(F 313) A recurring question every year concerns the controversy of moon sighting. Some have claimed that Muslims in America should not begin fasting on the day some countries announce the sighting of the Ramadan crescent because the moon was not observed at American observatories. Please, clarify the truth in this matter. Is the responsibility of determining the times for fasting and breaking the fast an individual responsibility for each Muslim, or is it the responsibility of the imam, and all Muslims should unite behind him? What should Muslims who intended to observe the fast on the day some countries announced the sighting of the Ramadan crescent but then realized they were wrong do?

As the question indicates, this is a recurring issue every year, and the disagreement is longstanding. Here is our response, with Allāh’s guidance:

Firstly: The methods for confirming the beginning of the lunar month—especially the blessed month of Ramadan—have evolved into three approaches:

  1. Private Sighting: Also known as the difference in moon sightings, this means that each individual or each country observes the moon sighting independently.
  2. Public Sighting: Known as the unity in moon sightings, this means that Muslims rely on each other’s sighting. If the crescent is confirmed in one place by reliable witnesses, then everyone who shares the same night with them, even for a short period, should fast based on their sighting.
  3. Astronomical Calculations and Monitoring the Sun and Moon Cycles: This method is also old and has its supporters among jurists (fuqahā᾽).

Between these three main approaches, other subsidiary opinions have emerged, such as combining calculation and sighting or using calculations to negate but not confirm the sighting, among others.

Secondly: The opinion favoring different moon sightings and individual or country-specific sightings is the weakest among these views. It contradicts the consensus of the majority, including the four major schools of Islamic law and Al-Layth ibn Sa῾d, a position favored by Ibn Taymiyyah and others. The view of individual and country-specific sightings had historical and geographical justifications that have become obsolete with the advancement of time and ease of communication among Muslims. It was tied to a situation that no longer exists.

Moreover, this opinion contradicts an important rule in Sharī῾ah, which is unity (and do not be divided). The unity of people in fasting is more important than ensuring precise accuracy. Hence, the Prophet Muḥammad (peace be upon him) said in a ḥadīth narrated by Abu Hurayrah: “The day of fasting is the day you all fast, the day of breaking the fast is the day you all break your fast, and the day of sacrifice is the day you all sacrifice” [Narrated by Al-Tirmidhī and graded as ḥasan gharīb (good singly-reported)]. Some scholars interpreted this ḥadīth to mean that fasting and breaking the fast should be done with the community and the majority of people, regardless of precision.

Therefore, the unity of Muslims in worship is a fundamental objective of Sharī῾ah, and it takes precedence.

Thirdly: Moon sighting is a means, and the unity of people is an objective, so the means should not invalidate the objective. The opinion of the difference in moon sightings leads to division, and thus, it must be abandoned because it causes disagreement and weakens the significance of the ritual in people’s hearts.

Fatwā issued by Dr. Khālid Naṣr