firmly resolve the intention to fast it as part of Ramadan, so it is not valid, just as if he did not know [it was Ramadan] until after the day had passed. Likewise, if he relied upon the words of the astrologers and those knowledgeable in calculation, and it happened to correspond with the truth, his fast would not be valid even if their predictions were frequently correct, because it is not a legal evidence upon which one may rely or act; thus, its existence is like its absence. The Prophet (peace and blessings of Allah be upon him) said: "Fast when you see it (the new moon), and break the fast when you see it." In another narration: "Do not fast until you see it, and do not break your fast until you see it" (16). As for the night of the thirtieth of Ramadan, his intention is valid even if there is a possibility that it might be the first of Shawwal, because the fundamental principle is the continuation of Ramadan, and the Prophet (peace and blessings of Allah be upon him) commanded fasting it by his saying: "And do not break your fast until you see it." However, if he said: "If tomorrow is from Ramadan, I am fasting, and if it is from Shawwal, I am not fasting," then Ibn Aqil said: His fast is not valid, because he did not firmly resolve [the intention to fast], and the intention is a firm resolve. It is also possible that it is valid, because this is an existing condition, and the fundamental principle is the continuation of Ramadan.

Section: It is necessary to specify the intention for every obligatory fast. This means that he believes he is fasting tomorrow as part of Ramadan, or as making up for it, or as an expiation, or as a vow. Ahmad stipulated this in the narration of al-Athram, for he said: I said to Abu Abd Allah: A captive who fasted the month of Ramadan in the land of Byzantium, not knowing that it was Ramadan, does he intend a voluntary fast? He said: It does not suffice him unless he has a firm resolve that it is from Ramadan. And it does not suffice him on the Day of Doubt if he awakens fasting, even if it is from Ramadan, unless there was a firm resolve from the night that it is from Ramadan. This is the opinion of Malik and al-Shafi'i. There is another narration from Ahmad that it is not necessary to specify the intention for Ramadan. For al-Marrudhi narrated from Ahmad that he said: If the Day of Doubt is a cloudy day and we unanimously agree that we will wake up fasting, does it suffice us for Ramadan even if we do not believe it is from Ramadan? He said: Yes. I said: What about the saying of the Prophet (peace and blessings of Allah be upon him): "Actions are only by intentions" (19)? Does he not mean that he must intend that it is from Ramadan? He said: No, if he intends from the night that he is fasting, it suffices him.