Based on the Holy Quran and the authentic Sunnah, all of the Supreme Islamic jurists upon whom there is consensus, since the time of the occultation of Imam Mahdi (ajfs) until the present day, are in agreement that the crescent moon-sighting is only confirmed through the ability[1] to see it with the naked eye.


In the age of information technology and accuracy in astronomical calculations, the following question arises: “Why do jurists not depend on astronomical research and predictions?”

The jurists responded with detailed studies from which we briefly cite the following points:

  • The jurists believe that when Allah states: “And they ask you about the crescents, tell them that they are time references for people and for the hajj [pilgrimage]…” The verse addresses people in general and this serves to direct them to take the crescent as a reference point for the start of the religious months. However, since Allah Almighty and His prophet (s.a.w.) did not instruct us to depend on the opinions of the astronomers then it would be unwise to do so, despite it being an ancient science that is both well-known and pre-Islam.
  • The jurists point out that the Holy Quran mentions the word “crescents,” and not the “moon,” for the crescent is one of the phases of the moon cycle. This is when the moon is in a specific location and angle between the sun and the earth. Therefore, it is essential that we do not confuse the two terms, for one represents the state of the moon at a specific phase of its cycle, which is referred to as the “crescent,” while the other is a ulmination of the calculations of the moon movements previously known from thousands of years and will stay as such for as long as Allah pleases.
  • Undoubtedly, the jurists pay special attention to all the latest news and scientific advancements; and they utilize them as long as the findings do not contradict the religious texts. For example, the jurists accept the opinion of the astronomer when he states that there is no possibility of a sighting. Furthermore, the jurists accept the opinion of the astronomer when he predicts that the crescent sighting can be sighted in clear conditions if his opinion gives contentment[2], and there are no atmospheric barriers such as dust, or smoke. The problem here is not with the jurists, it is with the astronomers who have tremendous differences amongst themselves in assessing the time most suitable for the possibility of a sighting. Furthermore, they emphasize the difficulty in even attaining contentment. Refer to the following link: http://aa.usno.navy.mil/faq/docs/crescent.php
  • The jurists point out that the issue they have with proving the crescent moon sighting using a telescope, or similar devices, is attributed to the meaning of the verse of “And they ask you about the crescents…” The meaning is explicit in using the absolute form in its address, as it addresses all people with respect to the crescent moon sighting. This means that it is through means that are within the normal capabilities of the general public, which is the use of the naked eye, the most common and readily available manner with which to see the crescent. The verses does not specifically address a particular group, such as astronomers, who use other methods that are inaccessible to the general public. As a result, using the telescope as a primary method to bring the moon closer to ones sight is considered a burden that is not expected of the follower. Furthermore, such technology might cause a discrepancy if one were aware that the technology is capable of showing the moon even if it were in its new moon phase which cannot be seen at all by normal vision, even when blocked by the rays of the sun. To bring the idea closer, this is analogous to one who wants to pray but his shirt has a blood stain on it. Washing such that the apparent red stain is no longer seen is considered Islamically sufficient. If the person were to view that same area under a microscope, he would be able to see the redness of the blood. The question is, “Is he expected to use the microscope to purify his shirt, or is the Religious ruling of using the naked eye sufficient?


The question that is repeated every year is whether the sighting of the moon in one area of the world applies to the rest of the world, such that all can be unified on one day of Eid.. In jurisprudence[3], the terms use to describe this are “the unity of horizons” or “the multiplicity of horizons.” The jurists have differed on this issue based on differences in their juristic derivation and principles. There are those of them who have the juristic opinion[4] of the unity of the horizons, while others have the juristic opinion of the multiplicity of horizons.

  • The Unity of Horizons

The phrase “unity of horizons” means that if the sighting in one area of land fulfills the proper religious criteria and is therefore confirmed then it will apply to the rest of the lands that share the night with the area of the original sighting. This was the verdict of the late Grand Ayatollah al-Sayyid Abu al-Qasim al-Khoei (d. 1992). Others followed suit, such as His Eminence Ayatollah Shaykh Hossein Wahid al-Khorasani, and his eminence Ayatollah Shaykh Isaac al-Fayadh, although their verdicts actually define a smaller geographic area that shares the night. Others,may also have had the same juristic opinion.

For example, if a sighting was confirmed in New York, U.S.A., since it shares the night with London, U.K., the next day would be the start of the lunar month for both cities.

  • The Multiplicity of Horizons

The “multiplicity of horizons” means that every geographic area of land [regardless of the size of the country] falls under a specific horizon. This means that even if a sighting is confirmed in one area of the United States, for example, it does not necessarily mean that it is applied in other parts of the country. For the sighting to be applied to other areas, it must fulfill the conditions that the size and the altitude of the crescent are approximately the same as compared to the area where the crescent was sighted. This view has been adopted by many jurists, including His Eminence Ayatollah Sayyid Ali al-Sistani. For more information please refer to the following link: https://www.imam-us.org/the-horizon-in-the-school-of-al-sayyid-al-sistani/.  In addition, one can compare the altitude and the size of the crescent between two cities by using the following link: http://aa.usno.navy.mil/data/docs/AltAz.php

  • The Results:

Based on the preceding information, the Council of Shi’a Muslim Scholars of North America announces the beginning of the lunar months based upon the crescent moon sighting verdict of the jurist who is most followed on worldwide basis, His Eminence Grand Ayatollah Sayyid Ali al-Sistani. The committee instructs those who follow other jurists to refer to the jurist whom they emulate.


