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Each year we hear the controversy behind the moon sighting of Ramadaan with the people confused as to whether they should fast with the country that sights the crescent, or whether they should follow the sighting in their own region, or whether they should fast with specific countries such as Saudi Arabia. It seems the essence of the debate revolves around the question of where the crescent is sighted. However is this really a valid question? Instead, a more appropriate question would be whether the news of the sighting reached the people. The crescent is sighted by a Muslim who witnesses it with his own eyes and then he informs the ruler, and then the ruler informs the people, and then the people spread the news. The issue is not one of location but the issue is one of the news reaching the people. This is a more just question to ask.

(A) Understanding the Moon & its Crescent

They ask you concerning the crescents. Say, ‘They are Mawaaqeet for mankind…’ (Qur’aan 2:189)

Many of us are familiar with the above verse which is often quoted when discussing the topic of moon sighting. The essence of the verse lies in the fact that Allah made the crescents Mawaaqeet for mankind, with the word Mawaaqeet being plural for Meqaat, and the word Meqaat describing a sign that fixes something in time or space. The places for entering into Ihraam for Hajj and Umrah are known as Mawaaqeet because they are fixed places on Earth. Allah describes the Day of Judgment as a Meqaat because its time of occurrence is fixed. Similarly Allah refers to the crescent as a Meqaat because it is a sign which fixes the beginning of the lunar month.

Ibn Umar narrated that Allah’s Messenger said, ‘Allah has made the crescents Mawaaqeet for mankind. Hence, fast on seeing it and break the fast on seeing it. If it is obscure to you then count 30 days.’ (mustadrak of haakim)

In terms of establishing the beginning of the month, our Prophet (saw) informed us that the night following the 30th day of the Month becomes the Meqaat when the crescent isn’t sighted. So the description of the lunar Meqaat becomes complete in that, it is either the crescent or the night following the 30th day if the crescent isn’t sighted.

By the Sun and its brightness; By the Moon when it follows (Qur’aan 91:1-2)

In addition to the Meqaat, there is another important aspect of the moon in that it follows the sun. For example, the crescent rises from the eastern horizon after the sun and it follows the sun during the day until it sets in the western horizon after the sun. This is why we look for the crescent at the western horizon after sunset- because the moon follows the sun. However from this we also learn another fact. If the sun rises in Australia and it is still the previous night in USA, then we know when the sun rises in USA it will correspond to the sunrise which has already occurred in Australia. Similarly if the crescent is sighted during night in Australia while it is daytime in USA, then we know that when the night comes in USA it will correspond to the night when the crescent was sighted in Australia. This is because the moon follows the sun. Likewise if the sun rises in USA and it is the following night in Australia, then we know that the corresponding sunrise for Australia has already passed. Similarly if the crescent is sighted during a night in USA and it is daytime in Australia then we know that the corresponding night in Australia has already passed. This is because the moon follows the sun. Hence we should not be confused about moon sighting zones for what we are really after is the knowledge of the corresponding days and nights. If the sun rises anywhere on the Earth then its equivalent day can be inferred anywhere on the Earth, provided the news of the sunrise reaches the people of other lands. Likewise if the crescent is sighted anywhere on the Earth then its equivalent night can be inferred anywhere on the Earth, provided the news of the crescent sighting reaches the people of other lands. The key aspect is the news reaching the people for we know without doubt that the moon follows the sun.

(B) Understanding the Sighting of the Crescent

So whoever sights from amongst you the month, let him fast it (Qur’aan 2:185)

Abdullah bin Umar narrated that the Messenger of Allah said, ‘Do not begin the fast until you see the crescent…’ (Muwatta of Maalik)

As for the sighting of the crescent, then it has certain etiquettes attached to it. Firstly the crescent is sighted not calculated. We know this from the Qur’aan and Sunna where emphasis has been placed on the visual sighting of the crescent.

Ibn Umar narrated that the people tried to sight the crescent and he informed the Prophet that he had seen it. So the Prophet fasted and he commanded the people to fast. (sunan of abu dawood)

Secondly the sighting of the crescent must be established through a trustworthy Muslim. There are various texts which prove one witness suffices for the sighting of the crescent of Ramadaan. However most generally two witnesses are required for the sighting of crescents as other texts indicate.

Ibn Abbaas said, “A Bedouin came to the Prophet and said, ‘I have seen the crescent tonight.’ The Prophet said, ‘Do you bear witness that there is no god but Allah and that Muhammad is the messenger of Allah?’ he said, ‘Yes.’ The Prophet said, ‘Bilaal! Announce to the people that they should fast tomorrow.’” (musnad of ahmad; sunan of abu dawood; sunan of tirmidhi; sunan of nasaa’ee; sunan of ibn maajah)

Thirdly, the sighting by a Muslim witness is followed by the announcement of the sighting. The news of the crescent is relayed from the witness to the Muslim ruler or the body of Muslims in the absence of a Muslim ruler. Then the news of the sighting is announced to the people. Hence, the witness sights the crescent through the eyes and the people sight the crescent through the news.

