send
your comments, suggestions for improving paper. If you feel happy then
circulate to others for wider discussion and debate. If you have
website then please put it on your website. May Allah Subhanu waTtaala
bless us all and guide us on right path.
Islam
commands us to acquire knowledge and do not follow any blindness. When
we are in dispute we must follow Allah and Sunnah of the Prophet of
Islam (peace be upon him). Let us see what guidance we get from Qur'an
and Sunnah
The determination of the beginning and end of Islamic month has been problematic due to two major reasons:
(When
we are in dispute in a matter we have been directed to refer Quran and
Sunnah. Determining the months has been problematic only because we do
not search for it in Qur'an, Hadees, fiqh and science. The Quran
clearly states that fasting is in the month of Ramadan, the 9th month
of the Islamic calendar. There is no doubt that fasting must begin on
the first of Ramadan. The principles of the calendar are explained in
the Book of Allah. Calculations must be done by the astronomers, but
Muslim astronomers follow their own methods in calculation and made
it problematic. )
1) From the fiqhi standpoint, one may begin the Islamic month on "local" sighting (Ikhtilaf al-matale') or based on sighting anywhere in the Muslim World (Ittihad al-matale').
Although different, both of these positions are valid Islamic Fiqhi
positions. There is further problem for the United Kingdom that due to
clouds most of time sighting of Crescent is not possible.
(Fiqhi
point of view is that we go by the Khabar (knowledge,news)of the onset
of Ramadan. 'Ikhthilaf al Matale' has no consideration in Shariah. All
Imams are unanimous on this. The moon- phases decide the date according
Quran 2:189 and same phase is seen all over the world in a day. So, the
date shown by the noon must be same for all. Ijthihad in fixing dates
is permitted only in the absence of communication and non-visibility of
moon for a few days.)
2) Astromically, some data are definitive and conclusive (i.e. the time of birth of the Crescent (new moon) and timing of rise of set of moon and sun). However, determining the visibility of
the Crescent is not as definitive or conclusive; rather it is dependent
upon several factors, including the available recordings around the
world.
(Astronomically,
time of new moon is not required for calculating dates and months. Our
dates must be definitive and predictable to be of any use. Visibility
of the Hilaal is indefinite and unpredictable. Therefore it cannot be
the criterion for calculating lunar dates and months. Islam without a
calendar is incomplete.)
The
Muslims cannot agree on a single date to begin Ramadan and celebrate
Eid. For years the Muslims have experienced chaos because various
groups insist on their interpretations of Ahadith and Fiqh positions.
For years Muslims have experienced chaos.
(Muslim
astronomers do not use the astronomical rules. They depend on
visibility of Hilaal for their calculation. Quranic injunctions are not
explained clearly by the Ulema. Hilaal becomes visible only after
sunset on the first day, so their calculations for visibility do not
serve the purpose of finding true beginning of months. All of us are
responsible for the chaos.)
They start Ramadan and celebrate Eidain on 2-3 different days in the same city because of false claims.
(Quran,
Sunnah and science is the solution to end the chaos. They start Ramadan
and celebrate Eidain on 2-3 different days in the same city because
Ulema and Umera allow it.)
Testimony by "Udul Shuhud" is often not the "most perfect rule" as these writers want us to believe.
(Testimony
by Udul shuhud is only a formality in Saudi Arabia and other countries
and witnessing is not for seeing the Hilaal because true months never
begin after seeing the Hilaal.)
What happens to the crescent that "Udul Shuhud" (several reliable witnesses) testifies to have seen at many places?
(It
has been proved beyond doubt that hilaal witnessed by Udul shuhud is
based on their knowledge and not on the visible Hilaal. Hilaal was not
visible when they witnessed for it.)
Why
does it vanish from the sky for one or two days? These eye-witnesses
fail both simple observational tests: 1) "SEEN" at any place must be seen at every placewest of it the same evening, and 2) Seen by a few must be visible to everybody. Obviously, the testimonies of these 'Udul' witnesses are not reliable but FALSE.
