Click the play button below to listen to the Shar’i statement.
📥 Download AudioNote: The audio provides a brief summary; please refer to the detailed text below for the complete Shar’i rulings and jurisprudential issues.
Note: If the player doesn't show, please refresh the page.
In Islamic Shariah, the sighting of the moon holds a foundational and key status. Allah (the Almighty and Majestic) states in the Holy Qur’an:
يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ“They ask you (O Beloved) about the new moons. Say: They are signs to determine the periods of time for the people and for the Hajj.”
Furthermore, the Divine Revelation states:
هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ ۚ“It is He who made the sun a radiant light and the moon a chaste light, and determined for it phases—that you may know the number of years and the account (of time).”
Pure Islamic Women's Guidance: Empowering faith and daily life.
A question was posed: "O Messenger of Allah ﷺ! What is the purpose of the moon’s gradual decrease and increase?" Specifically, why does it emerge as a very thin crescent, then grow day by day until it is fully illuminated, and then subsequently decrease until it returns to its original thin state before disappearing entirely?
In response to this, the Holy Qur’an declared: "They are signs to determine the periods of time for the people and for the Hajj." This implies that the rising, growing, shrinking, and eventual disappearance of the moon are signs for your worldly transactions and religious calculations. Thousands of religious and mundane matters are linked to this. Agriculture, commerce, financial dealings, the timings of fasting and Eid, the waiting periods (Iddah) for women, menstrual cycles, durations of pregnancy and breastfeeding, the weaning of infants, and the schedule for Hajj are all determined through this.
Because when the moon is thin at the start, the observer recognizes it as the initial dates of the month. When it reaches full brightness, it becomes clear that it is the middle of the month, and when it recedes and hides, it signifies the month’s conclusion. Similarly, the varying states of the moon during the intervening days provide constant guidance. From these months, the calculation of the year is derived. This is that natural calendar which remains permanently open on the page of the sky; people of every country and language—the literate and the illiterate, the urbanite and the villager, the elite and the commoners—all determine their accounts through it. It is this natural calendar that, by appearing in the sky, keeps the entire world informed of their historical and date-based calculations simultaneously.
The learned scholars state that twenty-eight stations (Manzil) are fixed for the moon’s orbit, which are divided among twelve zodiac signs. Each zodiac sign contains 2⅓ stations. The moon resides in one station every night. If the month consists of thirty days, the moon remains hidden for two nights; otherwise, it remains hidden for one night. By linking the verse "that you may know the number of years and the account" with the word "He determined," it becomes evident that the Divine Will is for the calculation of time and the calendar to be maintained according to the lunar system. Since the performance of Shariah-mandated acts is centered upon the lunar count, the organization and maintenance of this lunar system is a Fard-al-Kifayah (communal obligation).
Therefore, while there may be an excuse for those whose business requirements necessitate the use of the English (Gregorian) calendar, abandoning the Hijri (Lunar) calendar in favor of the Solar/Christian/English calendar without necessity is contrary to Islamic honor and is truly a matter of great regret. Nevertheless, for all Shariah rulings whose foundation rests on moon sighting and the lunar year, the English year will never be considered valid. For instance, if a Muslim (male or female) becomes a "Sahib-e-Nisab" (possessor of wealth liable for Zakat) on a specific date of an Islamic month, and that wealth remains with them until that same Islamic month returns the following year, then that specific lunar date marks their Zakat year.Relying on English months for this is prohibited, nor is it considered for the timing of income.In short,
In short, Islam has based the count of the year on the lunar system and has not adopted any "Intercalary/Leap Month" to align it with the solar system. Since Islam is the religion of nature (Deen-e-Fitrat), it was essential that the Prophet Muhammad ﷺ preferred a method of calculation based on natural principles and religious wisdoms.Among these wisdoms is that Islamic months rotate through different seasons, so that Muslims across the globe can benefit from its universality, and the variations of heat and cold are not restricted to only one region of the earth.
