Thekabarnews.com—O Muslims, may Allah ﷻ have pity on my brethren.

There are two pillars of fasting. A person’s fast isn’t valid unless they do these two things:

1. Motives (niyyah)

2. We must refrain from any actions that could invalidate the fast, from Fajr (sunrise) to Maghrib (sunset).

This time, we will start by talking about the problem of niyyah. Specifically, we will focus on the desire to fast during Ramadan.

What does that niyyah mean?

When we use “niyyah” here, we mean “to want” or “to intend” to accomplish something. Alternatively, it refers to the deliberate act of doing something.

And the niyyah is in the heart, not on the lips.

With niyyah, one can differentiate between an action or deed, whether it constitutes an act of worship and obedience to Allah ﷻ or is simply a custom or habit.

One can differentiate between acts of worship with that goal.

This is because our Prophet Muhammad ﷺ said:

“Actions are (judged) by motives (niyyah), so each man will have what he intended…” (Hadith narrated by Imam Al-Bukhari number 1 and Imam Muslim no. 1907).

Additionally, the act of fasting is a form of worship. A fast done by someone without niyyah is not genuine. Whether the fast is mandatory or voluntary does not matter. The hadith provided above is proof. Most researchers agree with this.

Al-Imam Ibn Qudamah, may Allah ﷻ have mercy on him, even quotes it to show that all the scholars agree on this point (see Al-Mughni, 3/7).

But the truth is that the scholars do not all agree on this.

The Law of Niyyah applies to both required and Sunnah fasts.

Then, when it comes to the niyyah of people who would fast, it is also crucial to know the distinction between mandatory (fardhu) fasting and optional (nafilah) fasting. Here are the details:

First, anyone observing a required fast must set their intention (niyyah) the previous night. If they purposely leave out their niyyah, their fast is not valid.

Hafsah bint Umar, Ummul Mu’minin (may Allah ﷻ be pleased with her), narrated that the Messenger of Allah ﷺ said:

If someone does not plan to fast before dawn, they do not have to.

“Whoever does not intend to fast before dawn, there is no fast for him” (Hadith narrated by Abu Dawud no. 2454, At-Tirmidzi no. 370, An-Nasa’i no. 2331, Ibn Majah no. 1700, and others).

The majority of scholars classify this hadith as mauquf, limiting its chain of narration to Hafsah (may Allah ﷻ be pleased with her) rather than raising it to the Prophet Muhammad ﷺ. However, there is another narrative that is equally attributed to Ibn Umar Rodhiyallohu’s Alhuma.

The scholars who favor the hadith’s mauquf stance include Al-Imam Al-Bukhari, Abu Hatim Ar-Razi, An-Nasa’i, Ad-Daruquthni, Abu Dawud, and At-Tirmidhi; may Allah ﷻ have mercy on them all.

There is, however, another hadith that says:

“Whoever does not plan to fast before dawn (the time of Fajr) has no fast.” (HR Abu Dawud no. 2454, Nasa’i (4/196), At-Tirmidzi no. 730, Ibn Majah no. 1700, Ahmad (44/53), certified by Sheik Al-Albani rahimahullah, in Irwa’ul Gholil no. 914).

There is further proof that you must set your niyyah before fasting the required fast, as indicated by the well-known hadith:

“Indeed, deeds are appraised by niyyahs…” (HR Imam Al-Bukhari number 1 and Imam Muslim no. 1907).

Some experts think the purpose is unnecessary at night, but the first opinion is stronger and preferred.

This is the opinion (the first opinion) that Al-Imam Ibn Qudamah, Imam An-Nawawi, Shaykh al-Islam Ibn Taymiyyah, As-San’ani, and As-Shawkani, may Allah ﷻ have mercy on them all, prefer.

(See Al-Mughni (3/7), Al-Majmu’ Syarh Al-Muhadzdzab (6/289-290), Nailul Author (4/196), and Al-Muhalla no. 728).

What is the ruling if a person forgets to make the niyyah at night?

If he forgets to do so at night, he should hurry to form the niyyah when he remembers, and his fast will still be valid. This is what the Prophet Muhammad ﷺ said:

Allah ﷻ has forgiven my people for their mistakes, forgetfulness, and things they have to do. “Indeed, Allah ﷻ has put (the pen of deeds, edt.) from my ummah (because of) mistakes/errors (that are unniyyahal)” (HR Ibn Majah, no. 2045; its chain of narration is authentic). And Allah ﷻ knows best.

(See: Al-Ilmam bi Ahkam wa Aadaabi As-Shiyaam (p. 21), by As-Syaikh Syamir bin Amin Az-Zuhairy).

Second: If the fast is a nafilah (sunnah) fast, the person’s fast is legitimate regardless of when the niyyah is made, not limited to nighttime.

That is true only if he has refrained from eating and drinking all morning. So, if he wants to fast in the afternoon, this is okay.

