these views shows that the correct position is the same as that concerning Dhū al-Hijjah.

Accordingly, for the crescent and the month to be recognized, the crescent must be widely known among people and its appearance publicly announced by them. Even if ten people see it, but the sighting does not become widely known among the town’s inhabitants—because their testimony is rejected or because they do not testify to it—the same ruling applies to them as to the rest of the Muslims. Just as they do not stand at ‘Arafah, offer sacrifice, or perform the Eid prayer except with the Muslims, so too they do not fast except with the Muslims. This is the meaning of his statement:

“Your fasting is on the day you fast; your breaking of the fast is on the day you break it; and your day of sacrifice is on the day you offer sacrifice.”

For this reason, Ahmad said, according to a report from him: “He fasts with the imam and the Muslim community, whether the sky is clear or cloudy.” Ahmad said: “Allah’s Hand is over the community.”

On this basis, the rulings concerning the month differ: has the month begun for all the inhabitants of the town, or has it not begun for them all? This is clarified by the words of Allah Most High:

“So whoever among you is present during the month, let him fast it.”

He commanded only those present during the month to fast. Such presence is possible only with a month that has become widely known among people, so that being present during it or absent from it is conceivable.

The Prophet’s words, may Allah bless him and grant him peace—“When you see it, fast; and when you see it, break the fast; and fast from one crescent to the next”—and similar statements address the community. However, if someone is in a place where no one else is present, he fasts the month upon seeing the crescent, for he