Q: My dad attends (place name withheld) while I go to xxxx for Jumuah. The place my dad attends claims to follow moon sighting 100%, and he believes all other methods are wrong. Some people follow calculations, some follow Makkah, others follow their home countries, local moon sighting, local masjids, or councils of theologians. Can you help me understand this issue? My friends and I are eager for your response. Please keep it brief, simple and to the point. The local imam I spoke to made it so complicated that I knew something was wrong. No disrespect—just looking for clarity. JAK

Answer: This is an important question. To fully grasp the issue of moon sighting, one must recognize that multiple perspectives exist and most people have not examined the matter in depth beyond an occasional inquiry. The various approaches to moon sighting can be broadly categorized as follows: (These 7 are limited, for many more combinations exist.)

1. Following Saudi Arabia: Some individuals and communities align their calendar with Saudi Arabia’s official announcement, regardless of local conditions or scientific data. They accept Saudi Arabia’s claim without question, even when astronomical evidence suggests otherwise. Their justification is often based on the idea of Muslim unity or becoming one with the Ummah. However, unity has never truly been achieved through the celebration of Eid or other religious occasions—whether collectively or separately. This notion warrants further discussion, but from a religious standpoint, there is no clear evidence supporting such an approach.

2. Strictly Calculation-Based Approach: This group relies entirely on astronomical calculations to determine the new moon’s birth, without requiring a physical sighting. Some apply this method for Ramadaan but not for Hajj, while others adopt it selectively when convenient. Although proponents of this approach present themselves as scientific and unity-driven, their selective application raises questions about consistency. From an Islamic perspective, there is no definitive religious evidence supporting an exclusively selective-calculation-based approach.

3. Calculation-Based with Saudi Alignment: This approach follows astronomical data but ensures alignment with Saudi Arabia’s official declaration, even when Saudi Arabia’s sighting is not based on scientific evidence.

4. Local Moon Sighting (U.S.): This group insists on a physical sighting within the United States and disregards reports from other regions. However, they incorporate scientific data as a means of verifying the credibility of witnesses.

5. Regional Moon Sighting (U.S. and Adjacent Countries): This perspective expands the definition of “local” to include neighboring countries, such as Canada and even parts of Mexico.

6. Global Moon Sighting: Some adhere to reports from any country claiming to have sighted the moon, regardless of geographical distance or the reliability of verification methods. In some instances, these verification processes are sparse or inconsistent.

7. Visual Verification (hadith) coupled with Scientific Verification/probabilities/possibilities: This approach which I personally prioritize, gives preference to moon sightings that are both scientifically substantiated and visually confirmed through credible witnesses. It seeks to uphold both religious authenticity, as established in Hadith and scientific accuracy, ensuring a method that satisfies both theological and empirical criteria. At present, CrescentWatch appears to be one of the institutions closest to fulfilling this standard.

The issue of moon sighting is not simply a matter of calculations versus physical observation anymore. It is deeply entangled in politics, sectarian divides, misinformation, cultural traditions and rigid dogmatism. A truly comprehensive understanding requires a nuanced and balanced approach—one that integrates scientific evidence, religious texts and historical practice.

I firmly believe that we should not blindly follow foreign countries, particularly those with documented human rights violations. Instead, we must follow, uphold, or refine existing methods that align with the Qur’an and Sunnah, just as previous generations did. There is no compelling reason to follow those who show a blatant disregard for human dignity and honor. While this issue may never be fully resolved, understanding these differing perspectives allows for a more informed and thoughtful approach. It also fosters the recognition that, despite disagreements, many individuals sincerely believe in their respective positions. I hope this discussion has provided clarity and insight into this complex topic.

May Allah (SWT) reward for searching for the truth. Please read Zaytuna’s (Shaykh Hamza Yusuf’s) opinion on this matter as well for more insight.

Allah Certainly Knows Best.

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