or a nonbinding voluntary fast, or an expiatory fast for breaking an oath or for another reason. If any of these conditions is not met, a person is not fasting in the legal sense, even if he may properly be described as fasting in the linguistic sense, as explained above.

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Fasting prescribed by religious law falls into two categories: obligatory and voluntary. Obligatory fasting is likewise divided into two categories: that which is obligatory by explicit scriptural text and that which becomes obligatory under religious law.

Fasting obligatory by explicit text is that whose obligation Allah Most High has expressly stated. This, too, falls into two categories: fasting that Allah has required of His servants independently of a particular cause, and fasting that He has required of them because of a particular cause. The former is fasting the month of Ramadan. The latter comprises fasting in expiation for killing, zihār, or breaking an oath, and making up missed Ramadan fasts.

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Fasting that becomes obligatory under religious law is that which a person imposes upon himself through a vow or an oath. It becomes binding upon him because Allah, Mighty and Majestic, says:

“O you who believe, fulfil your contracts.” [al-Mā’idah: 1]

And the Prophet (may Allah bless him and grant him peace) says:

“Whoever vows to obey Allah, let him obey Him; and whoever vows to disobey Him, let him not disobey Him.”

This, too, falls into two categories: fasting assigned a particular time, as when someone says, “I am bound before Allah to fast such-and-such a day, month, or year,” and similar statements; [and fasting owed as a personal obligation without being assigned a particular time, as when someone says, “I am bound before Allah to fast a month, a day, or a year,” and similar statements].

Fasting assigned a particular time resembles Ramadan in that it must be observed and must be made up by anyone who deliberately breaks it, whether resident or travelling. It differs from Ramadan regarding the obligation of expiation for deliberately breaking it, and regarding the obligation to make it up when it is broken for an excuse such as illness or menstruation—except according to Ibn Wahb’s report from Mālik, found in some transmissions of al-Mudawwanah, which requires it to be made up and takes a strict position on the matter. It also differs regarding the obligation to make it up when it is broken forgetfully, according to Sahnūn, in contrast to Ibn al-Qāsim.

As for fasting owed as a personal obligation without being assigned a particular time, if the person intends to observe it consecutively, it resembles fasting in expiation for killing