(33) 意图（Niyyah）是义务（fard）斋戒的必备条件，其他义务斋戒，如补还所缺的斋日，或作为赎罪（kafaarah）而守的斋戒，也都需要意图，因为先知ﷺ说："凡是未在前一夜决心斋戒的人，他的斋戒不成立。"（由Abu Dawood收录，编号2454。包括al-Bukhaari、al-Nisaa'i、al-Tirmidhi在内的一些学者认为此段圣训可能是mawqoof（止于门徒的传述）。参见Talkhees al-Hubayr，2/188）

(33) Niyyah (intention) is a required condition in fard (obligatory) fasts, and in other obligatory fasts such as making up missed fasts or fasts done as an act of expiation (kafaarah), because the Prophet (peace and blessings of Allaah be upon him) said: “There is no fast for the person who did not intend to fast from the night before.” (Reported by Abu Dawood, no. 2454. A number of the scholars, such as al-Bukhaari, al-Nisaa'i, al-Tirmidhi and others thought it was likely to be mawqoof. See Talkhees al-Hubayr, 2/188)

意图可以在夜间的任何时候作出，哪怕只是在黎明（Fajr）礼拜前一刻。Niyyah（意图）指的是心中决定去做某事的决心；大声念出来是bid'ah（可谴责的创新）。任何知道明天是斋月中的某一天并想要封斋的人，就已经作出了意图。（《伊斯兰教长老选集》（Majmoo' Fataawa Shaykh al-Islam），第25卷，第215页）如果一个人在白天打算破斋但并没有真的这样做，那么根据最正确的观点，他的斋戒不会因此受到影响；他就像一个想在拜中说话却没有说的人。一些学者认为，他一旦停止了封斋的意图，就不算在封斋了，因此为了稳妥起见，他应当之后补上那一天的斋。然而，背教会使意图失效，这一点没有任何争议。

The intention may be made at any point during the night, even if it is just a moment before Fajr. Niyyah means the resolution in the heart to do something; speaking it aloud is bid’ah (a reprehensible innovation), and anyone who knows that tomorrow is one of the days of Ramadaan and wants to fast has made the intention. (Majmoo’ Fataawa Shaykh al-Islam, 25/215). If a person intends to break his fast during the day but does not do so, then according to the most correct opinion, his fast is not adversely affected by this; he is like a person who wants to speak during the prayer but does not speak. Some of the scholars think that he is not fasting as soon as he stops intending to fast, so to be on the safe side, he should make up that fast later on. Apostasy, however, invalidates the intention; there is no dispute on this matter.

如果禁食斋月的人，不需要每晚重复意图，只需在月初确立意图即可。若因旅行或疾病等原因而中断斋戒，那么当使他不得不破斋的原因消失时，他需要重新确立斋戒的意图。(34) 对于一般的任意（Nafl）斋戒，前一晚确立意图并非条件，其依据是哈迪斯：‘Aa’ishah（愿安拉喜悦她）说：“有一天，安拉的使者ﷺ进来见我，说：‘你们有什么吃的吗？’我们说：‘没有。’他说：‘那我就封斋了。’”（穆斯林圣训实录，2/809，‘Abd al-Baaqi 整理）。但对于‘Arafaah日和‘Aashooraa’日等特定的任意斋戒，则最好谨慎起见，在前一晚确立意图。

The person who is fasting Ramadaan does not need to repeat the intention every night during Ramadaan; it is sufficient to have the intention at the beginning of the month. If the intention is interrupted by breaking the fast due to travel or sickness – for example – he has to renew the intention to fast when the reason for breaking the fast is no longer present. (34) Making the intention the night before is not a condition of general nafl (supererogatory) fasts, because of the hadeeth narrated by ‘Aa’ishah (may Allaah be pleased with her), who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) entered upon me one day and said, ‘Do you have anything [food]?’ We said, ‘No.’ He said, ‘In that case I am fasting.’” (Reported by Muslim, 2/809, ‘Abd al-Baaqi). But in the case of specific nafl fasts such as ‘Arafaah and ‘Aashooraa’, it is better to be on the safe side and make the intention the night before.

