IN THE NAME OF ALLAH, THE MOST GRACIOUS, THE MOST MERCIFUL
THE FOURTH KHUTBAH OF THE MONTH OF SHA‘BAN DATED: 22/8/1446 AH – 21/2/2025 CE
TOPIC: WELCOMING THE MONTH OF RAMADAN AND THE ETIQUETTES OF CONFIRMING THE SIGHTING OF THE CRESCENT
FIRST KHUTBAH
All praise is due to Allah alone, Who has made the month of Ramadan a month of forgiveness, guidance, mercy, and glad tidings for the believers who act upon their faith. He says in His clear revelation:
“شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ” (Surah Al-Baqarah: 185).
We praise Him, glorified and exalted is He, and we thank Him. We believe in Him and place our trust in Him. May peace and blessings be upon His Messenger, his family, his companions, and those who follow them in righteousness until the Day of Judgment.
To proceed:O servants of Allah! I enjoin you and myself to fear Allah, the Almighty, in private and in public, for it is the ultimate purpose of all acts of obedience and all that has been commanded or prohibited. Allah, the Exalted, says:
“يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ حَقَّ تُقَاتِهِ وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ” (Surah Aal-‘Imran: 102).
Dear brothers in faith, this is our fourth meeting in the month of Sha‘ban, and only a few days remain until the arrival of the blessed month of Ramadan – a month of forgiveness, mercy, goodness, and blessings. The topic of today’s khutbah revolves around welcoming the month of Ramadan and the etiquettes of confirming the sighting of the crescent moon.
O honorable Muslim listeners, today is the 22nd of Sha‘ban, and we are on the verge of welcoming the blessed month of Ramadan. How can we seize its abundant goodness so that we do not miss the great rewards that Allah bestows upon us? It is from Allah’s mercy upon us that He grants us opportunities to seek His immense grace.
The Messenger of Allah (peace and blessings be upon him) said: “Indeed, your Lord has breezes of mercy during the days of your lives, so expose yourselves to them, for perhaps one of you may receive a breeze that will never cause him to be miserable again.”
Let us take advantage of this golden opportunity from now by improving our relationship with our Creator, Allah (glorified and exalted is He), and with the people around us.
Our Relationship with Allah, the Almighty:
The month of Ramadan offers a believer numerous ways to revive his heart and strengthen his connection with his Lord. Among the means to prepare for it from now are:
- Attachment to the Mosques:
The mosque plays a major role in illuminating hearts. In the mosque, hearts are bound to obedience to Allah, and the soul is restrained from disobedience.
The Prophet (peace and blessings be upon him) said: “Shall I not inform you of that which Allah uses to erase sins and elevate ranks?” They said: “Yes, O Messenger of Allah!” He said: “Perfecting wudu despite difficulties, taking many steps to the mosque, and waiting for one prayer after another – that is ribat (continuous dedication), that is ribat.”
2. Consistency in Reciting the Qur’an
Ramadan is the month of the Qur’an, and it was from the guidance of the Messenger of Allah (peace and blessings be upon him) to study the Qur’an during this month. The Qur’an is a great means for healing, guidance, and enlightenment of the hearts. Allah the Exalted says:
“يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ” (Surah Yunus: 57).
“O mankind! There has come to you an exhortation from your Lord, and a healing for what is in the breasts, and guidance and mercy for the believers.”
A Muslim’s connection with the Qur’an determines the strength of his connection with Allah.
3. Night Prayer (Qiyam al-Layl)
Performing the night prayer is one of the important means to revive the heart. The Prophet (peace and blessings be upon him) said: “You should observe the night prayer, for it was the practice of the righteous before you, it brings you closer to Allah, it prevents sins, it expiates bad deeds, and it repels sickness from the body.”
4. Supplication (Du‘a)
Du‘a is the essence of worship, and nothing repels divine decree except it. It is in du‘a that a servant expresses his neediness, humility, and submission to the One who owns the dominion of all things. However, we must beware of making supplications with the tongue while the heart is heedless. The Prophet (peace and blessings be upon him) said: “Know that Allah does not answer the supplication of a heart that is heedless and distracted.”