Searching for the moon in five specific months is a Wajib-al-Kifayah (if some people in a city or town attempt to see it, the obligation is fulfilled for everyone; otherwise, all will be sinful). Those five months are: Sha’ban, Ramadan, Shawwal, Dhul-Qi'dah, and Dhul-Hijjah. Sha’ban is included so that if clouds or dust obscure the vision when looking for the Ramadan moon, the thirty days of Sha'ban can be completed before starting the fasts of Ramadan.Ramadan is for fasting, Shawwal is for ending the fasts, Dhul-Qi'dah is for the preparation of Dhul-Hijjah, and Dhul-Hijjah is for Eid-ul-Adha.
(Source: Fatawa Razawiyya)In the presence of clouds or dust, the proof of the Ramadan moon can be established by the testimony of a single Muslim who is sane, an adult, and Mastur (one whose outward state conforms to Shariah even if inner details are unknown) or Adil (upright). This applies to both men and women. Being Adil means that the person at least avoids major sins (Kabira), does not persist in minor sins (Saghira).and does not perform acts that contradict Islamic dignity and modesty, such as eating openly and carelessly in public markets.
(Source: Durr-e-Mukhtar, etc.)Even if a Fasiq gives testimony regarding the Ramadan moon, his testimony is not acceptable on its own. However, if he hopes that his testimony might be accepted, it is necessary for him to give it. It is possible that upright (Adil) witnesses may not be available, and ten or twenty other similar individuals may provide testimony, leading the authorities to a "dominant opinion" (Zann-e-Ghalib) that so many people could not have conspired to lie.On this basis, a verdict for the moon sighting may be issued, especially regarding the Ramadan crescent, where the principle of ease and facilitation is prioritized.
If an upright (Adil) person has seen the Ramadan moon, it is obligatory upon them to give their testimony that same night. To the extent that if a woman observing Purdah (veiled) sees the moon, it becomes obligatory for her to go and give testimony that night. For this purpose, it is not even necessary for her to seek her husband's permission.However, this ruling applies when the proof of the moon sighting depends solely on her testimony and cannot proceed without it; otherwise, there is no such necessity. Even in this case, although she is not required to take permission, she should not go alone but should take a Mahram with her. In modern times, it is common for people to create false scandals, and a "bad hour" does not announce its arrival. It is better and closer to the wisdom of Shariah that she goes with her husband's permission and under his protection to give the testimony.
(Source: Durr-e-Mukhtar, etc.)If the horizon is clear, the moon cannot be proven unless a large group of people (Jam-e-Ghafeer) gives testimony. As for how many people are required, this is at the discretion of the Judge (Qazi). He will issue the order of the moon sighting once there are enough witnesses to convince him that they could not have all agreed upon a lie. However, if a person reports seeing the moon from outside the city or from a high elevation and they are Mastur-al-Haal (outwardly upright), their individual word can be accepted for the Ramadan moon. For months other than Ramadan, such individual testimony is not acceptable.
(Source: Durr-e-Mukhtar)If the horizon is not clear, then for months other than Ramadan—such as Shawwal, Dhul-Hijjah, or any other month—two men, or one man and two women, must testify. All must be upright (Adil), and none of them should have ever been punished with the Hadd (legal penalty) for slander (Qazf). even if they have since repented.
(Source: General Books of Fiqh)In every legal testimony, it is essential to say the words: "I bear witness." Without this, it is not considered a formal testimony. However, in the case of the Ramadan moon when the sky is obscured by clouds or dust, these specific words are not strictly required. It is sufficient to say: "I saw the moon of this Ramadan with my own eyes today (or yesterday, or on such a day)."
(Source: Durr-e-Mukhtar, Alamgiri, etc.)For the one receiving testimony of the Ramadan moon, it is not necessary to ask the witness: "Where did you see it from?", "In which direction was the moon?", or "How high was it?", etc. However, if the statement appears suspicious, one should ask questions—especially in the case of the Eid moon. where people often hastily claim to have seen it.