The hadith of ‘Aisha, may Allah ﷻ be pleased with her, provides proof. She said, “One day, the Messenger of Allah ﷺ came to my house and asked, ‘Do you have anything to eat?’” We said, “No,” and he said, “Then I will fast.” Then, on a different day, he came to see us again, and we told him, “O Messenger of Allah, we have been given a gift of ‘hais,’ which is a form of meal made from a blend of wheat, dates, and ghee.” He told them to “bring it here.” “Yes, I had been fasting.” “Then he ate (the food).” (Narrated by Imam Muslim no. 1154).

Thus, most scholars think that those who fast sunnah don’t need to intend at night. They can fast all day as long as they haven’t eaten or drunk anything.

The imams of jurisprudence (fuqaha), like Imam Ahmad, Imam As-Shafi’i, and Abu Hanifah, may Allah have pity on them, agree on this.

Some of the Prophet’s companions who agreed with this view are Abu Darda, Abu Tholhah, Hudzaifah ibnul Yaman, Ibn Mas’ud, Anas bin Malik, Mu’adz bin Jabal, and many others.

(See Mushonnaf Ibn Abi Shaybah (3/28, 29, and 31), Mushonnaf Abdurrazzaq (4/272-273), and Ath-Thahawi in Sharh Al-Ma’ani Al-Atsar* (2/56).

Sheik Al-‘Allamah Al-Albani, Sheik Al-‘Allamah Ibn Baz, and Sheik Al-‘Allamah Ibn Uthaymeen, may Allah have mercy on them all, agree with such a view.

Is it enough to make the Niyyah fast once at the start of Ramadan?

As mentioned in the previous discussion, Hafsah bint Umar, Ummul Mu’minin (may Allah be pleased with her), narrated that the Messenger of Allah ﷺ said:

“Whoever does not aim to fast the night before dawn (Shubuh) has no fast.” (HR Abu Dawud no. 2454, At-Tirmidzi no. 370, An-Nasa’i no. 2331, Ibn Majah no. 1700, and others).

To put it another way:

“Whoever does not plan to fast before dawn (the time of Fajr), then there is no fast for him!” (HR Abu Dawud no. 2454, Nasa’i (4/196), At-Tirmidzi no. 730, Ibn Majah no. 1700, Ahmad (44/53), certified by Sheik Al-Albani rahimahullah, in Irwa’ul Gholil no. 914).

Thus, most scholars think that those who will fast must make a niyyah every day, especially at night, until just before dawn at Fajr.

Imam As-Syafi’i, Abu Hanifah, and one opinion from Ishaq, may Allah have mercy on him, also agree.

They say that this is because each day is a different act of worship. Therefore, if someone breaks the fast on Sunday, that action does not invalidate the fast on Monday or any other day.

Therefore, a person must make the niyyah every day, specifically during the night before Fajr.

However, other scholars argue that a single niyyah made at the beginning of Ramadan suffices for the entire month and all related acts of worship, as long as the person does not break the fast in a way that requires renewing the intention.

This is Imam Malik’s view, and Ibn Aqil says that Imam Ahmad also has it. Ishaq shares this view, and Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, also supports it.

Which of the two views is stronger?

The second opinion (the last one) is the stronger one, God willing. Sheik Al-‘Allamah Muhammad bin Sholih Al-Utsaimin, may Allah ﷻ have mercy on him, in As-Syarhul Mumthi’ (6/370); Sheik Alu Bassam, may Allah ﷻ have mercy on him, in Taudhihul Ahkam (93/468); and the author of the book Masa’il Mu’ashiroh (p. 421) all agree with this.

The Prophet Muhammad ﷺ confirmed this ruling in his statement, “Indeed, deeds are judged by intentions.”

Fasting during Ramadan is also a form of worship (a single act of worship); therefore, having just one goal is enough. “And Allah ﷻ knows best.”

(See the aforementioned issue in the reference works as follows: Al-Mughni (3/9), Al-Majmu’ (6/302), Kitabus Shiyaam (1/198-199) by Syaikhul Islam Ibnu Taimiyyah, As-Syarhul Mumti’ (6/369), Taudhihul Ahkam min Bulughil Marom (3/151), and others.)

In conclusion:

1. Those who fast must form the niyyah as part of their worship.

2. Niyyah is one of the most important parts of fasting devotion.

3. Niyyah is in the heart, not in the mouth. This is why there are no clear instructions for the niyyah prayer.

4. Those who must fast (like during Ramadan) can only intend to fast once at Ramadan’s start. If they become sick or something else gets in the way, they have to make the plan again.

You can also make such a niyyah every day, especially at night, until shortly before Fajr.

5. You can fast anytime, even in the morning or afternoon, as long as you haven’t eaten or drunk anything.

And Allah ﷻ knows best.

That is it. I hope that this talk gives us all some important information.

May Allah ﷻ also provide us all the strength to fast till the end of this year’s Ramadan.

Allah ﷻ bless you.

By: Abu Abdirrohman Yoyok WN Sby.