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سنن ابن ماجه
Ibn Majah
كتاب الصيامThe Book of Fasting
بَابُ : مَا جَاءَ فِي «صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ»Chapter: What was narrated concerning: “Fast when you see it (the new crescent) and stop fasting when you see it”
Hadith 1654
اُردوEn
حَدَّثَنَا أَبُو مَرْوَانَ مُحَمَّدُ بْنُ عُثْمَانَ الْعُثْمَانِيُّ ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ ، عَنِ الزُّهْرِيِّ ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ ، عَنْ ابْنِ عُمَرَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِذَا رَأَيْتُمُ الْهِلَالَ فَصُومُوا ، وَإِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا ، فَإِنْ غُمَّ عَلَيْكُمْ فَاقْدُرُوا لَهُ " ، قَالَ : وَكَانَ ابْنُ عُمَرَ يَصُومُ قَبْلَ الْهِلَالِ بِيَوْمٍ .
´It was narrated from Ibn ‘Umar that the Messenger of Allah (ﷺ) said:` ‘When you see the new crescent, fast, and when you see it, stop fasting. If it is cloudy then calculate it (as thirty days).” Ibn ‘Umar used to fast one day before the new crescent was seen.
Related hadith on this topic
Brief Explanation
1؎ : From this hadith, it is understood that sighting the moon is necessary for beginning and ending the fast; mere astronomical calculation is not sufficient. As for the issue of whether the sighting in one region is valid for people of another region or not, there is a difference of opinion among the scholars. The issue of moon sighting has always been a subject of discussion, therefore, clarification of this matter is necessary: If the moon is sighted in one place, is it obligatory for all Muslims to fast or break their fast based on that sighting, or should the people of each country and region rely on the sighting according to their own horizon and act accordingly?
(1) According to the majority of scholars, among whom are included Imam Abu Hanifah and Imam Ahmad, if the moon is sighted in one city, then people everywhere should fast and break their fast accordingly, meaning the sighting in one region is sufficient for another region as well. This is because the command in the hadith «صوموا» and «أفطروا» is general, and its addressees are all Muslims of the world. According to them, agreement or disagreement of horizons (ikhtilaf al-matali‘) is of no consideration in moon sighting.
(2) A group of scholars, at the forefront of whom is Imam Shafi‘i, hold that in the matter of moon sighting, the difference of horizons is effective and valid. The ruling in the present hadith is for those people in whose region the crescent has been sighted, but where the moon has not been sighted, this ruling will only apply when the moon is sighted there, just as in the times of fasting and prayer, the rising and setting of the sun in each place is considered; similarly, in moon sighting, the difference of horizons is effective. Therefore, the sighting in one region is not sufficient for Muslims of another region. The addressees of this hadith are only those Muslims who have seen the moon, and those Muslims of regions where the moon has not been sighted are not its addressees. Therefore, each region has its own separate sighting, according to which they will decide to fast and celebrate Eid.
Shaykh al-Islam Ibn Taymiyyah says: The scholars are agreed on this issue that horizons differ; if the horizon is the same, then fasting will necessarily be obligatory, otherwise, in the case of differing horizons, fasting will not be obligatory. This is the most correct opinion of the Shafi‘is, and one opinion of the Hanbali school as well. Along with this rational evidence, the textual evidence for the effectiveness of differing horizons is found in Sahih Muslim: Kuraib says that I came to Sham and saw the crescent of Ramadan on Friday night. In the last month, when I returned to Madinah, Ibn ‘Abbas radi Allahu anhuma asked me: When did you people in Sham see the moon? I replied that people saw the moon on Friday night and fasted. Ibn ‘Abbas radi Allahu anhuma said: We saw the moon in Madinah on Saturday night; we will break our fast or complete thirty days based on our own sighting, because the Messenger of Allah sallallahu alayhi wa sallam commanded us thus. Imam Tirmidhi states that the scholars act upon this hadith. From this incident, it is clear that Ibn ‘Abbas radi Allahu anhuma did not consider the sighting of the people of Sham, but considered the sighting of the people of Madinah as valid. The proponents of this view consider the difference of horizons—which is a reality—as valid in the matter of moon sighting. There has been a difference of opinion in the Ummah on this issue from the beginning, the basis of which, along with the hadith, is also considering the difference of horizons as valid.