It is even better to remove obstacles that hinder the acceptance of du‘a from now, as Allah says:
“وَإذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِي إِذَا دَعَانِ فليستجيبوا لِي وَلِيُؤْمِنُوا بِي لَعَلَّهُمْ يُرْشِدُونَ” (Surah Al-Baqarah: 186). “And when My servants ask you concerning Me, then surely I am near. I respond to the supplication of the supplicant when he calls upon Me. So let them respond to Me and believe in Me, so that they may be rightly guided.”
Let us increase our supplications for our oppressed Muslim brothers and sisters worldwide, especially for those steadfast in Palestine, giving them a significant portion of our prayers.
5. Charity (Sadaqah)
Whoever contemplates the Book of Allah will find many verses encouraging spending in the way of Allah. The Messenger of Allah (peace and blessings be upon him) was the most generous of people, and he was at his most generous in Ramadan. Allah says:
“خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا…” (Surah At-Tawbah: 103). “Take from their wealth a charity by which you purify them and sanctify them…”
The first beneficiary of charity is the giver himself, as it rids him of stinginess and purifies him from sins.
6. Self-Accountability (Muhasabah)
Striving to do good among people has a great impact on the faith of a Muslim. It increases and strengthens faith, leading one to become beloved to Allah. The Prophet (peace and blessings be upon him) said:
“The most beloved people to Allah are those who are most beneficial to others. The most beloved deeds to Allah, the Almighty, are bringing joy to a Muslim, relieving him of distress, paying off his debt, or warding off hunger from him. Walking with my Muslim brother in his need is dearer to me than performing i‘tikaf (seclusion in the mosque) for a month.”
The Etiquette of Confirming the Sighting of the Crescent
O honorable Muslims! The Islamic Shari‘ah, in its wisdom, has prescribed fasting in a lunar month and has legislated a simple and accessible method to confirm the beginning of Ramadan. This method is free from ambiguity and complexity, suitable for all people, especially when the early Muslim community was largely unlettered and did not engage in astronomical calculations. This method is the visual sighting of the crescent moon.
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said regarding the start of Ramadan:
“Fast upon seeing it (the crescent moon) and break your fast upon seeing it. If it is obscured from you, then complete the count of Sha‘ban as thirty days.” (Agreed upon, Al-Lu’lu’ wal-Marjan, 656).
The word “ غُبِّيَ ” (ghubbiya) in the hadith means obscured due to dust or clouds in the sky.
Ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said regarding the start of Ramadan: “Do not fast until you see the crescent, and do not break your fast until you see it. If it is concealed from you, then estimate its completion.” (Al-Lu’lu’ wal-Marjan, 653).
The word “غم” (ghamma) means obscured due to clouds or other atmospheric conditions.
This ruling was a mercy for the Ummah, as Allah did not burden them with astronomical calculations, which they neither knew nor practiced. If they had been obligated to rely on calculations, they would have been compelled to follow other nations, such as the People of the Book and others who do not adhere to the Islamic faith.
Three Methods to Confirm the Beginning of Ramadan
Authentic hadiths have clarified that the beginning of Ramadan can be confirmed by one of three methods:
- Sighting the crescent moon
- Completing the month of Sha‘ban as thirty days
- Estimating the crescent moon
1. Sighting the Crescent Moon to Confirm the Beginning of Ramadan
There is a difference of opinion among scholars regarding the required number of witnesses for the sighting of the crescent moon. Should the testimony of one just person suffice, or must there be two just witnesses, or should it be a large group of people?
- Those who accept the testimony of one just witness rely on the hadith of Ibn ‘Umar (may Allah be pleased with him), who said:
“The people attempted to sight the crescent moon, and I informed the Prophet (peace and blessings be upon him) that I had seen it. The Messenger of Allah then fasted and ordered the people to fast.” (Reported by Abu Dawood (2342), Ad-Daraqutni, and Al-Bayhaqi with an authentic chain according to the criteria of Muslim. Ad-Daraqutni said: ‘Marwan ibn Muhammad is the only one who narrated it from Ibn Wahb, and he is trustworthy.’ Mentioned by An-Nawawi in Al-Majmu‘, 6/276).
