because the presumption is that the tenth has not yet begun. Likewise, if, on the night preceding the thirtieth of Ramadan, they are unsure whether the crescent has appeared, they fast that doubtful day, by agreement of the imams. The “day of doubt” concerning which disapproval has been reported refers only to doubt about the beginning of Ramadan, because the presumption is that Shaʿbān continues.

Only two questions give rise to uncertainty in this matter:

The first: If someone alone sees the crescent of Shawwāl, or a group whom he knows to be truthful informs him of its sighting, should he break his fast or not?

The second: If someone sees the crescent of Dhū al-Hijjah, or a group whom he knows to be truthful informs him of its sighting, are the Day of ʿArafah and the Day of Sacrifice, for him, the ninth and tenth as determined by this sighting, which has not become publicly known? Or are they the ninth and tenth as publicly recognized?

As for the first question, the scholars agree that someone who alone sees the crescent of Shawwāl must not break his fast publicly, unless he has an excuse permitting him to do so, such as illness or travel. As to whether he should break his fast privately, the scholars hold two views. The stronger is that he should not do so. This is the well-known position in the schools of Mālik and Ahmad. There is also a view within both schools that he should break his fast privately, as is the well-known position in the school of Abū Hanīfah