There are several methods by which Moonsighting testimony can be received or a decision can be reached by the Moonsighting committee and they are enumerated as follows:
In a nutshell and according to the principles of Hanafi Madhab, the testimony of a Faasiq can be accepted if the testimony is deemed to be accurate and correct. The testimony of an upright Muslim can be rejected if it is deemed to be inaccurate. It is up to the Qadhi or the head the Moonsighting committee. We did not find this principle in the Madhab that we have to investigate the Fisq of the one testifying about the Moon in the Madhab.
However, as far as I can research this started from a statement of (Fatawa) Khaniya). I was unable to find this statement in the original books of Zahir al-Riwayah or within (original) books which contained the principles of Zahir al-Riwayah.
In a nutshell and according to the principles of Islam, Moon sighting is only done and valid after sunset. Moonsighting during the day has no basis or foundations in Islamic Law and it is to be disregarded and rejected for the establishment of Ramadhan, Shawwal etc.
In a nutshell and according to the principles of Hanadi Madhab, Eidul-Adha is not the day after Hajj in Britain. Regardless of the discussions about differnces of horizons (generally), we find that in the case of Eidul-Adha, the Hanafi Madhab is clear that differnces of horizons have to be considered for Dhul-Hijjah i.e. localities must have their own local sighting.
In a nutshell we don't deem it necessary to follow Moonsighting from Saudia in United Kingdom because there is an established monthly system already in existence in Britain. Their opinion is for countries to sight the Moon locally. Therefore, according to their own principles we find your suggestion to be inconsistent. We find it puzzling that you would recommend following Saudi scholars but then advise following Saudi Moonsighting.
In a nutshell and in the most direct manner, Moon Sighting from South Africa in certain circumstances and under certain conditions is acceptable to the Scholars Wifaqul Ulama. This was widely discussed, scrutinised and approved by other Ulama. We have never changed our criteria in 2009 and the acceptability of South African Moon Sighting for British Muslims was endorsed Darul-uloom Deoband by in 2007!
In a nutshell, this issue was discussed and redeliberated in great detail at the house of (Mufti) Yusuf Sacha (DB) on Saturday the 11th of March 2017. Shaykh (DB) explained that Shahadah (testimony) and Khabar (news) are two distinct entities in Islamic law and must be treated as such. There are rules and regulations pertaining to accepting Shahadah (testimony). The Shahadah (testimony) must be accepted in person by a designated person (appointed by a Moon Sighting Committee) and they must forward the accepted Shahadah (testimony) to the Moon Sighting Committee to deliberate and make a final decision. We understand that this list doesn’t cover the entire country (yet) but we hope to provide coverage throughout the country, Insha'Allah. In the meantime Muslims should contact their nearest Scholars for the time being. The issue of accepting Shahadah (testimony) through skype or video conferencing is still under deliberation and it is not an acceptable method at this time.
Can you please tell me about the monthly Moon Sighting system of Wifaqul Ulama, the Ulama who supervise the decisions and the Ulama who endorse this system? DRAFT TRANSLATION: NOT FOR PUBLIC RELEASE In the Name of Allah, the Most Gracious,...
Saudi Scholars on Saudi/Makkah Sighting not binding for those outside of Saudi Arabia Moon Sighting of Makkah and it's legal Status: Shaykh Abdul Aziz ibn Abdullah ibn Baz (RA) فأما قول من قال إنه ينبغي أن يكون المعتبر رؤية هلال مكة خاصة...