1743. If the sighting of the moon is established in one city, it will also be established in the cities that share the majority of the night with it, regardless of whether they are near or distant, and regardless of whether they share a single horizon or not. However, if they do not share the majority of the night with it, it will be problematic to establish it in the other cities.
1744. The first of the month cannot be established by information sent over telegram, unless a person knows that the telegram was based on a canonical proof.
1745. A person must fast on the day on which he doubts whether it is the last of the month of Ramadan or the first of ShawwÁl. However, should he realize prior to the time of maghrib that it is the first of shawwÁl, he must break his fast.
1746. If a prisoner has no means of establishing the beginning of the month of Ramadan, he may act upon his conjecture regardless of how it is acquired. If even that is not possible, he should fast during any month that he conceives to be the month of Ramadan, and his fasts will be valid. However, after the passage of eleven months from that month that he fasted, he must fast once again for another month. Should he later realize that the month that he selected was not the month of Ramadan, then if the month of Ramadan occurred prior to that month, his fasts will suffice. However, if it emerges that it occurred after it, he will have to observe their qaÃÁ.
1747. The fast of the day of ‘Ðd al-aÃÎÁ and ‘Ðd al-fiÔr are forbidden. Similarly, if a person does not know whether it is the last day of ShaÞbÁn or the first day of the month of Ramadan, but fasts with the intention of the first day of the month of Ramadan, it will be forbidden.
1748. If a woman violates the right of her husband by observing a recommended fast, then she must not fast. In fact, even if his rights are not infringed upon, the recommended precaution is that she should not fast without his permission.
1749. It is forbidden for children to fast if it hurts their parents.
1750. If a son or daughter observes a recommended fast without seeking his father’s permission, and the father prohibits him from it during the day, he will have to break his fast if disobeying his father would hurt him. The same will apply if the mother prohibits him and disobeying her would hurt her.
1014. In the third and fourth rak‘ah of prayer, one may either recite sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah({^ Reciting سُبْحانَ اللّهِ وَ الْحَمْدُ لِلّهِ وَ لا اِلهَ اِلاَّ اللّهُ وَ اللّهُ اَكْبَر^}) once, although it is better that tasbÐÎÁt al-arba‘ah be recited thrice. A person may recite sÙrat al- FÁtiÎah in one rak‘ah and tasbÐÎÁt al-arba‘ah in the other. However, it is better to recite tasbÐÎÁt al-arba‘ah in both.
1015. If there is nominal time remaining for prayer, one should recite tasbÐÎÁt al-arba‘ah once.
1016. It is obligatory on both men and women to recite sÙrah al- FÁtiÎah or tasbÐÎÁt al-arba‘ah in the third and fourth rak‘ah in a low voice.
1751. A person who knows that fasting is not harmful for him must fast, even if a doctor says that it is harmful for him. On the contrary, if a person is certain or has a reasonable dout that it will cause a significant harm to him, or fears the harm—given that it is a fear that has basis amongst intelligent people—then he must not fast, even if a doctor says that it is not harmful for him. If he does fast, it will not be in order, unless the fast turns out not to be harmful for him and he had made the intention of attaining proximity to Allah. In this case, the fast will be valid.
1017. Obligatory precaution dictates that if a person recites sÙrat al-FÁtiÎah in the third or fourth rak‘ah, its bismillÁh should also be recited in a low voice.
1752. If a person considers it possible that fasting would entail a significant harm for him, and through that possibility, he develops a fear (for the harm), he must not fast if the possibility that he entertains is considered reasonable by intelligent people. Should he fast, it will not be valid, unless it turns out not to be harmful for him, and he had made the intention of attaining proximity.
1018. If a person is unable to learn the tasbÐÎÁt al-arba‘ah, or is unable to recite it correctly, he should recite sÙrat al-FÁtiÎah in the third and fourth rak‘ah.
1019. A person who recites tasbÐÎÁt al-arba‘ah in the first two rak‘ah, under the impression that they are the last two rak‘ah, should recite sÙrat al-FÁtiÎah and the second sÙrah if he realizes prior to reaching rukÙ‘. However, if he realizes during or after rukÙ‘, his prayer is valid.
1020. If a person recites sÙrat al-FÁtiÎah in the last two rak‘ah, under the impression that they are the first two rak‘ah, or recites sÙrat al- FÁtiÎah in the first two rak‘ah, under the impression they are the last two rak‘ah, his prayer is valid, regardless of whether he realizes prior to rukÙ‘ or after it.
1753. If a person believes that fasting will not cause him any significant harm, and having fasted, he realizes after maghrib that it did in fact entail significant harm for him, he will have to observe its qaÃÁ.
1021. If during the third or fourth rak‘ah, a person intended to recite sÙrat al-FÁtiÎah, but due to a slip of the tongue, he began to recite tasbÐÎÁt al-arba‘ah, or vice versa, he must abandon it and repeat either sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah. However, if he is habituated to reciting that which came upon his tongue, he may complete it and his prayer will be valid.