The author of Kitab al-Zilal states: It should be known with certainty that the correct view, upon which the verifying scholars of hadith, people of insight, and experts in astronomy agree, is that in moon sighting, it will be considered that wherever the sighting has occurred, the ruling for a distance of up to two thousand two hundred and twenty-six (2,226) kilometers will be the same for fasting and breaking the fast due to the unity of horizons. If the distance is greater than this, then it will not be valid, and the ruling for each region will be according to the difference of its horizon, whether this distance is east-west or north-south, and whether it is within one country or one province. This is in accordance with the Shari‘ah evidences and astronomical calculations, and all objections are resolved by this «واللہ اعلم».
The summary of the unanimous fatwa of the Board of Senior Scholars of Saudi Arabia regarding moon sighting is as follows: The difference of horizons is necessarily known and well-known, about which there is no disagreement. However, among the scholars, there is a difference regarding whether it should be considered valid or not. Considering the difference of horizons as effective and valid or not in the matter of moon sighting is among those issues in which there is room for ijtihad. Among the reliable scholars and people of religion, there has been a difference of opinion in this, and this is a permissible type of difference. There are two opinions among the scholars: one group considers the difference of horizons as effective, and the other group does not consider it. Each side has its own evidence. The Board of Scholars, after considering the various aspects of this issue and acknowledging that this issue has existed in the Ummah for fourteen centuries, expressed the view that in these past centuries, we do not know of any time in which, based on the sighting in one city, all people celebrated Eid on the same day. Therefore, the decision of the Board members is that this issue should be left as it is; every Islamic country has the right that its scholars and jurists may issue a fatwa according to whichever of the two opinions they deem correct, and act accordingly. As for establishing the crescent by astronomical calculation, the Board of Scholars unanimously considers it invalid, «واللہ اعلم».
(See: Tawdeeh al-Ahkam min Bulugh al-Maram by Shaykh Abdullah bin Abdul Rahman al-Bassam, Hadith No: 541)
(1) According to the majority of scholars, among whom are included Imam Abu Hanifah and Imam Ahmad, if the moon is sighted in one city, then people everywhere should fast and break their fast accordingly, meaning the sighting in one region is sufficient for another region as well. This is because the command in the hadith «صوموا» and «أفطروا» is general, and its addressees are all Muslims of the world. According to them, agreement or disagreement of horizons (ikhtilaf al-matali‘) is of no consideration in moon sighting.
(2) A group of scholars, at the forefront of whom is Imam Shafi‘i, hold that in the matter of moon sighting, the difference of horizons is effective and valid. The ruling in the present hadith is for those people in whose region the crescent has been sighted, but where the moon has not been sighted, this ruling will only apply when the moon is sighted there, just as in the times of fasting and prayer, the rising and setting of the sun in each place is considered; similarly, in moon sighting, the difference of horizons is effective. Therefore, the sighting in one region is not sufficient for Muslims of another region. The addressees of this hadith are only those Muslims who have seen the moon, and those Muslims of regions where the moon has not been sighted are not its addressees. Therefore, each region has its own separate sighting, according to which they will decide to fast and celebrate Eid.
Shaykh al-Islam Ibn Taymiyyah says: The scholars are agreed on this issue that horizons differ; if the horizon is the same, then fasting will necessarily be obligatory, otherwise, in the case of differing horizons, fasting will not be obligatory. This is the most correct opinion of the Shafi‘is, and one opinion of the Hanbali school as well. Along with this rational evidence, the textual evidence for the effectiveness of differing horizons is found in Sahih Muslim: Kuraib says that I came to Sham and saw the crescent of Ramadan on Friday night. In the last month, when I returned to Madinah, Ibn ‘Abbas radi Allahu anhuma asked me: When did you people in Sham see the moon? I replied that people saw the moon on Friday night and fasted. Ibn ‘Abbas radi Allahu anhuma said: We saw the moon in Madinah on Saturday night; we will break our fast or complete thirty days based on our own sighting, because the Messenger of Allah sallallahu alayhi wa sallam commanded us thus. Imam Tirmidhi states that the scholars act upon this hadith. From this incident, it is clear that Ibn ‘Abbas radi Allahu anhuma did not consider the sighting of the people of Sham, but considered the sighting of the people of Madinah as valid. The proponents of this view consider the difference of horizons—which is a reality—as valid in the matter of moon sighting. There has been a difference of opinion in the Ummah on this issue from the beginning, the basis of which, along with the hadith, is also considering the difference of horizons as valid.
