Fasted without making the intention until later in the day

 

Fasted without making the intention until later in the day

 

 

Shaykh Ibn Fowzaan حفظه الله تعالى

 

Question: On the first night of Ramadhaan (preceding the first day of Ramadhaan), a person went to sleep before knowing that the next day will be the first day of fasting. So, when he woke up (and went) for the Fajr prayer he asked one of the worshippers, who happened to be the last one (left in the masjid) but he did not know. So this man continued as he was and did not eat (or drink) anything. When he reached work he found that the people were fasting and so, only then found out (for definite) about the fasting. So, based on this, he continued in this state and fasted until the evening. Was his fast correct on that day or does he have to make it up? We request you to give us a fatwa and may Allaah (subhaanahu wa-ta'aala) grant you much good.

 

Response: One who does not know about the arrival of Ramadhaan except during the (first) day, then it is obligatory for him to refrain (from all that breaks the fast, from food and drink etc.) for the rest of the day, then make up that day because he did not make the intention to fast the previous night. And it is mentioned in many ahaadeeth that there is no fast for the one who did not make intention in the night for the obligatory fast. So, with this, some of the day passed whilst he had not made the intention to fast.

 

Fataawa Ramadhaan - Volume 1, Page 168, Fatwa No.103;

al-Fataawa libni Fowzaan - Kitaab ad-Da'wah, Volume 1, Pages 154-155

 

 

Fasting without making an intention when starting to fast

Fasting without making an intention when starting to fast

 

Question: Sometimes I fast without making an intention when starting the fast. So is making the intention every day a condition for fasting or is it sufficient to make one intention at the start of the month?

 

Response: Fasting and other acts of worship are from those acts which must be preceded by intention. The Prophet (sal-Allaahu `alayhe wa sallam) said:

 

((Verily actions are but by intentions, and for everyone is what he intended)).

 

And in another narration:

 

((There is no act except with intention)).

 

So to fast in Ramadhaan, it is obligatory to make the intention during the night sometime before the arrival of Fajr of the day being intended to fast. A Muslim's rising up from sleep in the last part of the night and eating the sahoor is an indication of the presence of the intention. It is not required that a person utter the intention by the tongue by saying: "I intend to fast". This is an innovation (bid`ah) and is not permissible.

 

The intention in Ramadhaan is to be done every day (for the next days fast) because each day is a separate act of worship requiring its intention. So the intention for the fast is to be made in the heart for everyday during the night. If someone makes the intention during the night, then sleeps and does not wake up until after the time of Fajr has entered, then his fast is valid due to the presence of the intention from the night.

 

Shaykh Ibn Fowzaan حفظه الله تعالى

Fataawa Ramadhaan - Volume 1, Page 162, Fatwa No. 95;

al-Muntaqaa min Fataawa Shaykh Saalih Ibn Fowzaan - Volume 1, Page 33

Sincerity of Determination and Deeds

Sincerity of Determination and Deeds

There is nothing more useful to the servant of Allah then being sincere with his Lord in all matters, especially sincerity for determination. The servant should be sincere in both his determination and in his deeds. Allah Subhanahu wa Ta’ala says which means:


“And when the matter (preparation for Jihad) is resolved on, then if they had been true to Allah, it would have been better for them." (Surah Muhammad 47: 21)


He will find happiness by being sincere in both determination and the truth of his deeds. Sincerity of determination is achieved through resolving and removing any hesitation. If he is sincere in his determination, the truth of his deeds still remains to be fulfilled, which is dedicating one’s power and efforts without losing anything from either the inner or the outer. Determination prevents weakness of will and intention, and truthful deed prevents him from laziness and apathy.


And whoever is true to Allah in all matters, Allah will grant him more than He does with others. This truth is a means that results from combining true sincerity and pure trust. The most truthful among people are those who are granted these characteristics.




Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Page310

Can there be Riyaa in Fasting?

Can there be Riyaa in Fasting?

Reference: Fat-h al Baaree P. 129
Author: Al Haafidh bn Hajar al 'Asqalaanee


Al Haafidh ibn Hajar states while commenting on the Hadeeth:


"Every deed of the son of Adam is for him except fasting; it is for Me and I shall reward for it…" [Collected by both al Bukhaaree and Muslim]


Al Qurtubee stated: 'Since all forms of worship can be affected by Riyaa, and the worship of fasting cannot be seen by the mere practice of it except by Allah, Allah attributed it to Himself and this is why he said: "…He forsakes his pleasure for My sake..."