(After
'urjoonul qadeem' moon is not seen only for a day, which is on the last
day of the month (Conjunction day). Sun and moon are in one manaazil on
that day. Next day after conjunction, Hilaal becomes visible after sun
set. That is the first day of the month. The Prophet SAW had never
ordered to begin the month after seeing the hilaal. He SAW has never
done moon sighting in his life.)
Every
year we have a repetition of the same story. S. Arabia and some other
states claim the first sightings of Ramadan and Eidain moons without
fail, and the Muslims from Australia to Hawaii have to settle their
"seen": "not seen" differences by reasoning or fist-fights. The
drama continues despite efforts to convince Saudi religious authorities
that their blind acceptance of testimony by false witnesses is the real
cause of the chaos.
(The
Prophet SAW said a believer will not be stung from the same hole twice.
We repeat the same mistake for hundreds of years! Australia is in the
west of date line and Hawaii in the east. Australia is on Friday and
Hawaii on Thursday. One day's difference between them is natural. )
Allah
(Subhnahu wa ta`ala) has set crescent sighting as the only means for
establishing dates of various Islamic occasions such as `Ids and Hajj.
He says:
"They
ask you [Muhammad] concerning the new moons. Say: They are but signs to
mark fixed periods of time for men and for Hajj (pilgrimage)".
[Al-Baqarah (2) 189]
(Not
crescent sighting, crescent observation is the means of establishing
dates for Eids and Hajj. Allah has set phases of the moon to identify
the dates "They ask you about the phases of the moon; tell them they
are dates for the people and the pilgrimage." 2:189)
In
particular, the Messenger (salla 'Llahu `alayhi wa sallam) emphasized
that crescent sighting is required in determining the beginning and the
end of the month of Ramadhan. A large number of Sabah (Radiya 'Llahu
`anhum) reported that the Prophet (salla 'Llahu `alayhi wa sallam) said:
Fast
(Muslims) when you see the crescent. If it is obscure to you, then
complete thirty days in the count of Sha`ban (or Ramadan). And break
your fast when you see the crescent. If it to obscure to you, then fast
thirty days. [Al-Bukhari and Muslim]
(Messenger
SAW never ordered to sight Hilaal as it is done today. He
said:"Ja'alallahul alillatha mawaaqeetha linnasi fasoomoo li
ru'uyathihi wa afthiroo liru'uyathihi fa in gumma alaikum fakmilul
iddatha." (Allah SWT has set phases of the moon as dates for the
people, so fast according to its view, celebrate the Eidul Fitr
according to its view and if it became dubious to you then complete the
count). 'Fa'in gumma alaikumus sharu' also has been reported. It
means "if the month is doubtful". It is not a sanction to make 30
whenever a cloud hid the crescent. Allah SWT has fixed the months of 29
and 30 on the very day of creation. We are not permitted to alter them
as we like depending on our visibility .)
The
Prophet (salla 'Llahu `alayhi wa sallam) took great care to determine
precisely the beginning of Sha`ban, because one can then count twenty
nine days and watch for the crescent of Ramadhan or complete thirty
days before starting to fast. `Aishah (Radiya 'Llahu `anha) said:
The
Messenger (salla 'Llahu `alayhi wa sallam) used to be more concerned
about [determining the beginning of] Sha`ban than about other months.
Then he used to fast at the sighting of [the crescent of] Ramadhan. If
it were obscure, he would count thirty days [of Sha`ban] and then fast.
[Authentic; narrated by Abu Dawud and Ahmad]
(We
do not correct dates of Shaban and find out true beginning of Ramadan
by watching the last phase, 'urjoonul Qadeem'. Hilaal is
never seen on 29thas people believe. Moon
sighting will not tell us whether it is 29 or 30. Prophet SAW never
searched for Hilaal at sun set as people do today. There is no hadees
whatsoever. Certainly he SAW found out Ramadan correctly by following
the Quran. So we must give up Bid'ah of moon sighting and follow Sunnah
to avoid moon fighting.)