The author of Kitab al-Zilal states: It should be known with certainty that the correct view, upon which the verifying scholars of hadith, people of insight, and experts in astronomy agree, is that in moon sighting, it will be considered that wherever the sighting has occurred, the ruling for a distance of up to two thousand two hundred and twenty-six (2,226) kilometers will be the same for fasting and breaking the fast due to the unity of horizons. If the distance is greater than this, then it will not be valid, and the ruling for each region will be according to the difference of its horizon, whether this distance is east-west or north-south, and whether it is within one country or one province. This is in accordance with the Shari‘ah evidences and astronomical calculations, and all objections are resolved by this «واللہ اعلم».
The summary of the unanimous fatwa of the Board of Senior Scholars of Saudi Arabia regarding moon sighting is as follows: The difference of horizons is necessarily known and well-known, about which there is no disagreement. However, among the scholars, there is a difference regarding whether it should be considered valid or not. Considering the difference of horizons as effective and valid or not in the matter of moon sighting is among those issues in which there is room for ijtihad. Among the reliable scholars and people of religion, there has been a difference of opinion in this, and this is a permissible type of difference. There are two opinions among the scholars: one group considers the difference of horizons as effective, and the other group does not consider it. Each side has its own evidence. The Board of Scholars, after considering the various aspects of this issue and acknowledging that this issue has existed in the Ummah for fourteen centuries, expressed the view that in these past centuries, we do not know of any time in which, based on the sighting in one city, all people celebrated Eid on the same day. Therefore, the decision of the Board members is that this issue should be left as it is; every Islamic country has the right that its scholars and jurists may issue a fatwa according to whichever of the two opinions they deem correct, and act accordingly. As for establishing the crescent by astronomical calculation, the Board of Scholars unanimously considers it invalid, «واللہ اعلم».
(See: Tawdeeh al-Ahkam min Bulugh al-Maram by Shaykh Abdullah bin Abdul Rahman al-Bassam, Hadith No: 541)
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
➊ The lunar month begins upon sighting the moon. The night is counted along with the following day.
➋ Fasting upon sighting the moon does not mean that the fast is to be observed during the night itself, because the time for fasting begins at true dawn (subh sadiq).
➌ The meaning of breaking the fast upon sighting the moon is that if the crescent of Shawwal is sighted, then that night will be the first night of Shawwal. The rulings of Ramadan will come to an end. If the moon is sighted before sunset—as sometimes happens in the case of a thirty-day month—then one should not break the fast before sunset, because the fast ends at sunset. The statement of Allah, the Exalted, is:
﴿ ثُمَّ أَتِمُّوا۟ ٱلصِّيَامَ إِلَى ٱلَّيْلِ ۚ﴾ ()
“Then complete the fast until the night.”
➍ In the case of cloudiness, estimating means to complete thirty fasts, because in another narration the words are: (فَإِنْ غُمَّ عَلَيْكُمْ فَأَكْمِلُوا الْعِدَّةَ ثَلاَثِيْنَ)
“If it is cloudy, then complete the count as thirty.” (Sahih al-Bukhari, Book of Fasting, Chapter: The saying of the Prophet, ‘If you see the crescent then fast, and if you see it then break the fast’, Hadith 1907)
➎ The reason for calling the observance of the thirtieth fast an estimation is that in the mentioned situation, the absence of the crescent is not certain, but due to the lack of certainty about its presence, the ruling of the continuation of Ramadan is applied. If the presence of the crescent is established with certainty, then the fast will be broken.
➏ Ibn Umar (radi Allahu anhu) observed a fast before Ramadan. It is possible that this was a habitual fast of his, which coincidentally fell on that day. See: (Hadith: 1650, Benefit: 3) Or it is possible that he understood the prohibition as being in the sense of virtue. And Allah knows best. In any case, giving preference to the blessed statement of the Messenger of Allah (sallallahu alayhi wa sallam) over the statement and action of the Companion (radi Allahu anhu), it is better not to observe this fast. Furthermore, Shaykh al-Albani rahimahullah writes regarding this action of Ibn Umar (radi Allahu anhu) that this action of Ibn Umar (radi Allahu anhu) is found only in Ibn Majah, and this addition is munkar (rejected). For details, see: (Irwa’ al-Ghalil: 4/10, No. 903)
➊ The lunar month begins upon sighting the moon. The night is counted along with the following day.
