Is It Permissible to Fast the Day of Doubt?
Al-Bukhari
narrated in his Sahih from `Ammar who said: “Whoever
fasts the day of doubt he has then disobeyed Abul Qasim (the Prophet peace and
blessings be upon him).”
In this
noble hadith is a clear affirmation that worship in Islam is founded upon
certainty—not upon doubt or speculation—so that the religion may be safeguarded
from addition or omission. Among the clearest evidence of this principle is
what the scholars have discussed regarding the ruling on fasting the Day of
Doubt, where juristic rulings addressed it in a manner that demonstrates how
acts of worship are regulated strictly by revelation and nothing else.
What is the Day of Doubt?
As-San`ani
said: “Know that the Day of Doubt is the thirtieth day of Sha`ban if the
crescent is not sighted on its night due to obstructing clouds or the like. It
may possibly be from Ramadan, or it may be from Sha`ban.” (1)
Can
We Fast the Day of Doubt?
The
opinions of the jurists regarding fasting the Day of Doubt vary according to
two situations:
The first
case: That it is fasted as Ramadan out of precaution.
This is prohibited according to the majority of scholars.
Ibn
Taymiyyah said: “What the hadiths indicate in this matter, and what the
principles necessitate, is that any month obscured (by clouds) is completed as
thirty days—whether Sha`ban, Ramadan, or any other month.” (2)
The
second case: That it is fasted but not as Ramadan.
The majority of scholars permitted fasting it if it coincides with a habitual
voluntary fast. This also includes making up missed fasts (qada’) and
fulfilling vowed fasts (nadhr).
In
Al-Mawsu`ah Al-Fiqhiyyah (The Jurisprudential Encyclopedia), it is stated: If a
Muslim doubts the entrance of Ramadan on the following day, and has no
established basis to rely upon—such as when it is the night of the thirtieth of
Sha`ban without clouds obstructing the sighting of the crescent—and yet he
resolves to fast the next day considering it the first day of Ramadan, then his
intention is invalid and that fast does not suffice him.
This is
because intention is a purpose that follows knowledge attained through its religious
means. Where that knowledge is absent, the intention is invalid. The fasting
person did not firmly resolve his intention to fast Ramadan; therefore, it is
not valid—just as if he only realized afterward.
Likewise,
if he bases his decision on the statements of astrologers or those skilled in
calculations, his fast is not valid—even if they frequently happen to be
correct—because that is not a legitimate religious proof upon which rulings may
be built; thus, it’s useless. (3)
This
affirms the preference for breaking the fast on the Day of Doubt. The
statements of scholars encouraging this are numerous. Among them is what
At-Tabarani narrated from Ibn `Ayyash from his father who said: “I came to `Abdullah
Ibn Mas`ud and said: Some people in our neighborhood and among our neighbors
fasted today. He said: ‘Based on sighting the crescent?’ I said: No. He said:
‘For me to break my fast one day of Ramadan and then make it up is more beloved
to me than to fast this day from Sha`ban.’”
Ibn Sirin
said: “I went out on the Day of Doubt and did not enter upon anyone from whom
knowledge is taken except that I found him eating—except for one man who used
calculations and followed astronomical reckoning. Had he not known that, it
would have been better for him.” (4)
The
Wisdom Behind Prohibiting Fasting the Day of Doubt
Al-Hafiz
Ibn Hajar mentioned the differences of the scholars regarding fasting the Day
of Doubt and commented: “The wisdom behind prohibiting fasting the Day of Doubt
is to strengthen oneself by breaking the fast for Ramadan, so that one may
enter it with strength and energy.”
He noted,
however, that this reasoning may be questioned because the hadith indicates
that fasting three or four days before it is permissible.
Additionally,
it was said: The wisdom is to prevent mixing voluntary fasting with obligatory
fasting. This too may be questioned, since one who has a habitual fast is
allowed to fast as mentioned in the hadith.
It was
also said: Because the ruling is connected to sighting; whoever precedes it by
one or two days attempts to undermine that ruling. This is the relied-upon
opinion. (5)
The
Ruler’s Decision Removes Dispute Regarding the Day of Doubt
If the
ruler reaches a decision—based on the means available to him—regarding whether
to fast or break the fast on the Day of Doubt, then it becomes obligatory upon
the community to adopt it and not dispute over it. In this lies unity,
strength, and protection from division and conflict, which is more deserving in
people’s lives. This is the path upon which scholars and jurists have
proceeded.
In
Musannaf `Abd Ar-Razzaq, Ja`far said: Asma’ Ibn `Ubayd informed me that we came
to Muhammad Ibn Sirin on the Day of Doubt and said: What should we do? He said
to his servant: “Go and see whether the governor is fasting or not.” At that
time, the governor was `Adi Ibn Artat. The servant returned and said: I found
him breaking his fast. Muhammad then called for his meal, ate, and we ate with
him.
For Further Reading:
4 Essential Steps to Prepare Your Soul for Ramadan
Quranic Verse Combining All Forms of Good
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Footnotes:
1.
Subul As-Salam by As-San`ani (1/558).
2.
Tanqiḥ At-Tahqiq by Ibn `Abdul Hadi (3/199).
3.
Al-Mawsu`ah Al-Fiqhiyyah
Al-Kuwaytiyyah (26/196).
4.
At-Tamhid by Ibn `Abdul Barr (9/234).
5.
Fath Al-Bari by Ibn Ḥajar (4/128).
