the intention for Ramadan fasts, Nafl fasts and fasts of specified vows (Nażr-e-Mu’ayyan) starts after the sun has set and remains until the time of Shar’ī midday (Ḍaḥwā Kubrā) begins. Therefore, if one makes intention anytime during this span, these fasts will be valid. (Rad-dul-Muḥtār, pp. 332, vol. 3)

2.      The intention of heart (willingness in heart) is, in fact, a valid intention. To utter it verbally is not a condition but is preferable. If one makes the intention for a Ramadan fast at night, he should say: نَوَيْتُ اَنْ اَصُوْمَ غَدًا لِّلّٰهِ تَعَالٰی مِنْ فَرْضِ رَمَضَان Translation: I have intended to fast tomorrow as a Farḍ fast of Ramadan for Allah عَزَّوَجَلَّ.

3.      If one makes the intention in the morning (before midday) he should say: نَوَيْتُ اَنْ اَصُوْمَ هٰذَا الْيَوْمَ لِلّٰهِ تَعَالٰی مِنْ فَرْضِ رَمَضَان Translation: I have intended to fast today as a Farḍ fast of Ramadan for Allah عَزَّوَجَلَّ. (Rad-dul-Muḥtār, pp. 332, vol. 3)

4.      To utter the words of intention in Arabic will be valid only when one understands its meaning. Further, making the intention verbally whether in Arabic or in any other language will be valid if the intention is present in the heart as well. (ibid)

5.      One can also utter the words of intention in his mother tongue provided the intention is present in heart at the time of utterance whether he utters it in Arabic or in any other language. Otherwise, simply uttering the words in a state of inattention will not be valid. However, if someone utters the intention without having it present in heart but later on he makes the intention in heart as well within the stipulated time, it will be valid. (Rad-dul-Muḥtār, pp. 332, vol. 3)

6. If one makes intention during the day (but before Shar'ī midday) it is necessary to make the intention of fast from the time of dawn (Ṣubḥ-e-Ṣādiq). If he says ‘I am fasting from now onwards (and not since dawn)’ his fast will not be valid. (Al-Jauhara-tun-Nayyarah, pp. 175, vol. 1)

7. The intention made between dawn (Ṣubḥ-e-Ṣādiq) and Shar'ī midday will be valid provided one has not done any act that invalidates the fast, from dawn to the time of making the intention. However, if one eats or drinks or engages in intercourse forgetfully after dawn, the intention will still be valid as eating or drinking forgetfully even if one is full will not invalidate the fast. (Derived from Rad-dul-Muḥtār, pp. 367, vol. 3)

8. Making such an intention as ‘If I’m invited to a meal tomorrow then I won’t fast but if I’m not invited then I will fast’ is not valid; fast will not be valid in case of making such an ambiguous intention. (Fatāwā ‘Ālamgīrī, pp. 195, vol. 1)