➋ Fasting upon sighting the moon does not mean that the fast is to be observed during the night itself, because the time for fasting begins at true dawn (subh sadiq).
➌ The meaning of breaking the fast upon sighting the moon is that if the crescent of Shawwal is sighted, then that night will be the first night of Shawwal. The rulings of Ramadan will come to an end. If the moon is sighted before sunset—as sometimes happens in the case of a thirty-day month—then one should not break the fast before sunset, because the fast ends at sunset. The statement of Allah, the Exalted, is:
﴿ ثُمَّ أَتِمُّوا۟ ٱلصِّيَامَ إِلَى ٱلَّيْلِ ۚ﴾ ()
“Then complete the fast until the night.”
➍ In the case of cloudiness, estimating means to complete thirty fasts, because in another narration the words are: (فَإِنْ غُمَّ عَلَيْكُمْ فَأَكْمِلُوا الْعِدَّةَ ثَلاَثِيْنَ)
“If it is cloudy, then complete the count as thirty.” (Sahih al-Bukhari, Book of Fasting, Chapter: The saying of the Prophet, ‘If you see the crescent then fast, and if you see it then break the fast’, Hadith 1907)
➎ The reason for calling the observance of the thirtieth fast an estimation is that in the mentioned situation, the absence of the crescent is not certain, but due to the lack of certainty about its presence, the ruling of the continuation of Ramadan is applied. If the presence of the crescent is established with certainty, then the fast will be broken.
➏ Ibn Umar (radi Allahu anhu) observed a fast before Ramadan. It is possible that this was a habitual fast of his, which coincidentally fell on that day. See: (Hadith: 1650, Benefit: 3) Or it is possible that he understood the prohibition as being in the sense of virtue. And Allah knows best. In any case, giving preference to the blessed statement of the Messenger of Allah (sallallahu alayhi wa sallam) over the statement and action of the Companion (radi Allahu anhu), it is better not to observe this fast. Furthermore, Shaykh al-Albani rahimahullah writes regarding this action of Ibn Umar (radi Allahu anhu) that this action of Ibn Umar (radi Allahu anhu) is found only in Ibn Majah, and this addition is munkar (rejected). For details, see: (Irwa’ al-Ghalil: 4/10, No. 903)
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1654
Maulana Dawood Raz
Hadith Commentary:
The purpose is that for both commencing the fasts of the blessed month of Ramadan and for celebrating Eid al-Fitr, sighting of the crescent moon is necessary. If on both occasions the crescent is not sighted on the 29th day, then it is obligatory to complete thirty days. Regarding the crescent of Eid, people often commit many excesses which should not occur.
The purpose is that for both commencing the fasts of the blessed month of Ramadan and for celebrating Eid al-Fitr, sighting of the crescent moon is necessary. If on both occasions the crescent is not sighted on the 29th day, then it is obligatory to complete thirty days. Regarding the crescent of Eid, people often commit many excesses which should not occur.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1900
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Estimating the crescent of Ramadan means to complete its thirty days. Imam Bukhari rahimahullah has brought this hadith for the purpose of showing that the word "Ramadan" can be used without the word "month" (shahr), but in this hadith, the word "Ramadan" is not used at all. The answer to this is that Imam Bukhari rahimahullah has mentioned a suspended narration from ‘Uqayl and Yunus in which the words "crescent of Ramadan" (hilal Ramadan) are present, and this is the point of evidence for him. This narration has been reported by Allamah Isma‘ili with a connected chain. Apart from the narration of al-Zuhri, in another hadith as well, the word "crescent of Ramadan" (hilal Ramadan) has been used.
(2)
In any case, Imam Bukhari’s purpose is that there is no dislike in saying "Ramadan" or "month of Ramadan" (shahr Ramadan), because both forms are transmitted in the ahadith. Some individuals are of the opinion that if there is some contextual indication (qarinah) with the word "month" (shahr), then it is permissible, otherwise it is not permissible, but this position is weak. (Fath al-Bari: 4/146)
(1)
Estimating the crescent of Ramadan means to complete its thirty days. Imam Bukhari rahimahullah has brought this hadith for the purpose of showing that the word "Ramadan" can be used without the word "month" (shahr), but in this hadith, the word "Ramadan" is not used at all. The answer to this is that Imam Bukhari rahimahullah has mentioned a suspended narration from ‘Uqayl and Yunus in which the words "crescent of Ramadan" (hilal Ramadan) are present, and this is the point of evidence for him. This narration has been reported by Allamah Isma‘ili with a connected chain. Apart from the narration of al-Zuhri, in another hadith as well, the word "crescent of Ramadan" (hilal Ramadan) has been used.
