Thus, the more correct view is that the Day of Doubt is the thirtieth day of Sha‘ban when there is something in the sky that prevents the new moon from being seen. If the sky is clear, however, then there is no doubt.
Is fasting on this day disliked, as the author states, or prohibited?
The answer is that the scholars differ concerning this:
The first view is that it is prohibited.
The second view is that it is disliked.
The correct view is that fasting it is prohibited when one intends thereby to take a precaution for Ramadan. The evidence for this is:
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The statement of ‘Ammar ibn Yasir, may Allah be pleased with him: “Whoever fasts on the day concerning which there is doubt has disobeyed Abu al-Qasim, peace and blessings be upon him.” (1)
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His statement, peace and blessings be upon him: “Do not precede Ramadan by fasting one or two days before it, unless a man has been observing a regular fast, in which case let him fast.” (2)
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It is a form of transgressing the limits set by Allah. Allah says in His Book: “So whoever among you witnesses the month, let him fast it.” [al-Baqarah 2:185] And His Messenger, peace and blessings be upon him, said: “When you see it, then fast; but if it is obscured from you, complete the number as thirty days.” (3)
Fasting on the two Eids is prohibited, even if it is in fulfillment of an obligatory fast, as is fasting the Days of Tashriq, except in expiation for the sacrificial offering required for tamattu‘ or qiran.
His statement, “Fasting on the two Eids is prohibited”: they are Eid al-Fitr and Eid al-Adha. The evidence for this is:
- The Prophet, peace and blessings be upon him, “forbade fasting on the two days of Eid: Eid al-Fitr and Eid al-Adha.” (4) ‘Umar, may Allah be pleased with him, delivered a sermon concerning this