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Last Updated: 20 June 2022

Question to: Honourable Shaykh Muhammad Ibn Saleh AlOthaimeen (May Allah protect)

Question: Should we fast and end our fast according to the sighting of the new moon in Saudi Arabia or should we do it according to the sighting of the new moon in the country where we are?

Response: There are as many as six different opinions amongst the scholars concerning this issue. However, there are two main points of view. The first is that everyone should sight the moon in their own country and those countries where the moon rises at the same time should follow them. The reason for this is that the time at which the moon rises, varies from place to place. The second opinion is that the beginning of the new month need only be confirmed in any one of the Muslim countries. If the sighting of the new moon is confirmed in any Muslim country, it is then obligatory for all Muslims to use that sighting to begin the fast of Ramadhaan or end it. According to this last opinion, if the new month is confirmed in Saudi Arabia it is obligatory upon all Muslims, in all parts of the world, to fast if it is the beginning of Ramadhaan and to end their fast if it is the beginning of Shawwaal. This is the most common opinion held by the followers of the madhhab of Imaam Ahmad Ibn Hanbal.

However, the first opinion is more correct because of the evidence in the Quraan, Sunnah and because of analogy. With regards to the Quraan, Allaah (Subhaanahu wa Ta'aala) says:

شَهْرُ‌ رَ‌مَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْ‌آنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْ‌قَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ‌ فَلْيَصُمْهُ

"The month of Ramadaan in which was revealed the Qur.aan, a guidance for mankind and clear proofs for guidance and the criterion (between right and wrong). So whoever witnesses the month should fast it...", (Quran 2:185)

This last sentence is a conditional sentence, and the ruling contained in a conditional sentence is established for whomever the condition applies to and it is annulled for anyone for whom the condition does not apply. So the sentence: [فَمَن شَهِدَ مِنكُمُ الشَّهْرَ‌ فَلْيَصُمْهُ], "Whoever witnesses the month should fast it", implies that whoever does not witness it does not fast it.

It is well known amongst astronomers that the time the moon rises differs from place to place. The moon might be seen in one place and not in another. Therefore, according to the verse, whoever does not see it is not obliged to fast.

With regards to the Sunnah, the Prophet (ﷺ) said: "If you sight it (the new moon of Ramadaan), then fast and if you sight it (the new moon of Shawaal),then end the fast. And if it is obscured from you, then complete thirty days (of Sha'baan)".

He (ﷺ) said: "If you sight it". He therefore linked the ruling to the sighting and if a ruling is linked to an effective cause, then that ruling is annulled in the absence of that cause.

With regards to analogy, we say that in as much as the times for beginning the fast and breaking the fast every day vary from place to place so, in the same way, the times for the beginning and ending of the monthly fast also vary. We here in Riyadh, for example, begin our fast every day before the people in Al-Hijaaz and we also break our fast before they do. It is, therefore, obligatory upon us to start fasting while they are still eating. On the other hand, at the end of the day we are eating while they are still fasting. If, therefore, each place has its own ruling due to the variation in the time that the sun rises and sets, the same also applies due to the variation in the time that the moon rises and sets.

Therefore, the answer to the question is clear. It is obligatory for you to follow the sighting of the new moon in the place where you are.

Shaykh Muhammad Ibn Saleh 'Uthaymeen

Ref: Al-Aqalliyaat Al-Muslimah - Page 84, Fatwa No.23

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Last Updated: 21 June 2022

Question:
Because of some personal circumstances we moved to Pakistan, where a lot of things are different, such as the time of prayer, etc. I want to ask you: I am keen to fast on the day of ‘Arafah, but the Hijri date in Pakistan is different from the date in Saudi: when the date in Pakistan is the 8th of the month, it is the 9th in Saudi. Should I fast on the 8th – which is the 9th in Saudi – or should I fast according to the date in Pakistan?

Answer:
Praise be to Allaah. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: what if the day of ‘Arafah is different because of the moon being sighted at different times in different countries? Should we fast according to the moon sighting in the country where we are or according to the moon sighting in al-Haramayn (the two Holy Sanctuaries)?