(2)
In any case, Imam Bukhari’s purpose is that there is no dislike in saying "Ramadan" or "month of Ramadan" (shahr Ramadan), because both forms are transmitted in the ahadith. Some individuals are of the opinion that if there is some contextual indication (qarinah) with the word "month" (shahr), then it is permissible, otherwise it is not permissible, but this position is weak. (Fath al-Bari: 4/146)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1900
Maulana Dawood Raz
Hadith Commentary: Mulla Ali Qari rahimahullah states:
He said in Al-Mawahib: “And this is our madhhab, and the madhhab of Malik, Abu Hanifah, and the majority of the early and later scholars. Some have said that what is meant by ‘faqduru’ in the hadith is the calculation of the lunar mansions and the precise reckoning of the stars, so that it may be known whether the month is thirty or twenty-nine days. However, this statement is not sound, for the word of the astrologers is not to be relied upon.” (Mirqat al-Mafatih)
That is, the majority of the scholars from the early and later generations act upon this hadith. Some people have interpreted the word “faqduru” in the above hadith as referring to the calculation of the stars, but this statement is not correct, and the word of the astrologers is not reliable.
Nowadays, the dates given in calendars, even though their compilers make every effort, cannot be relied upon solely for religious matters. Especially for Ramadan and the two Eids, sighting of the crescent (hilal) or the testimony of two trustworthy witnesses is necessary.
He said in Al-Mawahib: “And this is our madhhab, and the madhhab of Malik, Abu Hanifah, and the majority of the early and later scholars. Some have said that what is meant by ‘faqduru’ in the hadith is the calculation of the lunar mansions and the precise reckoning of the stars, so that it may be known whether the month is thirty or twenty-nine days. However, this statement is not sound, for the word of the astrologers is not to be relied upon.” (Mirqat al-Mafatih)
That is, the majority of the scholars from the early and later generations act upon this hadith. Some people have interpreted the word “faqduru” in the above hadith as referring to the calculation of the stars, but this statement is not correct, and the word of the astrologers is not reliable.
Nowadays, the dates given in calendars, even though their compilers make every effort, cannot be relied upon solely for religious matters. Especially for Ramadan and the two Eids, sighting of the crescent (hilal) or the testimony of two trustworthy witnesses is necessary.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1907
Maulana Dawood Raz
Hadith Commentary:
It is understood that if there is doubt about the sighting of the moon on the 29th of Sha'ban—whether it has been sighted or not—then fasting on that day is prohibited. In fact, in one hadith, those who fast on such a day have been described as disobedient to Abu’l-Qasim (sallallahu alayhi wa sallam).
Similarly, if the moon for Eid is not sighted on the 29th, or if there is doubt due to clouds or other reasons, then one should complete thirty days of fasting and then celebrate Eid.
Hujjat al-Hind, Hazrat Shah Waliullah (rahimahullah), states: Since the period of fasting is regulated according to the lunar month based on the sighting of the crescent (hilal), and this month is sometimes thirty days and sometimes twenty-nine days, therefore, in cases of doubt, one must refer back to this original principle.
It is understood that if there is doubt about the sighting of the moon on the 29th of Sha'ban—whether it has been sighted or not—then fasting on that day is prohibited. In fact, in one hadith, those who fast on such a day have been described as disobedient to Abu’l-Qasim (sallallahu alayhi wa sallam).
Similarly, if the moon for Eid is not sighted on the 29th, or if there is doubt due to clouds or other reasons, then one should complete thirty days of fasting and then celebrate Eid.
Hujjat al-Hind, Hazrat Shah Waliullah (rahimahullah), states: Since the period of fasting is regulated according to the lunar month based on the sighting of the crescent (hilal), and this month is sometimes thirty days and sometimes twenty-nine days, therefore, in cases of doubt, one must refer back to this original principle.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1906
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ When no clear criticism (jarh) is established against a Muslim, he will be considered upright (‘adl).
