Sighting of the new moon

Imam Khamenei

Q 1: Is the sighting of the new crescent through binoculars, telescope, or the like sufficient?

A: The sighting of the new crescent with these instruments is also reliable and its ruling does not differ from that of the naked eye since the standard is to say it has been seen by eyes. However, sighting the computerized photograph of the crescent moon or the like which cannot be clearly categorized as sighting is problematic to be a proof for new month.

Q 2: If the crescent marking the beginning of Shawwāl is not observed in a city by the local people but the radio or television announces the beginning of Shawwāl, should the local people act upon the radio announcement, or should they ascertain by investigating whether Shawwāl has commenced?

A: If the radio or television announcement makes them sure or confident that Shawwāl has commenced, or there is a decree by the Jurist Leader announcing the beginning of Shawwāl, there is no need for further investigation.

Q 3: If it is difficult to ascertain the beginning of the month of Ramadan, or ‘Īd of Fiṭr, because of inability to observe the crescent at the beginning of the month due to clouds or for some other reason, and if the count of the month of Sha‘bān or the month of Ramadan did not add up to 30 days, is it permissible for us in Japan to go by the horizon in Iran or should we rely on the regular calendar? What is the rule?

A: If the first of Ramadan is not evidenced, fasting is not obligatory. However, if it is evidenced later that this day was the first of Ramadan, one should make up for this fast in qaḍā’. While if the new crescent of Shawwāl has not been ascertained even by being sighted in an adjacent city which is united in horizon with one’s city, on the evidence of two just witnesses, or on the basis of a decree by the ḥākim of shar’, it is obligatory to fast on that day.

Q 4: Is the sameness of horizon considered to be a condition in regard to observing the crescent?

A: Yes, it is a condition.

Q 5: What is meant by sameness of horizon?

A: It means to be equal as far as possibility/impossibility of sighting the moon crescent is concerned.

Q 6: A person sees the new crescent and knows that the city’s religious authority is not able to see the crescent for some reason. Is it his duty to inform the religious authority that he has observed the crescent?

A: It is not his duty to do so unless it leads to a vile consequence.

Q 7: If the Leader of Muslims issues a decree announcing the next day as Īd of Fiṭr and the media report that the crescent has been cited in certain cities, does it determine the Īd for all the cities or only those cities and those of the same longitudes?

A: If the decree issued by the religious authority includes a country as a whole, it is valid for all cities in that country.

Q 8: If it is permissible to follow a government announcement regarding sighting the crescent and it constitutes a scientific criterion for the new month in other regions, is it limited to an Islamic government or does it include a tyrannical government?

A: The criterion in this regard is acquiring knowledge or confidence that the crescent is sighted in a place where it is sufficient in relation to the mukallaf.

Ayatollah Sistani

Question 1: What is the proof of sighting the moon?

Answer: The evidence could be one or more of the following:

1. You have sighted it yourself.
2. The testimony of two men of impeccable character, if you do not have any knowledge of instances that they may be wrong, and that you do not dispute their testimony.
3. The lapse of thirty days on the month of Sha’ban, thus reaching certitude that Sha’ban has come to an end and that Ramadhan shall commence.
4. When the news of the birth of the moon of Ramadhan becomes commonplace that you are sure of the sighting.

Question 2: If Ramadhan crescent is sighted in one city, would it suffice the sighting in another city?

Answer: Should the new moon be sighted in a city, it would suffice the sighting in another city, provided the two falls on the same horizon. That is, if the new moon was sighted in the first town, there would be a distinct possibility of sighting it in the second, barring any obstacles, such as clouds and high mountains.

Question 3: What is the rulings of His Eminence Grand Ayatullah Sayyid Ali Sistani (May Allah protect him) on sighting of the new moon crescent and determining the 1st day of the month?

Answer: Sighting of the new moon is ascertained by knowledge of the actual sighting or through solid news of such sighting, or some other means. Certainty can also be achieved through common knowledge. Amongst other sources of ascertaining the sighting of the new moon is the lapse of thirty days on Sha’ban’s crescent for the start of Ramadhan to be confirmed, or thirty days on the crescent of Ramadhan for the new moon of Shawwal to be confirmed [and so on]. Sighting can also be confirmed by the evidence of two witnesses of impeccable character (adl).
However, sighting of the new moon is not recognised by the evidence of women, or by the evidence of one just witness, even with oath, or by the words of astrologers. Neither by its absence after dawn dusk, so that it could be said that it belongs to a previous night, nor by the evidence of two just witnesses, if the evidence is not confined to their own sighting of the newly born moon. Sighting is not recognised too when it is seen before zawaal so that the day of sighting be from the ensuing month. The impression of a ring it may give, proving that it could belong to a previous night, cannot be accepted as well.

Ayatollah Makarem Shirazi

The method of Establishing the Beginning of the Month

Ruling 1: The beginning of the month is established by six methods:

1. Sighting the moon with the eye. Regarding (sighting) with a telescope and other means of this kind, it does not suffice.
2. The witness of a large number that from the statements of them certainty becomes apparent (although they are not just). Likewise, is all that brings about certainty.
3. The witness of two just males. However, if these two witnesses differ from one another in mentioning the description of the moon or the signs which they give are ambiguous, their statements do not establish the beginning of the month.
4. The passing of thirty complete days from the beginning of the month of Sha’ban with which the beginning of the month of Ramadhan can become established. Or the passing of thirty complete days from the beginning of the month of Ramadhan with which the beginning of the month of Shawwal can become established. (of course, this is in the situation that the beginning of the previous month has complied with this same method of becoming established.
5. The ruling of the Religious Jurist. In this situation, it is for the just Mujtahid to establish the beginning of the month. Afterward, he makes a ruling that that day is the beginning of the month. In this situation, following is required for everyone, except a person who has certainty that he has made a mistake.