by unanimous agreement, and that day would count as the Day of ‘Arafah for them. If they mistakenly stood there on the eighth, there is disagreement over whether their standing would be valid. The stronger view is that it would also be valid. This is one of the two views in the schools of Mālik, Ahmad and others. ‘Ā’ishah—may Allah be pleased with her—said:

“‘Arafah is only the day that people recognize as such.”

The underlying principle is that Allah, glorified and exalted be He, has made the ruling dependent on the crescent and the month. He, exalted be He, says:

“They ask you about the crescent moons. Say, ‘They are measurements of time for the people and for Hajj.’”

The term hilāl (crescent) refers to that whose appearance is publicly proclaimed and announced. If it appears in the sky but people neither know of it nor proclaim it, it is not a hilāl. Similarly, shahr (month) is derived from shuhrah (being widely known). If it has not become widely known among people, the month has not begun.

Many people err in such matters because they suppose that, whenever the crescent appears in the sky, that night marks the beginning of the month, whether or not people become aware of it and announce its appearance. That is not so: people must become aware of it and announce its appearance. This is why the Prophet, peace and blessings be upon him, said:

“Your fasting is on the day you all fast, your breaking of the fast is on the day you all break the fast, and your sacrifice is on the day you all offer sacrifices.”

That is, it is the day you recognize as the time for fasting, breaking the fast or offering sacrifices. If you do not recognize it, no ruling follows from it.

Fasting on a day about which there is doubt as to whether it is the ninth or the tenth of Dhū al-Hijjah is permissible, without any disagreement among the scholars;