➋ And regarding the sighting of the Ramadan crescent, many jurists consider the testimony of a single upright Muslim to be sufficient.
➌ This is also supported by this hadith.
➍ Both of the aforementioned ahadith (2340-2341) are weak in their chains of narration.
➎ However, this same point is mentioned in this authentic hadith as well.
➊ When no clear criticism (jarh) is established against a Muslim, he will be considered upright (‘adl).
➋ And regarding the sighting of the Ramadan crescent, many jurists consider the testimony of a single upright Muslim to be sufficient.
➌ This is also supported by this hadith.
➍ Both of the aforementioned ahadith (2340-2341) are weak in their chains of narration.
➎ However, this same point is mentioned in this authentic hadith as well.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2342
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Ibn Umar (radi Allahu anhu) used to fast when the crescent was not visible due to clouds, dust, or similar obstructions, as it was possible that the next day might be Ramadan.
And he did not consider this to be a day of doubt.
He did this out of extreme caution, and in this matter, he is unique; therefore, the preferred opinion is that if the crescent is not seen due to clouds or dust, then the thirty days of Sha'ban should be completed.
Fasting on that day will be considered fasting on a day of doubt, which is prohibited.
Allamah al-Albani rahimahullah has declared this action of Ibn Umar to be weak.
Ibn Umar (radi Allahu anhu) used to fast when the crescent was not visible due to clouds, dust, or similar obstructions, as it was possible that the next day might be Ramadan.
And he did not consider this to be a day of doubt.
He did this out of extreme caution, and in this matter, he is unique; therefore, the preferred opinion is that if the crescent is not seen due to clouds or dust, then the thirty days of Sha'ban should be completed.
Fasting on that day will be considered fasting on a day of doubt, which is prohibited.
Allamah al-Albani rahimahullah has declared this action of Ibn Umar to be weak.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2320
Hafiz Zubair Ali Zai
Takhrij al-Hadith:
[وأخرجه البخاري 1906، ومسلم 1080، من حديث مالك به]
Jurisprudential Understanding:
➊ The people of each region will observe their own crescent moon. The sighting of distant regions is not to be considered.
◈ When Kuraib, the freed slave of Ibn Abbas, informed Sayyiduna Ibn Abbas (radi Allahu anhuma) that (Sayyiduna) Muawiyah (radi Allahu anhu) had seen the crescent on Friday, a day earlier, Ibn Abbas did not give any consideration to this and said: We saw the crescent on Saturday, and we will continue to fast according to that until we see the crescent (of Shawwal) or complete thirty days. He said: The Messenger of Allah (sallallahu alayhi wa sallam) commanded us in this manner. [ديكهئے صحيح مسلم : 1087، ترقيم دارالسلام : 2528]
◈ This marfu‘ hadith is a clear proof that the people of every city and its surrounding areas will observe their own crescent, and it is not necessary that the entire world fasts or celebrates Eid on the same day.
➋ Hafiz Ibn Abd al-Barr al-Andalusi has transmitted consensus (ijma‘) on this, that the sighting in Khurasan is not to be considered in Andalus, nor the sighting in Andalus in Khurasan. See [الاستذكار 3/283 ح592]
➌ If on the twenty-ninth day the sky is cloudy, then the month should be completed as thirty days.
➍ Consideration is to be given to the sighting (ru’yah), not to calculation.
[وأخرجه البخاري 1906، ومسلم 1080، من حديث مالك به]
Jurisprudential Understanding:
➊ The people of each region will observe their own crescent moon. The sighting of distant regions is not to be considered.
◈ When Kuraib, the freed slave of Ibn Abbas, informed Sayyiduna Ibn Abbas (radi Allahu anhuma) that (Sayyiduna) Muawiyah (radi Allahu anhu) had seen the crescent on Friday, a day earlier, Ibn Abbas did not give any consideration to this and said: We saw the crescent on Saturday, and we will continue to fast according to that until we see the crescent (of Shawwal) or complete thirty days. He said: The Messenger of Allah (sallallahu alayhi wa sallam) commanded us in this manner. [ديكهئے صحيح مسلم : 1087، ترقيم دارالسلام : 2528]
◈ This marfu‘ hadith is a clear proof that the people of every city and its surrounding areas will observe their own crescent, and it is not necessary that the entire world fasts or celebrates Eid on the same day.