Similarly, they refer to the hadith of the Bedouin who testified before the Prophet (peace and blessings be upon him) that he had seen the crescent, so the Prophet commanded Bilal to announce to the people: “Stand and fast.”
(Reported by Abu Dawood (2341), At-Tirmidhi—both as a mursal (with a missing link) and a musnad (with a continuous chain)—who said there is some disagreement about it (691), An-Nasa’i, who considered the mursal version more authentic, and Ibn Majah (1652), though its chain has some weakness.)
Their argument is that accepting the testimony of one just witness is more cautious in ensuring the commencement of the worship. Fasting an extra day in Sha‘ban is lighter than missing a day of Ramadan.
- Those who require two just witnesses rely on the narration of Al-Husayn ibn Al-Harith Al-Jadali, who said:
“The governor of Makkah, Al-Harith ibn Hātib, delivered a sermon saying: ‘The Messenger of Allah (peace and blessings be upon him) commanded us to commence fasting upon seeing the crescent. If we do not see it, but two just witnesses testify that they have seen it, then we should fast based on their testimony.’”
(Reported by Abu Dawood, who remained silent about it, as did Al-Mundhiri. All its narrators are from the authentic chains except for Al-Husayn ibn Harith, who is truthful. Ad-Daraqutni authenticated it in Nayl Al-Awtar, 4/261, Dar Al-Jil, Beirut).
They argue that, by analogy with other forms of testimony in Islamic rulings, two just witnesses should be required for confirmation.
- The Hanafis, on the other hand, require a large number of people (jum‘ ghafeer) to confirm the sighting in clear weather. However, in cloudy conditions, they permit the testimony of a single person, as the crescent might become visible for a moment between the clouds and be seen by one person only. But if the sky is clear, with no clouds or obstacles, they argue that it is unreasonable for only one person to see it while others do not. Therefore, they insist on the testimony of a large group because if a single individual claims to have seen the crescent while a large group looking in the same direction fails to see it, the claim is likely erroneous.
(Mentioned in the commentary of Ibn ‘Abidin, quoting from Al-Bahr, 2/92). - Regarding the narrations of Ibn ‘Umar and the Bedouin—both of which confirm the crescent sighting with the testimony of a single person and the commencement of Ramadan—Sheikh Rashid Rida, in his commentary on Al-Mughni, states:
“Neither narration explicitly states that people were searching for the crescent and only one person saw it. Thus, they do not apply to the issue in dispute, particularly not with Abu Hanifah. Therefore, all arguments based on these reports are invalid.”
(See the commentary on Al-Mughni, 3/93).
- As for the number required for a “large group”, it is left to the discretion of the Imam (leader) or judge, without a fixed number, as per the correct opinion. (See Al-Ikhtiyar fi Sharh Al-Mukhtar, 1/29).
It is obligatory for Muslims to seek out the crescent moon on the 29th of Sha‘ban at sunset, because what is required to complete an obligation is itself obligatory. However, this obligation is a communal one (fard kifayah), meaning if some fulfill it, the responsibility is lifted from others.
2. Completing the Month of Sha‘ban as Thirty Days to Confirm the Beginning of Ramadan
If the crescent moon is not sighted on the night of the 30th of Sha‘ban—whether the sky is clear or cloudy—then Sha‘ban is completed as thirty days, and this is considered conclusive evidence for the beginning of Ramadan. It is essential to confirm the start of Sha‘ban from the very beginning so that the 30th night—on which the crescent moon is observed to determine the start of Ramadan—can be accurately identified. If the crescent is not seen, it indicates that Ramadan has not begun, and thus, Sha‘ban is completed as 30 days.
Unfortunately, there is often negligence in this matter because people generally pay attention to confirming the beginning of only three months:
- Ramadan – to commence fasting,
- Shawwal – to confirm the end of Ramadan,
- Dhul-Hijjah – to determine the Day of Arafah and the days that follow.
It is necessary for the Muslim Ummah and its leaders to ensure accuracy in confirming the start of all Islamic months, as some months depend on others. Since Ramadan begins based on the sighting of Sha‘ban’s crescent, its observation is crucial.
