that it had set. The term “supposition” may denote certainty. Allah, Mighty and Majestic, says:

“They will be certain that they are to fall into it, and they will find no escape from it.” [al-Kahf: 53]

That is, they will know with certainty. Likewise:

“And they knew that there was no refuge from Allah except in Him.” [al-Tawbah: 118]

This means that they were certain. Some have understood supposition in the case discussed in al-Mudawwana in its ordinary sense of doubt. They therefore interpreted Mālik’s position in al-Mudawwana as treating dawn and sunset alike [in that no expiation is required for eating when uncertain about either, which is far-fetched. Treating dawn and sunset alike] in waiving expiation for someone who eats while uncertain about either was the position adopted by Ibn al-Qassār and Abd al-Wahhāb. This is far-fetched regarding sunset when neither possibility seems more likely to the person. Perhaps they intended to treat the two alike where someone eats while uncertain, but considers it more likely that dawn has not broken or that the sun has set. Their position would then have a sound basis, since judging according to predominant probability is an established principle of Islamic law.

Section

Fasting the month of Ramadan becomes obligatory only upon sighting the crescent or completing thirty days of Shaʿbān. In the hadith narrated by Ibn Umar, the Prophet, may Allah bless him and grant him peace, said:

“Do not fast until you sight the crescent, and do not end the fast until you sight it. If it is obscured from you, reckon it.”

In the hadith narrated by Ibn Abbās, he said:

“If it is obscured from you, count thirty days, then end the fast.”

Mālik, may Allah Most High have mercy on him, included this in his Muwattaʾ after the hadith of Ibn Umar to explain it, since the scholars differed over the meaning of the Prophet’s words, “reckon it.” It is reported that when the sky was clear, Ibn Umar would begin the day without fasting, but when it was overcast, he would begin it fasting. This was how he interpreted the Prophet’s words.

It has also been said that “reckon it” refers to calculation: determining it through the lunar stations and astronomical calculation. It is reported that Mutarrif ibn Abd Allāh ibn al-Shikhkhīr used to say that when the crescent was obscured, its appearance should be determined by the stars, the lunar stations, and calculation. A similar position is attributed to al-Shāfiʿī, may Allah Most High be pleased with him, in one report. His well-known and widely transmitted position, however, is that fasting begins only on the basis of a widespread sighting or the testimony of upright witnesses, as held by the majority.

The correct view is Mālik’s, may Allah Most High have mercy on him: that the hadith of Ibn Umar is explained by the hadith of Ibn Abbās, since reckoning can mean completing. Allah says—Mighty