➋ Hafiz Ibn Abd al-Barr al-Andalusi has transmitted consensus (ijma‘) on this, that the sighting in Khurasan is not to be considered in Andalus, nor the sighting in Andalus in Khurasan. See [الاستذكار 3/283 ح592]
➌ If on the twenty-ninth day the sky is cloudy, then the month should be completed as thirty days.
➍ Consideration is to be given to the sighting (ru’yah), not to calculation.
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 208
Hafiz Zubair Ali Zai
Hadith Authentication: [وأخرجه البخاري 1907، من حديث مالك به]
Jurisprudential Explanation:
➊ The people of each region should observe the fasts of Ramadan and celebrate Eid according to their own local sighting of the moon.
➋ For further jurisprudential benefits and understanding of the hadith, see: Hadith 208
➌ It is not an issue that the people of the entire world do not fast or celebrate Eid on the same day. Geographically, this is not even possible, because when it is daytime in Makkah and Madinah, it is nighttime in some regions of America.
Jurisprudential Explanation:
➊ The people of each region should observe the fasts of Ramadan and celebrate Eid according to their own local sighting of the moon.
➋ For further jurisprudential benefits and understanding of the hadith, see: Hadith 208
➌ It is not an issue that the people of the entire world do not fast or celebrate Eid on the same day. Geographically, this is not even possible, because when it is daytime in Makkah and Madinah, it is nighttime in some regions of America.
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 282
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation 529:
أِذَارَأَیتُمُوہُ — "When you see it." By this is meant the moon, i.e., when the moon becomes visible to you.
فَأِن غُمَّ — In "غُمَّ", the letter "ghayn" has a dammah (u-sound) and the letter "meem" has a shaddah (gemination). It is in the passive form. The meaning is that when the moon is not seen, remains hidden and concealed, due to cloudiness or for any similar reason it cannot be sighted.
فَاقدُرُو لَہُ — "Qadru" is in the imperative form.
In فَاقدُرُو لَہُ, both dammah and kasrah (u- and i-sounds) on the letter "dal" are permissible. The meaning is that by fasting the thirtieth day as well, complete the count and number of the month.
أِذَارَأَیتُمُوہُ — "When you see it." By this is meant the moon, i.e., when the moon becomes visible to you.
فَأِن غُمَّ — In "غُمَّ", the letter "ghayn" has a dammah (u-sound) and the letter "meem" has a shaddah (gemination). It is in the passive form. The meaning is that when the moon is not seen, remains hidden and concealed, due to cloudiness or for any similar reason it cannot be sighted.
فَاقدُرُو لَہُ — "Qadru" is in the imperative form.
In فَاقدُرُو لَہُ, both dammah and kasrah (u- and i-sounds) on the letter "dal" are permissible. The meaning is that by fasting the thirtieth day as well, complete the count and number of the month.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 529
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation 530:
تَرَاءَی النَّاسُ الھِلَالَ — The people gathered to sight the crescent and began trying to see the moon. This hadith is a clear proof that for the sighting of the Ramadan crescent, the testimony of a single person (khabar wahid), that is, the testimony of just one individual, is also acceptable, and this is the position of the majority (jumhur).
Benefits and Issues 530:
From these ahadith, it is established that both the beginning and the end of fasting depend on the sighting of the moon. When the crescent is sighted, fasting should begin, and fasting should be ended only after sighting the crescent.
➋ If the crescent is not sighted on the 29th of Sha’ban, then the month should be completed as thirty days, and similarly, if the crescent is not sighted on the 29th of Ramadan, then thirty fasts should be completed.
➌ If, due to dust or cloudiness, the crescent is not sighted in one place but is sighted in another place where the sky is clear, then fasting will be observed in all cities, towns, and villages, provided that their horizons are the same. In the same way, Eid will also be celebrated, on the condition that the horizons are the same.