Anas bin Maalik said, “My uncles from the Ansaar who were companions of Allah’s Messenger said, ‘The crescent of Shawwaal was covered with clouds so we fasted in the morning. Then some riders arrived in the last part of the day and witnessed, before the Prophet, that they had sighted the crescent yesterday. Thereupon Allah’s messenger commanded them to break the fast and go out to Eid in the morning.’” (sunan of ibn maajah)

Fourthly, the news of the crescent being sighted is valid if it reaches the people. In the above text our Prophet (saw) was fasting thinking it to be the 30th fast of Ramadaan for the crescent of Shawwaal had not been sighted locally. Then travellers arrived who informed the Prophet (saw) that they had sighted the crescent a day before. Our Prophet (saw) did not reject the news. Rather he accepted the news and broke the fast indicating to the Ummah that the crescent is sighted when the news of its sighting reaches the people.

Abu Hurairah narrated that the messenger of Allah said, ‘Fasting begins on the day that you begin fasting and Fitr is on the day that you end fasting.’ (sunan of abu dawood)

Fifthly, our Prophet (saw) united the Ummah by establishing a common day for the beginning of Ramadaan and a common day for Eid Al Fitr. Again such unity is based on the news reaching the people with the rule being, ‘unity based upon knowledge.’

Abdullah bin Umar narrated that Allah’s Messenger said, ‘The month can be 29 nights and do not fast till you see the crescent moon, and if the sky is overcast, then complete Sha’baan as thirty days.’ (saheeh of bukhaari)

Sixthly, if the crescent isn’t sighted then 30 days of the previous month Sha’baan are completed. For this reason the people should also be concerned with the sighting of the crescent of Sha’ban. Preparation for Ramadaan does not begin with Ramadaan-rather it begins with establishing the beginning of Sha’baan.

(C) Understanding the Crescent & Modern Technology

It is He Who made the Sun a shining light and the Moon a light, and determined for it phases so that you may know the number of years and the account. (Qur’aan 10:5)

In Islam we rely on signs within creation for determining timings and dates pertinent to acts of worship. The crack of dawn indicates the time for Fajr prayer and the beginning of Sunrise indicates its completion; the sign of the shadow passing the meridian indicates the beginning of Dhuhr prayer and the sign of the shadow equalling an objects length indicates its completion; the sign of the shadow equalling an objects length indicates the beginning of Asr prayer and the beginning of Sunset indicates its end; the desirability of offering Asr prayer before the shadow doubles in length and before the Sun turns yellow on descent are also signs within creation; the sign of the Sun completely disappearing from the western horizon indicates the beginning of Maghrib prayer and the sign of its Shafaq (afterglow) defines its duration; the stars becoming visible after the Shafaq is completely gone indicates the beginning of Eshaa prayer and the middle of the night indicates its completion; the middle of the night is halfway between Maghrib and Fajr and can be deduced from the stars. Similarly with months, the sighting of the crescent indicates the beginning of Ramadaan and if the crescent isn’t sighted then the night following the 30th day of Sha’baan becomes its first night; likewise the crescent of Shawwaal indicates the completion of fasting and the beginning of a new month; the ninth day after the crescent of Dhul Hijjah indicates the day of Arafat during Hajj; and the completion of 12 lunar months indicates the time for giving Zakaat. So we can see how the signs within creation are linked with the timing of acts of worship in Islam.

Ibn Umar narrated that the Prophet said, ‘We are an unlettered people who neither write nor count. The month is like this and like this.’ (saheeh of bukhaari)

In contrast to the universality, ease and simplicity of using the signs within creation for following time, some Muslims have complicated the religion and relied on astronomical calculations thinking they are using more sophisticated technology to arrive at more accurate descriptions of time. Yet this is a clear opposition to the Sunna, a cause for division, and a departure from the Fitrah of worship. We see numerous astronomical calendars with prayer timings and lunar dates. At times the prayer timings are correct and other times they are inaccurate; similarly with lunar dates. This can soon be determined when we compare the calculated timings and dates with the signs we ourselves witness in creation. Hence, when modern means of communication rely on astronomical calculations for determining Islamic times and dates then it is rejected. Rather it is the witnessed signs within creation from the surface of the Earth that we seek. However, modern means of communication may be used to deliver the news that the natural signs within creation have been sighted by the human eye. This is an important distinction. As opposed to travellers bringing news of distant crescent sighting, today Allah has given us the ability to receive news through telephone, television, radio, and internet amongst other modern means of communication. This is valid so long as the news of a Muslim sighting the crescent has been conveyed for it is the witnessed signs within creation that we seek.