He replied: This is based on a difference of opinion among the scholars: Is there only one moon sighting for the whole world or does it vary according to when the moon rises in different places?

The correct view is that it varies according to when the moon rises in different places. For example, if the moon is sighted in Makkah, and today is the ninth, and it is sighted elsewhere one day before Makkah, and the day of ‘Arafah in Makkah is the tenth for them, it is not permissible for them to fast on this day because it is Eid. Similarly if it so happens that they sight the moon after Makkah, and the 9th in Makkah is the 8th for them, then they should fast the day that is the 9th for them, which is the 10th in Makkah. This is the correct view, because the Prophet (peace and blessings of Allaah be upon him) said: “When you see it (the new moon) fast and when you see it break your fast.” Those who did not see the moon in their own location have not seen it. Just as people are unanimously agreed that the times for dawn and sunset vary according to their own location, so too the months are also worked out by location, just like the daily timings. [Majmoo’ al-Fataawa, 20]

And he (may Allaah have mercy on him) was asked about some people who worked in the Saudi embassy in a foreign country, who said that they were having a problem concerning the fast of Ramadaan and the fast on the day of ‘Arafah. The brothers there had split into three groups:

One group said: we will fast with Saudi and break the fast with Saudi.

Another group said: we will fast with the country where we are living and break the fast with them.

The last group said: we will fast Ramadaan with the country where we are living, but we will fast the day of ‘Arafah with Saudi.

They asked the Shaykh to provide them with a detailed answer concerning the Ramadaan fast and fasting the day of ‘Arafah, whilst noting that for the past five years, in the country where they were living neither Ramadaan nor the day of ‘Arafah had been observed on the same days as in Saudi; their Ramadaan started one or two days after it had been announced in Saudi, and sometimes three days after.

He replied:
In the name of Allaah, the Most Gracious, the Most Merciful. The scholars (may Allaah have mercy on them) differed concerning the issue when the moon is sighted in one part of the Muslim world and not in another: do all the Muslims have to act on the basis of that, or only those who sighted it and the people who live in the same region, or only those who sighted it and the people who live under the same government? There are many different points of view.

The most correct view is that the matter should be referred to those who have knowledge of it. If the moon rises at the same point for two countries they become like one country, so if it is sighted in one of them that ruling applies to the other. But if the rising points differ, then each country has its own ruling. This is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him); this is the apparent meaning of the texts of the Qur’aan and Sunnah and what is implied by analogy. 

In the Qur’aan it says (interpretation of the meaning):

“So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allaah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”. [Al-Baqarah 2:185]

What is implied by this verse is that whoever does not see it is not obliged to fast.

In the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “When you see it (the new moon) then fast, and when you see it, break your fast.” What is implied by this hadeeth is that if we did not see it we are not obliged to fast or to break the fast.

With regard to analogy, the times for starting and ending the fast each day should be worked out in each country on its own, according to the local times of sunrise and sunset. This is a point on which there is scholarly consensus. So you see the people in east Asia starting their fast before the people of west Asia, and breaking their fast before them, because dawn breaks for the former before the latter, and the sun sets for the former before the latter.

Once this is established with regard to the times for starting and ending the daily fast, it also applies to the start and end of the monthly fast. There is no difference between them.

But if many regions come under the same government, and the ruler gives the command for the fast to start or end, then his command must be followed, because this is a matter of scholarly dispute but the command of the ruler dispels that dispute.

Based on the above, you should fast and break your fast along with the people of the country where you are living, whether that is in accordance with your country of origin or not. Similarly on the day of ‘Arafah you should follow the country where you are living.

Written by Muhammad Ibn Saalih al-‘Uthaymeen, 28/8/1420 AH. [6/12/1999]
Majmoo’ al-Fataawa, 19. [Ref: http://islamqa.info/en/40720]

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Last Updated: 21 June 2022

If a solar eclipse occurs after sunset, the next day can not be the 1st of the month (1991)

Question to: Honorable Sheikh Muhammad Ibn Saleh AlOthaimeen (May Allah protect)

AsSalaamu Alaykum WaRahmatullahi WaBarakaatuhu.
If the solar eclipse happens fully or partially after the sunset in the Kingdom of Saudi Arabia and this eclipse was witnessed in the region west of the Kingdom, what is the ruling of the following day for this country in which the solar eclipse happened? Is this the completion of the 30th day of the month? If the following month started on that day through calculation or sighting of Hilal, what is the ruling?