3. Estimating the Crescent to Confirm the Beginning of Ramadan
This refers to estimating the crescent in case of cloudy skies, as mentioned in the hadith:
“If it is obscured from you” (إِذَا غُمَّ عَلَيْكُمْ) or (غُمِيَ عَلَيْكُمْ) or (غُبِيَ عَلَيْكُمْ)—meaning, if something prevents the sighting of the crescent.
In some authentic narrations, including Malik’s narration from Nafi‘, from Ibn ‘Umar, which is considered the golden chain and the most authentic chain in Al-Bukhari, the Prophet (peace and blessings be upon him) said:
“If it is obscured from you, then estimate it (‘Faqdiru lahu’).”
What Does ‘Faqdiru Lahu’ Means?
- Imam An-Nawawi, in Al-Majmu‘, explains: “Ahmad ibn Hanbal and a small group of scholars interpreted it as meaning: ‘restrict it and estimate it under the clouds.’ The word ‘qadara’ here means ‘restrict’—similar to the verse: (قُدِرَ عَلَيْهِ رِزْقُهُ) “…His provision is restricted for him.” (Quran 65:7) Based on this, they obligated fasting on the cloudy night.”
- Mutarrif ibn ‘Abdullah, a prominent Tabi‘i, Abu Al-‘Abbas Ibn Surayj, a leading Shafi‘i scholar, and Ibn Qutaybah—along with others—interpreted it as: “Estimate it according to the moon’s phases.”
- Abu Hanifah, Imam Ash-Shafi‘i, and the majority of early and later scholars interpreted it as: “Estimate it as a full 30 days.” They based this on explicit authentic narrations, such as: “Complete the count to 30 days.”, “Estimate it as 30.”. These explain the meaning of “Faqdiru lahu”, which is mentioned in general terms. (Al-Majmu‘, 6/270).
However, Imam Abu Al-‘Abbas Ibn Surayj did not consider one narration to contradict the other. Ibn Al-‘Arabi reported from him that:
- “Faqdiru lahu” is addressed to those whom Allah has given knowledge in this matter (area of knowledge).
- “Complete the count to 30” is a command directed at the general public.
(See Fath Al-Bari, 6/23, published by Halabi.)
We ask Allah, the Almighty, to let the crescent of Ramadan appear for us with blessings, faith, safety, and Islam, in a manner that pleases Him and earns His acceptance.
THE SECOND SERMON
All praise is due to Allah, “Who created death and life to test you as to which of you is best in deed, and He is the Almighty, the Most Forgiving.” (Surah Al-Mulk: 2) I praise and thank Him, “…To Him belongs all praise in the first and the last (life), and His is the Judgment, and to Him, you shall be returned.” (Surah Al-Qasas: 70). I bear witness that there is no god but Allah alone, with no partner, the true and clear deity. And I bear witness that our master Muhammad is His servant and Messenger, sent as a mercy to the worlds and a guide for all people. May Allah send His peace and blessings upon him, his pure and noble family, his righteous and honored companions, and all who follow them in goodness until the Day of Judgment.
O Muslims! I advise myself and you to fear Allah, for no advice is better than this, and no deed is more virtuous than practicing taqwa (God-consciousness).
It is the greatest commandment, the finest attire, and the most honorable adornment, as Allah the Almighty says: “…And the garment of righteousness (taqwa) is best.” (Surah Al-A‘raf: 26)
O Muslims! The blessed Islamic Shariah has brought forth rulings and laws that ensure security and reassurance for mankind in this worldly life and in the Hereafter. The divine laws have unanimously agreed on preserving the essential necessities of human life, mandating their protection and care.
