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.