The first is that one must specifically intend to fast Ramadan. Thus, neither an unqualified intention nor an intention specifying a fast other than Ramadan suffices. This is the position of al-Shāfiī and one of the two reports from Ahmad, which many of his followers preferred.

The second is that either an unqualified intention or an intention specifying a fast other than Ramadan suffices. This is the school of Abu Hanīfa and a position reported from Ahmad.

The third is that an unqualified intention suffices, but an intention to observe a voluntary, make-up, or vowed fast does not. This is a position reported from Ahmad and preferred by a group of his followers.

[Section on Fasting on a Day of Cloud Cover]

Section

They differed concerning fasting on a day of cloud cover. This refers to when, on the eve of the thirtieth of Sha‘bān, the crescent’s point of appearance is obscured by clouds or dust haze.

Some held that it must be fasted, with the intention of fasting Ramadan, as a precaution. This reported position of Ahmad was preferred by most of his later followers, who also attributed it to most of his earlier followers. They based this upon their interpretation of the hadith and upon the fact that Sha‘bān usually consists of only twenty-nine days. It is therefore more likely that the crescent has appeared, in keeping with what is usually the case, and fasting thus becomes obligatory on the basis of preponderant probability.

Another group held that it may not be fasted as part of Ramadan. This is a position reported from Ahmad and preferred by a group of his followers, including Ibn Aqīl and al-Halwānī. It is also the position of Abu Hanīfa, Mālik, and al-Shāfiī. They drew evidence from the transmitted hadiths and from the principle that an obligation cannot be established on the basis of doubt.

There is also a third position: it may be fasted as part of Ramadan, and it is also permissible not to fast it, though it is preferable to fast it from dawn. It is well known that if one knew the time of