Among the foremost of these necessities, which the divine laws have emphasized, is the preservation of human life and the safeguarding of souls from any aggression or transgression that may cause harm or lead to destruction and annihilation—except when such a life deserves punishment due to violating Allah’s prescribed laws and rulings. In such cases, its immunity and sanctity are lifted, and it becomes liable for retribution equivalent to its crime. Allah is never unjust to His servants. He, the Almighty, states regarding the prohibition of unjust killing:
“وَلَا تَقُتُلُوا النَّفْسَ التِي حَرَّمَ اللهُ إِلّا بِالحَقِّ ذَلِكُمْ وَصَاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ”
“And do not kill the soul which Allah has forbidden, except by right. This has He instructed you that you may use reason.” (Al-An‘am: 151)
This is the divine truth established by Allah and clarified by His Messenger ﷺ, who said: “It is not lawful to shed the blood of a Muslim who bears witness that there is no god but Allah and that I am the Messenger of Allah, except in three cases: a life for a life, a married person who commits adultery, and one who forsakes his religion and separates from the community.”
Any other act of taking a human life beyond this lawful right has been strictly forbidden in Islam. Islam has issued the severest prohibition and warning against it, considering the deliberate killing of an innocent soul—whether Muslim or non-Muslim—to be one of the gravest crimes, one of the greatest major sins, and among the most destructive acts. It ranks just below shirk (associating partners with Allah) in severity and punishment. This is confirmed in an authentic narration collected by Al-Bukhari and Muslim, in which the Prophet ﷺ was asked: “Which sin is the gravest in the sight of Allah?” He said: “That you set up a rival to Allah while He created you.” He was asked: “Then what?” He said: “That you kill your child for fear that he will share your food with you.” He was asked: “Then what?” He said: “That you commit adultery with your neighbor’s wife.”
Allah revealed the confirmation of this in His words:
“وَالذِينَ لَا يَدْعُونَ مَعَ اللهَ إِلَهاً آخرَ وَلاَ يَقْتُلُونَ النَّفْسَ الّتِي حَرَّمَ اللهُ إِلّا بِالحَقِّ وَلَايَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَاماً، يُضَاعَفُ لَهُ العَذَابَ يَوْمَ القِيَامَةِ وَيَخْلُدُ فِيهِ مُهَاناً”
“And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden, except by right, and do not commit adultery. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated.” (Al-Furqan: 68-69)
Islam has prohibited this heinous crime to such an extent that Allah decreed that killing one soul is equivalent to the crime of killing all of humanity. This is because the right to life is established for every soul, and taking one unjustly is an attack on all human life. Allah, the Almighty, says:
“مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الأَرْضِ فَكَأَنّمَا قَتَلَ النَّاسَ جَمِيعاً وَمَنْ أَحْيَاهَا فَكَأَنّمَا أَحْيَا النَّاسَ جَمِيعاً”
“Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption in the land—it is as if he had slain mankind entirely. And whoever saves one—it is as if he had saved mankind entirely.” (Al-Ma’idah: 32)
Imam Ibn al-‘Arabi, may Allah have mercy on him, commented on a hadith prohibiting unjust killing: “The prohibition against killing even an animal without just cause is well established, along with a severe warning. How much greater, then, is the prohibition against killing a human being?”
The Prophet ﷺ further said: “A believer remains within the scope of his religion as long as he does not unlawfully shed blood.” (Sahih al-Bukhari)
O Noble Servants of Allah! We live in an era where people are increasingly committing this heinous crime, acting upon their deeply rooted evil, innate aggression, lack of mercy, and abandonment of their humanity. Such crimes may not be surprising when committed by someone who has no religion and no knowledge of humanity. However, what can be said about someone who claims to be religious, dresses in religious attire, and comes from a family known for piety? Indeed, Islam is innocent of such individuals and their actions!
We take this opportunity to extend our condolences to the parents of the victim of this ruthless killing in Ilorin. May Allah grant them strength to bear this loss and make it a means of reward for them.
Fear Allah, O servants of Allah! Beware of what Allah has warned you against, avoid what He has prohibited, and work together to curb oppression and aggression. Take firm action against criminals and enforce Allah’s rulings upon them without leniency or hesitation. Let no reproach deter you from upholding justice, so that others may take heed. This ensures security and peace in the land and spreads tranquility among people. Allah, the Almighty, says: “وَلَكُمْ فِي القِصَاصِ حَيَاةٌ يَا أُولِي الأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ”
“And there is life for you in retribution, O people of understanding, that you may become righteous.” (Al-Baqarah: 179)