tomorrow is Ramadan, then we shall be fasting. Although every Muslim generally intends to fast if it is Ramadan, stating this specifically is better. Thus, he says to himself: “If tomorrow is Ramadan, then it is my obligatory fast.” If it then becomes clear after dawn that it is Ramadan, his fast is valid.

If, on the eve of the thirtieth of Ramadan, he says, “If tomorrow is Ramadan, then I am fasting; otherwise, I am not fasting,” they say that this is permissible, even though it involves uncertainty in the intention, because it is based on confirmation of the month. If this is so, then the same should apply at the beginning of the month as it does at its end. However, they distinguished between them by saying that at the beginning of the month, the basic assumption is that one is not fasting, since the beginning of the month has not been established; whereas at its end, the opposite is the case: the basic assumption is that one fasts, because the following day is part of Ramadan unless its end has been established. Yet this distinction has no bearing on the uncertainty, for in both cases there is uncertainty and both possibilities exist. On the thirtieth day of Sha'ban, there is uncertainty as to whether it is Ramadan or not; and on the thirtieth day of Ramadan, there is likewise uncertainty as to whether it is Ramadan or not.

Whoever intends to break the fast has broken it.

The author’s statement, “Whoever intends to break the fast has broken it,” is supported by the Prophet’s statement, may Allah’s blessings and peace be upon him: “Actions are only by intentions.” (1) So long as he intends to fast, he is fasting; but if he intends to break the fast, he has broken it. This is because fasting consists of an intention and is not an act that one performs, just as prayer is invalidated when one intends to discontinue it.

What the author means by “has broken it” is that his intention to fast has ceased; this is not like the case of one who has eaten or drunk.