(Source: Alamgiri, etc.)If the moon is sighted in one place, it is not only for that location but for the entire world. However, the ruling for another location applies only when the sighting is proven to them through Shar’i evidence.This means either through the testimony of eye-witnesses, the testimony of a Judge's (Qazi) decree, or if multiple groups of people arrive from there and report that the moon was sighted and people have fasted or celebrated Eid there.
(Source: Durr-e-Mukhtar)News received via telegram or telephone is considered entirely unreliable in Shariah. Moon sighting cannot be established through these means. Therefore, breaking a fast based on such reports is absolutely impermissible, and those who do so are certainly committing a sin. On a telephone, only the voice is heard, and scholars specify that rulings of Shariah cannot be based on a voice heard from behind a barrier, as one voice can resemble another. Even modern courts do not consider telegrams or telephone calls as valid legal testimony.
Pure Islamic Women's Guidance: Empowering faith and daily life.
Islam is a message of love that unites those who are apart, turns strangers into kin, and acquaintances into friends. The intent of Islam is that the children of Adam should not remain detached from one another, but rather become a single nation (Millat-e-Wahida) united upon a single word. To create this recognition, affection, and love, the Eid prayers have been made mandatory twice a year.On both occasions, those from the villages come to the city, and those from the city go out to meet them and perform worship
It is narrated in Abu Dawood that when the Holy Prophet ﷺ arrived in Madinah,the people of Madinah used to celebrate two days in the year (Mihragan and Nawruz). He ﷺ asked: "What are these days?" The people replied: "In the days of ignorance (Jahiliyyah), we used to celebrate on these days." he said: "Allah has given you two days better than these: Eid-ul-Adha and Eid-ul-Fitr." Thus, Islam maintained the elements of grooming, beauty, and celebration during these days, but eliminated the characteristics of the age of ignorance—namely idle play and amusement—and transformed these days of celebration into days of collective worship of the Almighty. The Eid prayer was established in 2 AH because it follows the fasts of Ramadan, and Ramadan's fasts were made obligatory in the second year..
The Eid prayer is Wajib (obligatory), but not upon everyone. It is obligatory only upon those for whom the Friday (Jumu'ah) prayer is obligatory, and its conditions for performance are the same as those for Jumu'ah. The only differences are: in Jumu'ah, the sermon (Khutbah) is a condition (Shart), whereas in the Eids it is a Sunnah; the Jumu'ah sermon is before the prayer, while the Eid sermon is after the prayer; and in the Eids, there is neither an Adhan nor an Iqamah.
(Source: Alamgiri, etc.)To leave the Eid prayer without a valid reason is misguidance and an innovation (Bid'ah). Performing it in a village (where Jumu'ah is not valid) is Makruh-e-Tahrimi (prohibitively disliked).
(Source: Alamgiri, etc.)Voluntary prayers are absolutely Makruh before the Eid prayer, whether in the prayer ground (Eidgah) or at home.To the extent that if a woman wishes to perform the Chasht prayer at home, she should do so after the Eid prayer has been completed. After the Eid prayer, performing voluntary prayers in the Eidgah is Makruh, but one can do so at home.
(Source: Durr-e-Mukhtar, etc.)The following acts are recommended: getting a haircut, trimming nails, performing Ghusl, using a Miswak, wearing one's best clothes, wearing a ring, applying perfume, praying Fajr in the local mosque, reaching the Eidgah early, paying Sadaqah-tul-Fitr before the prayer, walking to the Eidgah on foot, and returning via a different route. eating an odd number of dates before going to the prayer, expressing happiness, giving charity abundantly, walking to the Eidgah with tranquility, dignity, and lowered gaze, congratulating one another, and performing Mu'anaqah (embracing) and Musafahah (handshake).