1022. If a person is habituated to reciting tasbÐÎÁt al-arba‘ah in the third and fourth rak‘ah, but begins to recite sÙrat al-FÁtiÎah without intending it—even without the intention of that which is obligatory on him—he should abandon it and repeat either sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah.
1754. Other than the aforementioned forbidden fasts, there are other fasts which are forbidden as well, and have been mentioned in more detailed texts.
1023. It is recommended to seek forgiveness from God after reciting tasbÐÎÁt al-arba‘ah in the third and fourth rak‘ah. For example, one should say:
اَسْتَغْفِرُ اللّهَ رَبِّى وَ اَتُوبُ اِلَيْهِ ({^I seek forgiveness from Allah, my Lord, and to Him do I return. ^})
Astaghfirullaaha rabbi wa atubu ilaih
or
اَللّهُمَ اغْفِرْ لِى ({^ O! Allah! Forgive me! ^})
Allahummagh firlee
If a person doubts whether he has recited sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah, prior to bowing for rukÙ‘—regardless of whether it is while he is seeking forgiveness or after it—he should recite either sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah.
1755. The fast of the day of ‘ÀshÙrÁ is not permissible based on obligatory precaution. As for fasting on the day that a person doubts whether it is the day of ‘Arafah or the day of ‘Ðd al-aÃÎÁ, it is makrÙh to do so.
1024. If during the rukÙ‘ of the third or fourth rak‘ah, a person doubts whether or not he has recited sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah, he should dismiss his doubt. However, if he doubts prior to reaching the limits of rukÙ‘, he should stand and recite either sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah.
1025. Whenever a person doubts whether he has correctly recited a verse or a word in a verse after its completion, he should dismiss his doubt, regardless of whether he has begun to recite the next part or not. However, if he entertains this doubt prior to its completion, he should attend to his doubt and repeat the word and that which is after it correctly, even if it entails repeating that which is before it. In both cases, there is no problem in repeating the verse or word to ensure its correctness, so long as it does not entail satanic whispering, in which case, repeating it is forbidden. However, to claim that such a repetition invalidates prayer is problematic, though obligatory precaution dictates that one should repeat his prayer after completing it.
1026. It is recommended for one to recite a‘Ùdhu bi Allahi min al-shayÔÁni al-rajÐm (I seek refuge in Allah from the accursed Satan) in the first rak‘ah prior to sÙrat al-FÁtiÎah.
1756. Fasting on any day of the year—other than the fasts which are forbidden or makrÙh, as mentioned earlier—is recommended. In fact, the recommendation of fasting on certain days has been emphasized, of which some are listed below:
1. The first and last Thursday of the month, and the first Wednesday that occurs after the tenth of the month. If someone fails to fast on those days, it is recommended that he fast its qaÃÁ. If he is completely unable to fast, it is recommended that he give one mudd of staple food or 12.6 nukhÙd of minted silver to a needy person.
2. The thirteenth, fourteenth and fifteenth of every month.
3. The entire month of Rajab and ShaÞbÁn, or a part of the two months, even if it be for one day.
4. The day of id of Nowruz.
5. The fourth to the ninth of ShawwÁl.
6. The twenty fifth and the twenty ninth day of Dhu al-qa‘dah.
7. The first to the ninth day (the day of ‘Arafah) of Dhu al-Îijjah. However, if owing to weakened state, a person is unable to recite the supplications of the day of ‘Arafah, then it will be makrÙh for him to fast on that day.
8. The felicitous day of ‘Ðd al-ghadÐr, the 18th of Dhu al-Îijjah.
9. The day of MubÁhilah, the 24th of Dhu al-Îijjah.
10. The first, third and seventh day of Muharram.
11. The day of the blessed birth of the holy prophet (May Allah’s Blessings be upon him and his progeny), the 17th of RabÐÞ al-Awwal
12. The 15th day of JamÁdÐ al-ØlÁ.
13. The day of the mab‘ath of the holy prophet (May Allah’s Blessings be upon him and his progeny), the 27th of Rajab.
If someone fasts a recommended fast, it is not obligatory upon him to complete it. In fact, if his brother in faith invites him to a meal, it is recommended that he accept his invitation, and break his fast during the day, even if it be after zuhr.
1027. It is recommended to recite sÙrat al-qadr in the first rak‘ah and sÙrat al-tawÎÐd in the second rak‘ah of every prayer.
1757. It is recommended for certain individuals to refrain from committing the acts which invalidate a fast, even though they are not fasting on that day. These are:
1. A traveler who commits an act which invalidates his fast while he is traveling, and then returns to his hometown before zuhr, or a place where he intends to reside for ten days.
2. A traveler who returns to his hometown after zuhr, or to a place where he intends to reside for ten days.
3. A patient who recovers from his illness after zuhr. The same applies to one who recovers before zuhr, but has already committed an act which invalidates his fast.
4. A woman who becomes purified from the blood of Îayà or nifÁs during the day.
1028. It is makrÙh to not recite sÙrat al-tawÎÐd in any of the daily prayers throughout the day.