Witnesses Needed to Establish the Sighting
The
`Ulama agree that two trustworthy Muslim witnesses are sufficient to
establish moon sighting. This is based on reports by a number of the
Sahabah (Radiya 'Llahu `anhum) that the Messenger (salla 'Llahu `alayhi
wa sallam) said:
"If
two just Muslim witnesses testify [that they saw it] then fast or break
your fast.." [Authentic; narrated by Ahmad, an-Nassa'i and ad-Daraqutni]
(Witness
is needed only when it is doubtful. The report from anywhere in the
world is applicable to all. Why do Muslims fail to correct their wrong
dates?)
Many
ulama further believe that only one trustworthy person's testimony may
be accepted as a basis for determining the beginning of the Month. The
basis for this is that Ibn `Umar (Radiya 'Llahu `anhum) said:
"People
were looking out for the crescent [of Ramadhan]. I informed the Prophet
(salla 'Llahu `alayhi wa sallam) that I saw it. So he fasted [on the
following day] and ordered people to fast". [Authentic; narrated by Abu
Dawud and others]
(People
were looking, but they did not see it. Ibn Umar RA bore witness that he
had seen it because he knew by his observations that Ramadan begins
next day. When there is no doubt witness is not required. A
knowledgeable person should bear witness before the Qadi. I bear
witness that the month of Zul hijjah 1431H begins on Sunday as per the
Manaazil fixed for the moon. No one can bear witness against the truth.)
The
Qur'an, and Sunnah, requires the actual visibility of the crescent
moon, and not mere 'knowledge' of its existence. It goes against the
established norms of 'evidence' (Shahada) as well. The Messenger (S)
pointed to the 'Imkaan' of sighting on the 29th evening.
The moon is always there. But he asked Muslims not to go by mere
'Imkaan'. They were instructed to go look for the visible new moon to
be sure. The Messenger (S) began the next month only when a crescent
was actually confirmed. In case it was not visible, he asked to count
30 days of the lunar month, as on the 30th evening
a moon is always 'seen'. Muslim judges used terms such as 'overwhelming
possibility' (Ghalabat al-Zann) and 'Near certainty' (Ghalabat
al-Yaqeen) to formulate the criteria for the beginning and ending of
Ramadan.
(Quran
and Sunnah do not insist on visibility of the crescent. The Messenger
SAW never ordered any one to see Hilaal and report it to him. The fact
that crescent becomes visible only on the first day evening rejects the
idea. Messenger SAW never in his life tried to see it. There is no
Hadees for it.)
Contrary
to the often quoted 'Araabi' Hadith (to accept every claim of a
crescent observation made by a Muslim) 'Amir-i Makka' Hadith requires
at least two witnesses from a locality. On a clear sky Imam Malik, Imam
Abu Hanifa and many other Fuqaha require a big crowd (Jam'un Azim).
Imam Jafar Sadiq required at least 50 witnesses. As mistakes and
deception increased Imam Abu Yusuf (as the Qadi of Bughdad) required at
least 50 witnesses. Later he increased the number to "a big group from
each mosque in the city." Imam Khalaf b. Ayyub required 500 in Bukhara.
Fuqaha and Qudat asked for a larger number not because they ignored the
Arabi and other Ahadith, or did not take the 'Imkaan' seriously. It was
because they followed the principle of "Ghalabat-az-Zan" (a mandate for
certainty). Obviously, on a clear sky not one or two but all those who
try must be able to see a crescent. Similarly, from Hadrat Umar (R)
onwards hundreds of Qudat all over the world rejected 'pious' Muslim
witnesses because other 'Qarain' strongly pointed against their
testimony.