(Source: Durr-e-Mukhtar and Alamgiri, etc.)Ruling (6): If the Eid prayer could not be performed due to a valid Shar'i excuse (for example, heavy rainfall, or if the moon was not sighted due to clouds and the testimony reached so late that the prayer time had passed), the following rules apply:
Ruling (7): If a follower (Muqtadi) joins the first Rak'ah after the Imam has already said the extra Takbirs, the rules are as follows:
Make the intention: "I intend to perform two Rak'ahs of Wajib Eid-ul-Fitr (or Eid-ul-Adha) prayer along with six extra Takbirs, for the sake of Allah the Almighty, following this Imam."
Step 1: After making the intention and saying Allahu Akbar, fold your hands below the navel and recite the Thana.
Step 2: Along with the Imam, say Allahu Akbar twice while raising your hands to the ears and letting them hang. On the third time, say Allahu Akbar and fold your hands.
"The rule is: where something is to be recited after the Takbir, fold the hands; where nothing is to be recited, let them hang."
Step 3: The Imam will recite the Qur'an loudly while the followers remain silent. In the second Rak'ah, the Imam will recite first.
Step 4: After the recitation, the Imam will say three Takbirs; the followers should say Allahu Akbar each time and let their hands hang. On the fourth Takbir, go into Ruku without raising the hands.
Step 5 (Khutbah): After the prayer, the Imam will deliver two sermons. The followers must listen attentively (listening to the sermon is Wajib). Finally, everyone should join in the supplication (Dua).
The Holy Prophet ﷺ stated: "The fast of a servant remains suspended between the heavens and the earth until Sadaqah-tul-Fitr is paid."
This means that the acceptance and full reward of the Ramadan fasts are linked to the payment of this charity. It serves as a purification for the fasting person from any idle or indecent talk during Ramadan and as a means of providing food for the poor.
(Source: Ibn Asakir and Abu Dawood)Sadaqah-tul-Fitr becomes obligatory upon the arrival of dawn (Subh-e-Sadiq) on the day of Eid-ul-Fitr. Every Muslim who is a Sahib-e-Nisab (possessing wealth equal to the Nisab of Zakat beyond their basic necessities) at that specific time must pay it.
It is a religious duty (Wajib) for a man to pay the Sadaqah-tul-Fitr on his own behalf and also on behalf of his minor children, provided those children do not have their own wealth. If the children have their own wealth, it can be paid from their funds.
However, a man is not Islamically obligated to pay it on behalf of his wife or adult children, though he may do so out of his own choice as a gift or favor.
Although it becomes Wajib on the morning of Eid, the Sunnah and the preferred method is to pay it before going to the Eidgah for the prayer. However, if someone pays it during the month of Ramadan, it is perfectly valid and allowed, as it helps the poor prepare for their Eid needs in advance.
If someone misses paying it on the day of Eid, the obligation remains; it never expires and must be paid as soon as possible.
The amount of Sadaqah-tul-Fitr depends on the commodity used:
The easiest way in modern times is to pay the equivalent cash value of these quantities as determined by the local Islamic authorities in your city.
The recipients of Sadaqah-tul-Fitr are the same as the recipients of Zakat. It must be given to poor and needy Muslims who do not possess the Nisab themselves.
Important Restrictions:
And Allah Almighty knows best.
The system of the lunar calendar and the festivities of the two Eids are profound symbols of Islamic identity and communal unity. From the meticulous sighting of the moon to the disciplined performance of Eid prayers and the compassionate act of paying Sadaqah-tul-Fitr, every aspect of these rulings is designed to bring a believer closer to Allah. By adhering to these Shar'i guidelines with sincerity and precision, we ensure that our worship is accepted and our celebrations are truly blessed.
May Allah Almighty grant us the correct understanding of these rulings and enable us to act upon them with sincerity. Ameen.
Yes, Islam bases its religious events and calendar on the natural sighting of the moon as per Shariah guidelines.
While calculations can help, the actual start of an Islamic month is proven by physical sighting or Shar'i testimony.
Do you know the specific virtues and spiritual significance of Shash-Eid and the month of Rajab?
Read the Virtues of Shash-Eid & Rajab