Fatwa: # 30718
Category: Jurisprudence and Rulings...
Country: Saudi Arabia
Date: 16th November 2014


Following Saudi for Eidul Adha



Shall all Countries follow-up Saudi Arabia in fasting for Day of Arafah because as you know in all countries Eid-Al-Adha is not celebrated the same day as in Saudi Arabia. And if all countries follow Saudi Arabia in fasting the same day than shall they celebrate Eid-Ul-Adha also the same day as Saudi Arabia. Likewise give the ruling for Saum of Ramadan and to celerabte Eid-ul-Fitr.Please give references.

Please note that in these days we can know through telephone or internet or other sources what is the date in Saudi Arabia. But think of the earlier days when one don't have modern technologies and people don't come to know the dates immediately.





In the Name of Allah, the Most Gracious, the Most Merciful.


The beginning and end of an Islāmic lunar month is based on verified sighting of the new moon. If on the 29th night of the previous month, a reliable sighting of the moon is established, the new month will commence on the following day. If the moon was not sighted, the previous month will continue to thirty days.[1]

This ruling is the same for ‘Īd ul Fitr and ‘Īd ul Adhā.[2] Since the start of Dhul Hijjah depends on the presence or absence of a reliable sighting of the moon, there is no consideration in principle of the practice of the hujjāj or Saudi Arabia in determining the start of the month.

If a claim of sighting the moon was made outside of a particular region, even if from Saudi Arabia, Muslims of that region are not under an obligation to accept it, unless the report of its sighting is genuine and has reached them through overwhelming testimony.[3] [4]

Hence, the day when Muslims outside the Haram should observe the fast of ‘Arafah (9th Dhul Hijjah) and the celebration of ‘Īd ul Adhā (10th Dhul Hijjah) will depend on the day on which Dhu l-Hijjah was commenced based on abovementioned considerations.

And Allah Ta‘ālā Knows Best

Zameelur Rahman

Student Darul Iftaa

Checked and Approved by,
Mufti Ebrahim Desai.



[1] وقد اتفقت عبارات المتون وغيرها من كتب علمائنا الحنفية على قولهم: يثبت رمضان برؤية هلاله، وبعد شعبان ثلاثين. ومن المعلوم أن مفاهيم الكتب معتبرة فيفهم منها أنه لا يثبت بغير هذين (تنبيه الغافل والوسنان على أحكام هلال رمضان لابن عابدين، دار ابن حزم، ٨٦)

[2] وهلال الأضحى وغيره كالفطر (تنبيه الغافل والوسنان على أحكام هلال رمضان لابن عابدين، دار ابن حزم، ٧٧)

وذو الحجة كشوال (الإختيار لتعليل المختار، الرسالة العالمية، ج. ١ ص. ٤٠٦)

[3] يفهم من كلامهم في كتاب الحج أن اختلاف المطالع فيه معتبر فلا يلزمهم شيء لو ظهر أنه رئي في بلدة أخرى قبلهم بيوم وهل يقال كذلك في حق الأضحية لغير الحجاج؟ لم أره والظاهر نعم لأن اختلاف المطالع إنما لم يعتبر فى الصوم لتعلقه بمطلق الرؤية، وهذا بخلاف الأضحية فالظاهر أنها كأوقات الصلوات يلزم كل قوم العمل بما عندهم فتجزئ الأضحية فى اليوم الثاني عشر وإن كان على رؤيا غيرهم هو الرابع عشر (حاشية رد المحتار، ايج ايم سعيد، ج. ٢ ص. ٢٩٤)

[4] فتاوى محمودية، ج. ١٠ ص. ٤٤

(وَإِذَا ثَبَتَ فِي مَوْضِعٍ لَزِمَ جَمِيعَ النَّاسِ) وَلَا اعْتِبَارَ بِاخْتِلَافِ الْمَطَالِعِ حَتَّى قَالُوا لَوْ رَأَى أَهْلُ الْمَغْرِبِ هِلَالَ رَمَضَانَ يَجِبُ بِرُؤْيَتِهِمْ عَلَى أَهْلِ الْمَشْرِقِ إذَا ثَبَتَ عِنْدَهُمْ بِطَرِيقٍ مُوجِبٍ كَمَا لَوْ شَهِدُوا عِنْدَ قَاضٍ لَمْ يَرَ أَهْلُ بَلَدِهِ عَلَى أَنَّ قَاضِيَ بَلَدِ كَذَا شَهِدَ عِنْدَهُ شَاهِدَانِ بِرُؤْيَةِ الْهِلَالِ فِي لَيْلَةِ كَذَا وَقَضَى الْقَاضِي بِشَهَادَتِهِمَا جَازَ لِهَذَا الْقَاضِي أَنْ يَقْضِيَ بِشَهَادَتِهِمَا؛ لِأَنَّ قَضَاءَ الْقَاضِي حُجَّةٌ وَقَدْ شَهِدَا بِهِ وَأَمَّا لَوْ شَهِدَا أَنَّ أَهْلَ بَلْدَةِ كَذَا رَأَوْا الْهِلَالَ قَبْلَكُمْ بِيَوْمٍ وَهَذَا يَوْمُ الثَّلَاثِينَ فَلَمْ يُرَ الْهِلَالُ فِي تِلْكَ اللَّيْلَةِ وَالسَّمَاءُ مُصْحِيَةٌ فَلَا يُبَاحُ الْفِطْرُ غَدًا وَلَا يُتْرَكُ التَّرَاوِيحُ؛ لِأَنَّ هَذِهِ الْجَمَاعَةَ لَمْ يَشْهَدُوا بِالرُّؤْيَةِ وَلَا عَلَى شَهَادَةِ غَيْرِهِمْ وَإِنَّمَا حَكَوْا رُؤْيَةَ غَيْرِهِمْ قَالَ الْحَلْوَانِيُّ: الصَّحِيحُ مِنْ مَذْهَبِ أَصْحَابِنَا أَنَّ الْخَبَرَ إذَا اسْتَفَاضَ فِي بَلْدَةٍ أُخْرَى وَتَحَقَّقَ يَلْزَمُهُمْ حُكْمُ تِلْكَ الْبَلْدَةِ (مجمع الأنهر، دار إحياء التراث العربي، ١:٢٣٩)

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