Ibn al Jawzee stated: 'All acts of worship are visible by merely practicing them, and little of what is visible is safe from mixing [of intention], in contrast to fasting.'


Al Maaziree was pleased with this statement and al Qurtubee agreed with it explaining that all the actions of the children of Adam are prone to be affected by Riyaa, so they were attributed to them. This is in contrast to fasting, for one who is not eating because of not being hungry is outwardly identical to one who is not eating as an act of worship.


I say [Al Haafidh ibn Hajar]: The meaning of the negation; that there is no Riyaa in fasting, is because Riyaa cannot enter fasting by the mere practice of it. However, Riyaa can enter it by speaking about it, such as one who fasts then tells others that he is fasting, Riyaa can enter it from this angle. So Riyaa can enter fasting only by informing others about it, in contrast to the rest of the acts of worship – Riyaa can enter them by merely practicing them.[1]


Some of the Imaams attempted to make an analogy between fasting and other forms of worship; saying that mentioning/remembering Allah by saying 'Laa Ilaaha illah Allaah' is like fasting, in that it is possible that Riyaa does not enter remembering Allah by saying 'Laa Ilaaha illa Allaah' since it only requires the movement of the tongue and not any other parts of the mouth [2], so a person remembering Allah can say it in the company of others without them noticing it.




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[1] To further elaborate, as this was discussed before the starting point of the article; you cannot really show off by merely fasting since nobody knows that you are fasting except Allah. In other acts of worship, such as Sadaqah for example, it is liable that Riyaa enters it from the moment a person acts upon it (gives someone Sadaqah), as people can see this action and the person may be intending that people say he/she is generous and often gives the poor for example, or this may occur after he/she notices people looking. The point is, since it is a visible act, by merely practicing it, it is liable to be affected by Riyaa, in contrast to something that people can't see such as fasting.


[2] i.e. It can be done while the lips and the jaw remain still and only the tongue - which is hidden - moves, so if it is practiced in this manner, it is like fasting whereas it is a form of worship that cannot be seen by anyone other than Allah and therefore Riyaa cannot enter into it by merely doing it.


Note the benefit that the statement of Tawheed, the statement of Ikhlaas (sincerity), can be said without any visible parts of the body moving...it has been made easy for the statement of sincerity to be said with sincerity, without anyone knowing one is saying it except Allah.

Texto en árabe:

هل يدخل الرياء في الصوم

المرجع: فتح الباري ص : 129

المؤلف :الحافظ ابن حجر العسقلاني

الباب: الصيام

قال الحافظ ابن حجر أثناء شرحه للحديث

))كل عمل بن آدم هو له الا الصيام فهو لي وأنا أجزى به((

...قال القرطبي لما كانت الأعمال يدخلها الرياء والصوم لا يطلع عليه بمجرد فعله الا الله فاضافه الله إلى نفسه ولهذا قال في الحديث يدع شهوته من أجلي

وقال بن الجوزي جميع العبادات تظهر بفعلها وقل أن يسلم ما يظهر من شوب بخلاف الصوم

وارتضى هذا الجواب المازري وقرره القرطبي بان أعمال بني آدم لما كانت يمكن دخول الرياء فيها اضيفت إليهم بخلاف الصوم فإن حال الممسك شبعا مثل حال الممسك تقربا يعني في الصورة الظاهرة

قلت معنى النفي في قوله لا رياء في الصوم أنه لا يدخله الرياء بفعله وأن كان قد يدخله الرياء بالقول كمن يصوم ثم يخبر بأنه صائم فقد يدخله الرياء من هذه الحيثية فدخول الرياء في الصوم إنما يقع من جهة الأخبار بخلاف بقية الأعمال فإن الرياء قد يدخلها بمجرد فعلها

وقد حاول بعض الأئمة الحاق شيء من العبادات البدنية بالصوم فقال أن الذكر بلا إله الا الله يمكن أن لا يدخله الرياء لأنه بحركة اللسان خاصة دون غيره من أعضاء الفم فيمكن 
الذاكر أن يقولها بحضرة الناس ولا يشعرون منه بذلك


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