(D) Understanding the Hadeeth of Ibn Abbas

Kuraib narrated that Umm Fadl bint Haarith sent him to Mu’aaweyah in Syria. He arrived in Syria and fulfilled her need. He said, “While I was there, the month of Ramadaan commenced. I saw the crescent of Ramadaan on Friday. I then came back to Madeenah at the end of the month. Abdullah Ibn Abbas asked me about the crescent of Ramadaan saying, ‘When did you see it?’ I said, ‘We saw it on Friday night.’ He said ‘Did you see it yourself?’ I said, ‘Yes, and the people saw it so they observed fast and Mu’aaweyah also observed fast.’ Thereupon he said, ‘But we saw it on Saturday night. So we shall continue to observe fast until we complete 30 days of fasting or we see the crescent of Shawwaal.’ I said, ‘Is the sighting of the Moon by Mu’aaweyah not valid for you?’ He said, ‘No, this is how the Messenger of Allah commanded us.’” (saheeh of muslim)

In the above text Abdullah bin Abbas based his verdict of local moon sighting on his understanding of a Prophetic command. He was an important scholar from amongst the companions; an explainer of the Qur’aan; a narrator of Hadeeth; and a companion having deep understanding of Fiqh. So the position and rank of Ibn Abbas cannot be disputed. However he based his opinion of local moon sighting on his statement, ‘This is how the Messenger of Allah commanded us.’ This is an important part of the text for we now have to search for the command he was referring to.

Firstly, the scholars of hadeeth have explained that the collective hadeeth texts do not contain a command from our Prophet (saw) to follow local moon sighting while rejecting the news of distant sighting. In fact there are texts which describe how our Prophet (saw) would change his position when the news of the crescent being distantly sighted reached him.

Abdullah bin Abbas narrated that the Messenger of Allah once mentioned Ramadaan and said, ‘Do not begin the fast until you see the crescent and do not break the fast until you see it. If it is obscured from you then complete 30.’ (muwatta of maalik)

Secondly, the command Ibn Abbas was referring to when he said, ‘This is how the Messenger of Allah commanded us,’ is described in the above text. We can see that the command was for sighting the crescent or completing 30 days but there is no mention of rejecting news of distant sighting. Hence Ibn Abbas gave his verdict based on his understanding of the above text.

Ibn Umar narrated that the Messenger of Allah said, ‘The month can be 29 nights so do not fast until you see the crescent and if the sky is overcast, then complete 30 days.’ (saheeh of bukhaari)

Abu Hurairah narrated that the Prophet said, ‘Fast on seeing it and give up fasting on seeing it and if the sky is overcast, then complete 30 days of Sha’baan.’ (saheeh of bukhaari)

Thirdly, other companions did not reach the same understanding of Ibn Abbas despite hearing similar statements by our Prophet (saw). For example, we do not find that companions such as Abdullah bin Umar or Abu Hurairah rejected the news of distant sighting.

Imaam Muslim said, ‘For every land there is a sighting (of the crescent) and the crescent at one land cannot be held valid for another land situated at a considerable distance from it.’ (saheeh of muslim)

Fourthly, the scholars who supported the ruling of local moon sighting for individual lands did so based upon the verdict of Ibn Abbas. This is the key piece of evidence presented by most of them. One of the ways the early Hadeeth scholars transmitted Fiqh rulings was by giving headings to Hadeeth texts. We know Imam Muslim ruled in favour of local moon sighting for individual lands based upon his subject heading. However we also know that he based his ruling on the verdict of Ibn Abbas for this is the text he narrated under the heading. In contrast Imaam Malik kept the ruling of moon sighting general in his Muwatta when he said, ‘Sighting the crescent for beginning Ramadaan and ending Ramadaan.’ Similarly Imaam Bukhaari kept the ruling general when he said, “The statement of the Prophet, ‘Fast when you see the crescent and break the fast when you see it.’” The rule was one of generality based upon unity and the verdict by Imaam Muslim was based on the narration by Ibn Abbas. Other Hadeeth narrators, such as Imaam Tirmidhi who agreed with Imaam Muslim, only did so because they narrated the same narration of Ibn Abbas. Hence the scholars who advocated local moon sighting for individual zones and lands did so based upon the verdict of Ibn Abbas. This is why they were opposed by the majority of scholars who advocated unified moon sighting so far as the news reached. They based their verdict on the Fiqh derived from the collective texts of the Qur’aan and Sunna and for this reason they ruled that it was not permissible to rely on the isolated verdict of Ibn Abbas. When viewing any verdict from anyone other than the Messenger of Allah (saw) we have to know the basis for the verdict and the evidences upon which it was made. An exception to this is when we have a consensus amongst the companions. Given that the verdict of Ibn Abbas was based on his understanding of a general command with no consensus amongst the companions, we cannot accept his verdict in this case. This does not lessen his position and his importance as a companion, scholar and jurist. Rather we affirm his status while knowing that everyone will have their statements accepted and rejected- not so the Prophet (saw).

(E) The Key Aspect- The news reaching the people

In closing the concept of global versus local moon sighting is not a valid concept. The key aspect of moon sighting is not where the crescent is sighted. Rather the key aspect is whether the news of the eye witnessed sighting reached the people. If the news reaches the people, then the people informed across the world should fast on the same corresponding day for the news has reached them and the moon follows the sun. And if the news does not reach a people then the people rely on the local sighting of the crescent for they are not in a position to receive the news.

By Kamillah Khan