An example of this is a man who goes to sleep early on the eve of the thirtieth of Sha'ban, when there is a possibility that the night may mark the beginning of Ramadan. He says, “If tomorrow is Ramadan, then it is my obligatory fast,” or, “If tomorrow is Ramadan, then I am fasting,” or, “If tomorrow is Ramadan, then it is an obligatory fast; otherwise, it is for a required expiation,” or uses some similar form of conditional wording.

According to the madhhab, his fast is not valid, because his statement, “If it is such-and-such, then it is my obligatory fast,” is made in a state of uncertainty, whereas an intention must be definite. Thus, if he does not wake until after dawn, and it then becomes clear that it is Ramadan, he must make up that day, according to the madhhab.

The second narration from Imam Ahmad is that the fast is valid if it becomes clear that it is Ramadan. Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, preferred this view. Perhaps this falls under the general meaning of the Prophet’s statement, may Allah’s blessings and peace be upon him, to Duba'ah bint al-Zubayr, may Allah be pleased with her: “You will have from your Lord whatever exception you stipulate.” (1) This man made it conditional because he does not know whether tomorrow is Ramadan; thus, his uncertainty is based on uncertainty as to whether the month has begun, not uncertainty in his intention as to whether he will fast or not. This is why, if someone who is permitted not to fast were to say on the eve of the first of Ramadan, “Tomorrow I may fast, or I may not fast,” and then firmly resolved to fast after dawn, his fast would not be valid, due to his uncertainty in the intention.

But when he makes the fast conditional upon confirmation of the month, this accords with the reality: if the month is not confirmed, he would not fast. Accordingly, if we go to sleep before news arrives on the eve of the thirtieth of Sha'ban, we should intend within ourselves that if