For example, he eats the pre-dawn meal believing that dawn has not yet broken, only for it to become clear that it had already broken. According to the established position of the school, he must make up the fast. This occurs frequently: a person rises from his bed, brings his pre-dawn meal near, and eats and drinks; then, suddenly, the prayer is being commenced, meaning that he has eaten during the day. According to the school, he must therefore make up the fast.

The stronger view, however, is that he does not have to make it up, and its evidence has already preceded.

Likewise, if he eats believing that the sun has set, then it becomes clear that it had not set, he has eaten believing it was night, only for it to become clear that it was daytime. According to the school, he must make up the fast, whereas according to the stronger view, he is not required to do so.

Its evidence is the previously mentioned hadith of Asma’, for the Prophet ﷺ did not instruct them to make up the fast. This is specific evidence. Among the general proofs is Allah’s saying:

“Our Lord, do not take us to task if we forget or make a mistake.” [al-Baqarah 2:286]

Thus, the difference between the beginning of the day and its end is that at the beginning of the day one may eat when in doubt, whereas at the end of the day one may not eat when in doubt.

Issue: People who are on mountains, on low ground, or in high-rise buildings are each subject to their own ruling: whoever has seen the sun set may break his fast, while whoever has not may not.