But, he should not perform any act which invalidates a fast...

But, he should not perform any act which invalidates a fast till Maghrib, and should also observe Qada of that fast after Ramaèàn. And if he learns after Tuhr that it is the month of Ramaèàn he should, as an obligatory precaution, make the intention of fast as Raja, and offer its Qada after Ramaèàn. But if he learns before Tuhr, and he has not done anything which would invalidate his fast, he should make the intention of fast, and his fast will be valid.

If a patient recovers from his illness in the middle of a day in the month of Ramaèàn, before Tuhr, and if he has not done anything to invalidate the fast, he should, as an obligatory precaution make intention and fast. But if he recivers after Tuhr, it will not be obligatory on him to fast on that day, and he should observe its Qada. If one doubts whether it is the last day of Sha'ban or the first day of Ramaèàn then the fast on that day is not obligatory.

If however, somebody wants to observe fast on that day he cannot do so with the intention of Ramaèàn then it is the Ramaèàn fast and if it is not Ramaèàn then it is Qada fast or some other fast like that, his fast will be valid. But it is better to observe the fast with the intention of Qada fast or some other fast, and if it is know nlater that it was Ramaèàn then it will automatically be considered as Ramaèàn fast.

And even if he makes a usual intention of fast, and later it becomes known that it is Ramaèàn, it will be sufficient (i.e. that fast will be counted as the Ramaèàn fast).

If, while observinga Mustoh ab fast or an obigatory fast the time of which is not fixed (e-g-a fast for kaffaarah) a persah intendsto peak the fast or wavers wheher or not he should do sa, and if he does not peak it, he should make afresh intention befor Zuhr in the case of an ob ligatory fast, and before Maghrib in the case of a Mustahob fast. That way his fast will be in order. Things Which Make a Fast void There are eight acts which invalidate fast: (i) Eating and drinking.

(ii) Sexual intercourse. (iii) Masturabtion (Istimna’) which means doing some act with oneself or another person other than intercourse, resulting in ejaculation. (iv) Ascribing false things to Almighty Allah, or the Holy Prophet or to the successors of the Holy Prophet, as an obligatory precaution. (v) Allowing thick dust to reach the throat, as an obligatory precaution. (vi) Remaining in Janaban or Haydh or Nifas till the Adhan for Fajr prayer. (vii) Enema with liquids.