  1. The members of the Crescent Committee study the state of the crescent both astronomically and mathematically to ascertain the expected areas in which the crescent may be sighted.
  2. The members of the committee make several phone calls to the religious scholars, preachers and trusted believers in the expected areas of crescent sighting. This is done in an effort to help them prepare and organize for the expected crescent sighting.
  3. The Crescent Committee receives phone calls from the believers to obtain news of their sightings.
  4. On the night of the sighting, the committee holds a phone conference that may last late into the night due to the differences in the time of sunset between the East and West Coast in North America.
  5. Once the committee is comfortable with the religious confirmation of the sighting, a release is drafted and published via the Internet.


In support of upholding piety, the sanctity of the community, and in the hope of being organized in our affairs, we expect that the believers, may Allah elevate their status, will be attentive to the following points:

  1. Showing understanding with respect to the differences in opinions when it comes to scientific research; the opinions of the jurists are included within this principle. As a result, we can expect to see a number of opinions in addition to the differences because there is more than one jurist. One such case is the issue of the unity of the horizons and the multiplicity of the horizons. Therefore, we hope that all the believers accept and embrace this diversity in juristic opinions just as they accept diversity within their everyday lives. We also hope that coercion is not used to try to convince others of their own beliefs.
  2. Allowing the believers to practice their religious rituals without the monopolization of the mosques and Islamic centers by a specific group. Houses of worship belong to Allah, for as he says, “Surely, the mosques are Allah’s.” Therefore, we advise allowing others to perform the Eid rituals if there are multiple opinions on the day of Eid. There is no harm in having a general announcement of the day of Eid which reflects the majority opinion, while allowing the minority to perform the rituals on their day of Eid.
  3. For those who would like to know the day of Eid in advance so that they may take vacation time, it is recommended for them to look at the websites that show the astronomical predictions for the crescent moon-sighting over a span of the two most probable days in which the sighting will occur and take both days off. This will allow for a longer holiday, which will surely bring a great deal of pleasure to one’s family.
  4. In consideration of the feelings of other family members who may emulate a different jurist, we ask for cooperation in being part of the solution to this issue (which is a result of the occultation of the Imam (as)) and that it is not made into reason for conflict within one’s family. Traveling the legal (religious) distance of travel outside of one’s city limit is a suitable and religiously acceptable solution and the fast can be made up at a later date.


At the seventh annual conference of the Council of Shi’a Muslim Scholars of North America, the topic of forming a crescent committee was posed, voted upon and passed unanimously because of the increased divisions and conflicts between the faithful believers on the issue of determining the Eids and other religious events, a consequence of the lack of understanding of religious verdicts and juristic opinions. This meant that each member would annually recommend a number of members to research the issue of the crescent moon on a monthly basis and provide e-mail releases to help educate the believers on the topic of the beginning of every lunar month. In addition, it would cater to the majority who are following the grand jurist of the sect in every era.


The Crescent Committee ensures that their releases are non-binding to any party. Each person must follow the verdicts of the jurist that they emulate or those with the expertise in determining the subjects of such verdicts. The Crescent Committee is merely a volunteer effort that is sincere in its servitude to Allah (swt) and serves to help the faithful believers who trust its members and use them to determine the beginnings of the lunar months; its aim is to educate the general public so that it can prevent differences and reduce separation among the believers.


This is done through the recommendations of the participants in the annual conference of the Council of Shi’a Muslim Scholars of North America, with the approval of the members. In addition to having knowledge of the jurisprudence surrounding this topic, other criteria include the reflection of geographical and ethnic diversity, allowing all members of society within the geographical areas of North America to be represented equally, as well as being precautious in nature.


The Crescent Committee is part of the Council of Shi’a Muslim Scholars of North

America; as such the committee refers to the grand jurist of the sect (marje’ al-ta’efah) who is emulated by the majority of believers globally. This is done to ensure that objectives are met without coming to a halt by differences in verdicts.

As for the remaining followers, they should follow their respective jurists.


مبادئ وقواعد لجنة الهلال التابعة لمجلس علماء المسلمين الشيعة في أمريكا الشمالية في بيانات أهلة الشهور القمرية

[1] The ability to see might not mean the actual viewing of the crescent. For example, a nearby city views the crescent moon, and my city and that city share viewing horizons, such that if my city sees the crescent they will too and vice versa. But, because there are clouds in my city and none in their’s, they see the crescent but we do not see it in our city. Therefore, if it wasn’t for the clouds, we would have seen it in our city.

[2] A state in which one does not have complete certainty, however, he does have enough information that leads him to feel comfortable or content with the accuracy of the information.

[3] Islamic law.

[4] “Juristic opinion” refers to their juristic derivation.