Presenter: Abdul Aziz Sultan Almar’esh, General Manager responsible for watching Hilal at the department of Astronomical Research at King Abdul Aziz City for Science & Technology (KACST).

Answer: BismillahirRahmaanirRaheem. Wa Alaykum AsSalaamu WaRahmatullahi WaBarakaatuhu.
If an eclipse takes place after sunset in any place on earth, it becomes impossible to have a new month the next day. This is due to the fact that scholars and experts are of the same opinion that the physical reason for the eclipse is the presence of the moon between the sun and the earth. It is also a common fact to the scholars and the public that a new month would not start without the sighting of Hilal, some time after sunset.  If that is the case, then a new month would not possible in the same night where eclipse has taken place after sunset. This is impossible based on the norms that the Almighty Allah set for the rotation of the sun and the moon. The Almighty Allah stated in the Glorious Qur’an:

 وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ‌ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ‌ الْعَزِيزِ الْعَلِيمِ

"And He makes the night for rest and tranquillity, and the sun and moon for the reckoning (of time): Such is the judgment and ordering of (Him), the Exalted in Power, the Omniscient." (Sura Al-An’am 6:96)

And

وَالشَّمْسُ تَجْرِ‌ي لِمُسْتَقَرٍّ‌ لَّهَا ۚ ذَٰلِكَ تَقْدِيرُ‌ الْعَزِيزِ الْعَلِيمِ ﴿٣٨﴾ وَالْقَمَرَ‌ قَدَّرْ‌نَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْ‌جُونِ الْقَدِيمِ ﴿٣٩﴾ لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِ‌كَ الْقَمَرَ‌ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ‌ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ ﴿٤٠

"And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing. And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk. It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law)." (Sura Ya-Seen 36:38-40)

And

وَالشَّمْسِ وَضُحَاهَا ﴿١﴾ وَالْقَمَرِ‌ إِذَا تَلَاهَا ﴿٢

"By the Sun and his (glorious) splendour; By the Moon as she follows him;" (Sura AshShams: 91:1-2)

This verse indicates that the moon in the night of the Hilal, follows the sun. Therefore, if the moon follows the sun, it is consequently coming later than the sun and not possible for it (e.g. the moon) to be in the middle between the sun and the earth. So how would it jump in order for it to be between (the sun) and the earth ? Furthermore, a person who observes the movement of the sun and the moon, notices that the moon always lags the sun in its movement. Thus, you can see the moon in the first night of the month, for example the moon would be two or three meters away from the sun. The second night, the moon would move further away from the sun. The third night, the moon would still get further and further, and so on until the middle of the month. At that time, the moon would be on the opposite side of the horizon from the sun. Thus between them would be like between the East and West.

Therefore, if a person claims that the month began in the same night when an eclipse took place after sunset, is like a person who claims that the moon would be in a full-moon position in the same night when it is born. Or, like the person who claims that the sun would rise before dawn, or like a baby will show up before he gets out of the womb of his mother. All these things are impossible according to the rules & behavior that the Almighty Allah has ordained for this splendid universe, in its precise system. As for the belief in the power of the Almighty Allah, there is no doubt that the Almighty Allah is Capable to do anything. And He is also capable to combine the two moons, and to separate them and to dim them or to make them shining in their light at any time. As He stated in the Glorious Qur’an.

فَإِذَا بَرِ‌قَ الْبَصَرُ‌ ﴿٧﴾ وَخَسَفَ الْقَمَرُ‌ ﴿٨﴾ وَجُمِعَ الشَّمْسُ وَالْقَمَرُ‌ ﴿٩﴾ يَقُولُ الْإِنسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ‌ ﴿١٠

"At length, when the sight is dazed, And the moon is buried in darkness. And the sun and moon are joined together,- That Day will Man say: 'Where is the refuge?'" (Sura Al-Qiyama 75:7-10)

But the rules that the Almighty Allah laid down concerning the sun and the moon of this world are fixed, and do not change, except in case of a miracle for a Prophet or in the honour of a Wali (closely befriended man to the Almighty Allah).