➍ If the distance is such that the horizon itself changes, then the sighting from there will not be acceptable, as the majority of the scholars (jumhur ulama) have stated. Nowadays, among us as well, some people observe fasting, the two Eids, and other acts of worship related to the crescent according to the sighting of the crescent in Saudi Arabia, and they consider that sighting as applicable for themselves. Regarding this issue, the scholars and muftis of Saudi Arabia were also consulted. Thus, the Grand Mufti of Saudi Arabia, Shaykh Ibn Baz rahimahullah, writes regarding this: “This issue was also presented before the Council of Senior Scholars of Saudi Arabia, and the opinion of those scholars was that in this matter, the preferred view is that there is ample scope. If one acts according to the opinion of the scholars of his own country, then this is permissible.” Shaykh Ibn Baz rahimahullah states that in his view, this is a moderate opinion, and it reconciles the various statements and evidences of the scholars. Further on, he addresses the scholars, saying that it is obligatory upon the people of knowledge that, at the beginning and end of the month, they pay special attention to this issue and agree upon one matter which, according to their ijtihad, is closest to the truth, and then act accordingly and convey their decision to the people. Their rulers and the general Muslims should also follow their scholars in this matter and not differ in this issue, because this will lead to the people being divided into different groups and there will be much argumentation.” See: (Fatawa Islamiyyah (Urdu) 158/2, 159, published by Darussalam).
➎ From the fatwas of the Saudi muftis and other evidences, it is clear that every country should perform fasting, the two Eids, and other acts of worship according to its own sighting and the unanimous decision of its own scholars. Insha’Allah, there is goodness in this. And Allah knows best what is correct.
➏ From this hadith, it is also known that for beginning the fast, the testimony of one trustworthy and accepted person is sufficient. This is the position of the majority of scholars, but for the crescent of Eid, two testimonies are necessary. There is no difference of opinion in this; all are agreed.
تَرَاءَی النَّاسُ الھِلَالَ — The people gathered to sight the crescent and began trying to see the moon. This hadith is a clear proof that for the sighting of the Ramadan crescent, the testimony of a single person (khabar wahid), that is, the testimony of just one individual, is also acceptable, and this is the position of the majority (jumhur).
Benefits and Issues 530:
From these ahadith, it is established that both the beginning and the end of fasting depend on the sighting of the moon. When the crescent is sighted, fasting should begin, and fasting should be ended only after sighting the crescent.
➋ If the crescent is not sighted on the 29th of Sha’ban, then the month should be completed as thirty days, and similarly, if the crescent is not sighted on the 29th of Ramadan, then thirty fasts should be completed.
➌ If, due to dust or cloudiness, the crescent is not sighted in one place but is sighted in another place where the sky is clear, then fasting will be observed in all cities, towns, and villages, provided that their horizons are the same. In the same way, Eid will also be celebrated, on the condition that the horizons are the same.
➍ If the distance is such that the horizon itself changes, then the sighting from there will not be acceptable, as the majority of the scholars (jumhur ulama) have stated. Nowadays, among us as well, some people observe fasting, the two Eids, and other acts of worship related to the crescent according to the sighting of the crescent in Saudi Arabia, and they consider that sighting as applicable for themselves. Regarding this issue, the scholars and muftis of Saudi Arabia were also consulted. Thus, the Grand Mufti of Saudi Arabia, Shaykh Ibn Baz rahimahullah, writes regarding this: “This issue was also presented before the Council of Senior Scholars of Saudi Arabia, and the opinion of those scholars was that in this matter, the preferred view is that there is ample scope. If one acts according to the opinion of the scholars of his own country, then this is permissible.” Shaykh Ibn Baz rahimahullah states that in his view, this is a moderate opinion, and it reconciles the various statements and evidences of the scholars. Further on, he addresses the scholars, saying that it is obligatory upon the people of knowledge that, at the beginning and end of the month, they pay special attention to this issue and agree upon one matter which, according to their ijtihad, is closest to the truth, and then act accordingly and convey their decision to the people. Their rulers and the general Muslims should also follow their scholars in this matter and not differ in this issue, because this will lead to the people being divided into different groups and there will be much argumentation.” See: (Fatawa Islamiyyah (Urdu) 158/2, 159, published by Darussalam).
➎ From the fatwas of the Saudi muftis and other evidences, it is clear that every country should perform fasting, the two Eids, and other acts of worship according to its own sighting and the unanimous decision of its own scholars. Insha’Allah, there is goodness in this. And Allah knows best what is correct.
➏ From this hadith, it is also known that for beginning the fast, the testimony of one trustworthy and accepted person is sufficient. This is the position of the majority of scholars, but for the crescent of Eid, two testimonies are necessary. There is no difference of opinion in this; all are agreed.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 530