(36)如果一个人开始履行一项必须完成的斋戒,比如补做斋月中漏掉的一天、履行一个誓愿,或作为赎罪(kafaarah)而斋戒,他必须完成这次斋戒,除非有合理的理由,否则不允许中途破斋。至于义务以外的斋戒(naafil),“禁食自愿斋的人可以选择完成斋戒或中止斋戒”(艾哈迈德圣训集,6/342所载)——即使没有任何中止的理由。先知(愿安拉赐他尊荣与平安)曾在某个早晨开始斋戒,之后却进食了。(《圣训实录》(Saheeh Muslim)中记载,在他住在阿伊莎家时,有人送给他一种名为al-hais的食物;见第1154条,‘Abd al-Baaqi版本)但是,一个无故中止斋戒的人,是否还能因已经完成的那部分斋戒而获得回报?一些学者认为他不会获得回报(《伊斯兰教法百科全书》(al-Mawsoo'ah al-Fiqhiyyah),28/13),因此,除非有合理而迫切的理由需要停止斋戒,禁食自愿斋的人最好还是把斋戒完成。

(36) If a person embarks on an obligatory fast, such as making up for a day missed in Ramadaan, or fulfilling a vow, or fasting as an act of expiation (kafaarah), he must complete the fast, and he is not permitted to break it unless he has a valid excuse for doing so. In the case of a naafil fast, “the person who is observing a voluntary fast has the choice either to complete the fast or to break it” (reported by Ahmad, 6/342) – even if there is no reason to break it. The Prophet (peace and blessings of Allaah be upon him) got up fasting one morning, then he ate. (As reported in Saheeh Muslim, in the story of the al-hais (a type of food) that was given to him as a gift when he was in ‘Aa’ishah’s house; no. 1154, ‘Abd al-Baaqi). But will the person who breaks his fast for no reason be rewarded for the fasting that he has already done? Some of the scholars say that he will not be rewarded (al-Mawsoo’ah al-Fiqhiyyah, 28/13), so it is better for the person who is observing a voluntary fast to complete it, unless there is a valid, pressing reason for him to stop fasting.

(36) 如果一个人直到黎明之后才知道斋月已经开始,那么他必须停止当天剩余时间的饮食,并且根据大多数学者的意见,他之后必须补做这一天的斋戒。因为先知ﷺ说:"对于前一夜没有立意封斋的人,没有斋戒。"(由艾布·达伍德记载,第2454条。)

(36) If a person does not know that Ramadaan has started until after dawn, he has to stop eating and drinking for the rest of the day, and he has to make that day up later on, according to the majority of scholars, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no fasting for the one who does not have the intention to fast from the night before.” (Reported by Abu Dawood, 2454).

(37) 如果一名囚犯或俘虏通过自己看见月亮，或由一位可靠的人告知，知道斋月已经开始，他就必须斋戒。如果他不知道斋月何时开始，他必须自行考虑推断（ijtihaad），并依照他认为最可能的情况行事。如果他事后发现自己的斋戒恰好与斋月相符，按照大多数学者的意见，这是可以的；如果他的斋戒是在斋月之后，按照大多数法学家（fuqahaa'）的意见，这也是可以的；但如果他的斋戒是在斋月之前，则不可接受，他必须补斋。如果他的部分斋戒与斋月相符，部分不符，那么与斋月相符的部分或在斋月之后的部分是可以的，而在斋月之前的部分则不可以。如果此事始终未能对他明朗，那么他的斋戒仍然有效，因为他已尽了自己所能，而真主不会让任何人承担超出其能力范围的负担。（《伊斯兰教法百科全书》，28/84）

(37) If a prisoner or captive knows that Ramadaan has begun by sighting the moon himself or by being told by a trustworthy person, he has to fast. If he does not know when the month is beginning, he must try to work it out for himself (ijtihaad) and act according what he thinks is most likely. If he later finds out that his fasting coincided with Ramadaan, this is fine according to the majority of scholars, and if his fasting came after Ramadaan, this is fine according to the majority of fuqahaa’, but if his fasting came before Ramadaan, this is not acceptable, and he has to make up the fast. If part of his fasting coincided with Ramadaan and part of it did not, what coincided with it or came after it is fine, but what came before is not OK. If the matter never becomes clear to him, then his fasting is fine because he did the best he could, and Allaah burdens not a person beyond his scope. (Al-Mawsoo’ah al-Fiqhiyyah, 28/84).