Thus, the foundational principles of the Sharia neither prohibit precaution nor impose an obligation on the basis of mere doubt.

Furthermore, the beginning of the month is analogous to the beginning of the day. If a person were uncertain whether daybreak had occurred, he would neither be required to abstain nor forbidden to abstain with the intention of fasting. Moreover, cloud cover at the beginning of the month is analogous to cloud cover in a case of doubt. Indeed, fasting the day of doubt is prohibited because of the concern that this would add to the obligatory observance.

On this view, most of what is related from the Companions concerning this issue can be reconciled. The numerous Companions who fasted—including Umar, Ali, Muawiya, and others—did not explicitly declare it obligatory, while most of those who did not fast did not explicitly declare it forbidden.

Perhaps those among them who disliked fasting did so only in the case of someone who believed it obligatory, fearing that what was not obligatory might be made obligatory. Likewise, some of them disliked cleansing oneself with water after relieving oneself when there was reason to fear that a person might believe it obligatory. Similarly, a group among them instructed a person who fasted while traveling to make up that day because of the aversion to not fasting while traveling that they believed (him) to have. Thus, their disapproval pertained to the state of the person performing the act, not to taking the precaution of fasting itself. Both prohibiting and obligating the fast are far removed from the foundational principles of the Sharia. Upon reflection, most of the hadiths related concerning this issue explicitly establish the obligation to fast only after the prescribed count has been completed, although some indicate fasting before its completion. As for whether they establish an obligation to fast before its completion, that remains open to question.

This moderate position is the one indicated by most of Ahmad’s recorded statements.

If it were held that both courses are permissible and that not fasting is recommended, this would be (preferable to holding) either that fasting is forbidden or that it is obligatory. (What) is related from al-Siddīq (and Ibn Umar—may Allah be pleased with them both) is that they would eat when uncertain whether dawn had broken; but (one may not eat when uncertain whether the sun has set).