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We know that if a baby is born bein hashmoshos we make the bris according to if the baby was born on the following day (i.e. if it was bein hashmoshos between Monday and Tuesday we would count 8 days from Tuesday.)
What does one do in such a case in regards to making a Pidyon HaBen? Do we also count from Tuesday? I don't have any particular reason to think this should be any different than the bris, though I don't know so I'm asking.
See Yoreh Deah 305:11. The Shach says to make a pidyon haben only after a lunar month has passed (average lunar month is 29.5 days + 44 minutes). The Magen Avraham in contrast says to make a pidyon haben on the 31st day. The Aruch Hashulchan explains that the Magen Avraham's opinion is a leniency, allowing the pidyon haben to be done even at a time before the full lunar month of 29.5 days + 44 minutes has passed, not a stringency requiring we wait even beyond the passing of a full lunar month. Thus, the time to do the pidyon haben would be on the suffik 30/31st day, but it must be late enough in the day so that at least 29.5 days and 44 minutes have passed since the time of the birth.
When we have a doubt regarding a biblical command, we take a stringent approach. This is known as ספק דאורייתא לחומרה.
When we are obligated to do something at a set time, and especially when that time is dependent on another phenomenon or event, it is imperative that we know when the appropriate time is. This is why two days of Yom Tov were established outside of the range to which the court in Jerusalem could send messengers notifying the public of the new moon each month.
In terms of these particular commandments, Millah and Pidyon HaBen, there is an added dimension, which is the tension between the urgency of the Mitzvah, which would incline one towards early action, and the potential problem of acting too early and thus not fulfilling it at all, since the set time hasn't arrived yet. Thus there is a question of how to be stringent - do you lean "early" so you don't miss a day to perform the Mitzvah (Millah carries Kareth if left unfulfilled; Pidyon HaBen does not, but it is mandated at a set time, and by pushing it off a day you miss that time), or do you lean "late" out of a fear that doing it too early is not valid at all? Which option is considered לחומרה?
In short, we do not allow premature Berith Millah, as it may be invalid. (I believe there is some debate about this, but this is how we hold.) The same concern exists for Pidyon HaBen. What is not a shared concern between Millah and Pidyon HaBen is the severity of delaying the Mitzvah.
Apparently, in some limited circumstances, unlike Millah, Pidyon could, in theory, be done on one day without a Berachah (possibly 'Al Tenai), and then again on a different day (possibly with a Berachah if the first had been 'Al Tenai). Physically, it would be impossible for Berith Millah to be done twice, obviously. However, this is mentioned as a possible solution where there is no proper Kohen available, not where timing is an issue.
Furthermore, there is a debate among Posekim as to how we calculate the timing, and the practice of performing the Mitzvah on the 31st day is a way to ensure that it is not done prematurely according to any opinion. In essence, we are already in a situation of ספק דאורייתא, due to this dispute, and we hold that חומרה, in this case, means delaying it by a day to be sure.
I have not seen a direct answer in a Teshuvah about this, but all the Halachic calculus leads me to the conclusion that we would delay the Pidyon HaBen until the Safek Day 31/32.
