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The Comprehensive Shar’i Exposition on Moon Sighting, the Rulings of the Two Eids, and Sadaqah-tul-Fitr
What is the Shar’i Significance and Qur’anic Evidence for Moon Sighting (Ruyat-e-Hilal)?
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:
“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:
“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).”
What is the Purpose, Wisdom, and Rationale Behind the Waxing and Waning of the Moon?
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.
What is the Importance of the Lunar Orbit and Calendar according to the Science of Astronomy?
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, 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.
10 Important Jurisprudential (Fiqhi) Issues Regarding Moon Sighting
1. Upon whom is it obligatory to search for the moon?
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)
2. How is the sighting proven in cloudy or dusty conditions?
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.)
3. Will the testimony of a "Fasiq" (transgressor) be accepted for the Ramadan moon?
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.
4. What is the ruling on a woman’s testimony and the husband's permission?
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.)
5. How will the moon be proven if the horizon is clear?
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)
6. What is the method of testimony for general months?
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)
7. Which specific words are necessary for the testimony?
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.)
8. Is it necessary to cross-examine the witness about the details of the sighting?
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.)
9. Is the sighting in one location sufficient for the entire world?
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)
10. What is the Shar’i status of Telephone, Telegram, and Radio?
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.
Statement on the Two Eids: Purpose, Virtue, and Essential Jurisprudential Issues
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.
What are the Noble Hadiths regarding the Two Eids?
- Whoever stands (in prayer and worship) during the nights of the two Eids, his heart shall not die on the day when hearts die. (Ibn Majah)
- The Holy Prophet ﷺ would eat something before going for the Eid-ul-Fitr prayer, but would not eat on Eid-ul-Adha until he had performed the prayer. (Tirmidhi and Ibn Majah)
- The Holy Prophet ﷺ would not leave for the Eid-ul-Fitr prayer until he had consumed a few dates, and they would be an odd number. (Bukhari)
- The Holy Prophet ﷺ would go to the Eid prayer by one route and return by another. (Tirmidhi and Darimi)
- The Holy Prophet ﷺ performed the Eid prayer as two Rak'ahs; he performed no prayer before it nor after it. (Bukhari and Muslim)
Essential Jurisprudential (Fiqhi) Issues for Eid Prayer
Upon whom is the Eid prayer obligatory?
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.)
What is the ruling on skipping the Eid prayer?
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.)
What is the ruling on voluntary (Nafl) prayers on the day of Eid?
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.)
What are the Recommended Acts (Mustahabbatt) of the day of Eid?
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): What if the Eid prayer is missed?
If the Eid prayer could not be performed due to a valid Shar'i excuse (heavy rainfall, etc.):
• Eid-ul-Fitr: Perform on the 2nd day. If missed, cannot be done on the 3rd.
• Eid-ul-Adha: Can be delayed until the 3rd day (12th Dhul-Hijjah) without dislike. After 12th, cannot be done. (Reference: Alamgiri)
Ruling (7): Joining late?
If you join after the Imam has said extra Takbirs: If the Imam is in Qiyam, say them immediately. If in Ruku, say Takbir-e-Tahrimah while standing, then go to Ruku and say extra Takbirs there. If the Imam already rose from Ruku, say them when completing your missed Rak'ah later. (Reference: Alamgiri, etc.)
How to make the Intention (Niyyah) for the Eid prayer?
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."
Complete Method of Performing the Eid Prayer
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 is Wajib). Finally, join in the supplication (Dua).
Detailed Statement on Sadaqah-tul-Fitr and its Jurisprudential Rulings
Importance: The Holy Prophet ﷺ stated: "The fast of a servant remains suspended between the heavens and the earth until Sadaqah-tul-Fitr is paid." It purifies the fasting person from idle talk and provides food for the poor. (Source: Ibn Asakir and Abu Dawood)
Obligation (Wajib): At dawn (Subh-e-Sadiq) on Eid-ul-Fitr for every Muslim who is Sahib-e-Nisab.
Children: Wajib for a man to pay for himself and minor children. Not obligated for wife or adult children, though may be given as a gift.
Sunnah Timing: Pay before going to the Eidgah. If paid during Ramadan, it is valid.
Quantity: Wheat/Flour: Half a Sa’ (approx 2.25 kg). Barley/Dates/Raisins: One full Sa’ (approx 4.1 kg).
Recipients: Same as Zakat. Cannot be given to parents, children, wealthy persons, or non-Muslims.
And Allah Almighty knows best.
Conclusion
The system of the lunar calendar and the festivities of the two Eids are profound symbols of Islamic identity. By adhering to these Shar'i guidelines, we ensure our worship is accepted and our celebrations are blessed. May Allah grant us correct understanding. Ameen.
Published by: Gulam e Aqa
Do you know the virtues of Shash-Eid and the month of Rajab?
Read the Virtues of Shash-Eid & RajabFrequently Asked Questions
Q1: What are the rules for moon sighting in cloudy conditions?
In cloudy conditions, the testimony of a single upright Muslim is sufficient for the Ramadan moon. For other months, two men or one man and two women are required.
Q2: Can a woman give testimony without her husband's permission?
If the moon sighting depends solely on her, she can testify even without permission, though it is better to be accompanied by a Mahram.
Q3: What is the quantity of Sadaqah-tul-Fitr for wheat?
The amount for wheat or wheat flour is half a Sa’, which is approximately 2.25 kg.
Q4: What is the method of performing the Eid prayer?
The Eid prayer consists of two Rak'ahs with six extra Takbirs (3 in the first Rak'ah, 3 in the second).
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