[Ref: Written by Muhammad As-Saleh Al-Othaimeen 30/1/1412H.     Signed.
Also published in:  Al-Daawah Magazine, Issue No. 1725, Dated: 6 Shawwal 1420, Saudi Arabia.]

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Last Updated: 20 June 2022

Question:

I am writing this letter to you with regards to the controversy surrounding the sighting of the crescent moon over Saudi Arabia on Friday 18 December 1998 and the subsequent commencement of the month of Ramadan in mosques throughout England.

My question is: Can such a sighting be acceptable in the face of astronomical data which suggested that on Friday 18 December 1998 the crescent was invisible due to the Sun, earth and moon lying in one plane? The data also suggested that the earliest possible sighting was on Saturday 19 December 1998.
[The predicted crescent moon visibility in Saudi Arabia was on Sunday 20 December 1998 - Editor]

Answer:

Thank you for your letter asking me about the issue of sighting of moon at the occasion of Eid-ul-Fitr and about the acceptability of evidence despite its being impossible according to the astronomical calculations.

In fact the contemporary scholars have different views on this point. I personally believe that if it is certainly proved that the moon is not yet born and its sighting is not at all possible on a particular evening, the evidence of only a few persons should not be taken as a proof of existence of moon at the horizon and the Ramadan or Eid should not be started on that basis alone unless there is evidence of people in overwhelming numbers that they themselves have seen the moon in which case it may be said that there was something wrong in the astronomical calculation.

But in the absence of such an evidence, the only evidence of two or some more persons should not be relied upon. This view of mine is based on the ruling given by a large number of jurists that if the Horizon is clear the evidence of two persons is not enough for proving a crescent moon unless it is established by the evidence of a great number of people about whom it is not is not imaginable that they may have connived to give a false evidence. The requirement of such an overwhelming evidence in this case is based on the common sense that if the horizon is clear the moon must have been seen by a large number of people and merely the evidence of two persons is doubtful. By the analogy, if the astronomical calculation proved that new moon cannot be sighted on a particular day the evidence of a few people should not be relied upon.

However, there are some contemporary scholars who totally disregard the astronomical calculations in the matter of sighting the moon and base their view on the famous Hadith of the Holy Prophet, Sall-Allahu alayhi wa sallam "Keep fast after seeing it (moon) and give up fasting after seeing it (moon)." Their argument is that the Shariah does not base its findings on the astronomical calculations because it is meant for all the Muslims the majority of whom have no means to know the results of such calculations.

Therefore, they say, reliance can be placed only on the evidence of the persons who claim to have seen the moon. This is the view which has found favor with the Saudi authorities who are responsible for declaring the sighting or otherwise of the moon. Although I do not endorse this view, nor do other scholars of many Muslims countries accept it, yet the issue being a matter of Ijtihad, the decision given by Saudi authorities is enforceable in their own jurisdiction. That is why, despite having a different view, we validate the Hajj and Ramadan etc, as announced by the Saudi authorities [for applicability within Saudi Arabia].

The Muslims living in other parts of the world should desirably arrange their own system of sighting the moon, as is done in Pakistan and many other countries, because the system adopted in Saudi Arabia is not based on the stronger view.

However, as I mentioned earlier this is not an issue which has been specifically mentioned in the Holy Qur'an or Sunnah in express terms but it is a matter of Ijtihad, therefore, we should not hold that any decision taken on that basis, whether in Saudi Arabia or in any other country, is totally against Shariah and the worship or celebrations held on that basis are invalid. This is my humble opinion regarding this issue and according to me the Muslims living in UK etc. should preferably make their own arrangement for sighting of the moon.

However, if the dissension of the Muslims cannot be removed except by declaring the beginning of the months on the basis of the announcement of the Saudi authorities then the adoption of Saudi view is less harmful than inculcating the dissension among the Muslims, particularly, in a non-Muslim country.

[Ref: Albalag]