the other. 'Ali, Abu Hurayrah, and 'A'ishah said: "For me to fast a day of Sha'ban is more beloved than for me to break my fast on a day of Ramadan." Because fasting is something for which caution is exercised, and for this reason, fasting became mandatory upon the report of one person, yet it cannot be broken except by the testimony of two. As for the report of Abu Hurayrah which they cite as evidence, it is narrated by Muhammad ibn Ziyad, and Sa'id ibn al-Musayyib has contradicted him regarding it, as he narrated from Abu Hurayrah: "If it is obscured from you, then fast thirty days." His narration is more deserving of precedence due to his leadership, the renown of his integrity, his reliability, and its agreement with the view and school of thought of Abu Hurayrah, as well as the report of Ibn 'Umar which we have narrated. The report of Ibn 'Umar, "Estimate for it thirty days," is contrary to the authentic, agreed-upon report, and contrary to the school of thought and opinion of Ibn 'Umar. The prohibition against fasting on the Day of Doubt is interpreted to apply in conditions of clear skies, based on the evidence we have mentioned. In sum, fasting does not become mandatory except by sighting the crescent, or the completion of thirty days of Sha'ban, or if there is cloud or dust obscuring the sighting of the crescent, based on the disagreement we have mentioned regarding it.

485- Issue: He said: "And it does not suffice him to perform a fast of obligation until he intends it at any time of the night."

Its summary is that fasting is not valid without an intention, by consensus, whether it is an obligatory fast or a voluntary one, because it is an act of worship in its pure form, so it requires an intention, like prayer. Furthermore, if it is an obligatory act (1), such as the fasting of Ramadan in its performance or its making up (qada'), as well as a vow or an expiation, it is stipulated that he must intend it from the night according to our Imam, Malik, and al-Shafi'i. Abu Hanifah said: The fasting of Ramadan and every specific [determined] fast is valid with an intention made during the day, because the Prophet (may Allah bless him and grant him peace) sent someone on the morning of 'Ashura to the villages of the Ansar surrounding Medina saying: "Whoever has started the day fasting, let him complete his fast; and whoever has started the day not fasting, let him fast the remainder of his day; and whoever has not eaten, let him fast." Agreed upon (2). And it was an obligatory, determined fast, and because it is not established as a debt in the liability, it is like a voluntary fast.