(All
these scholars were well versed in the art of finding out the dates by
phases of the moon. How could they believe when someone bore witness on
a wrong day? I cannot believe even if whole world witnessed that Hilaal
is seen on the last day of the month! Ibn Abbsas, Ibn Umar, Ali ibn Abi
talib, Omar ibn al Khattab, Aysha, Asma RAA and many others had this
knowledge. Imam Jafar Sadiq R had made a formula for finding out the
first day of the month though it is not correct always. The
knowledgeable will always reject wrong Shahadas.)
Some argue that an 'Adil' Muslim's
claim of sighting is enough. They do not realize that most claims of
sighting contradict physical facts. Muslims have consistently claimed
seeing a crescent moon before the moon's birth, when the sun is
shining, hours after the moon has set, 30-45 degree above the horizon,
etc. As a matter of fact, 'credible witnesses' are our bane. Where do
we find that only for moon sighting we cannot check whether the
evidence is 'credible' or not? What to do when 'credible' evidence from
two Adil Muslims clashes? A 'credible' witness in Glasgow saw a moon at
5.45 pm on Sunday, Jan.17, 1999 one and one half hour after the moon
had set there. Two 'credible' witnesses saw a moon before or at sunset
on Jan. 17, 1999. When you have to 'decide' what to do? Should you take
the first report against all other 'Qarain' (indicators) simply because
'credible' Muslims are claiming a 'miracle' year after year? This is
where 'calculations' and observers from other places help. They tell
that the witnesses may be credible but their 'testimony' is NOT'.
(A
false shahaada must be rejected even if hundreds witnessed it. January
17, 1999 completed 30 days for Ramadan and the next month must begin on
Monday. Including Monday in Ramadan was certainly wrong. Monday was
Shawwal First, the day of Eidul Fitre of 1419H on which fasting is
Haraam in Shariah.)
The True Beginning of an Islamic Month
A
great concern for many people is that if we do not make our utmost best
to confirm the testimonies of those who claim Crescent sighting (by
astronomical evidence and other means) then we might be risking
nullifying some of our worship by fasting on wrong days.
(If
people are made to fast on a wrong day it is like following someone
blindly vide 9:31. Crescent sighting was not practiced by the Prophet
SAW. It was introduced after the khairul quroon, it is a Bid'ah. Hilaal
becomes visible only on the first day of the month after sun set and we
can never get the true beginning by moon sighting.)
The
Messenger (salla 'Llahu `alayhi wa sallam) said: Beware of [going to
the extreme of] over-exaggeration in Din. Indeed, those before you were
destroyed because of their over-exaggeration in Din". [Authentic:
narrated by An-Nasa'i and others]
(Those
who stick on to ignorance over-exaggerate. They put the blame on
Prophet SAW that he SAW has ordered them to see the Hilaal and begin
the month, which make them observe Eidain on different days. Telling
lies on the Prophet SAW renders their rituals useless.)
This point is explained by Ibn Taymiyyah (Raimahu 'Llah):
Many
people think that once the new moon (Crescent) rises in the skies, that
night would be the first of the month, regardless of whether people see
it or not. This is not correct! It should appear to people and they
should see it to start a month. That is why the Messenger (salla 'Llahu
`alayhi wa sallam) said: "[True] fasting starts on the day that you
start fasting ..." Which means: this is the day that you know it as
being the time to fast, etc. If you did not know it, then it would
carry no value for you. [Al- Fatawa, volume 5, page 203]
(The
Prophet SAW ordered to begin fasting on the first of Ramadan after
verifying it. "Fasting is on the day people fast, Eidul Fitre is on the
day people observe it and the sacrifice is on the day people perform
it." These occasions must be observed on the same day all over the
world. Just as we perform Jumu'ah on Friday, Eid ul Fitre must be
performed on Eid Day, which is only one day in a year that is first of
Shawwal.)
This
view is further clarified by this narration. Abu al- Bukhturi said: "We
went to `Umrah and saw the crescent of Ramadhan at Dthatu `Irq. It
seemed to have been two or three nights old. Later, we met Ibn `Abbas
and mentioned this to him. Ibn `Abbas (Radiya 'Llahu `anhuma) informed
us that Allah's Messenger (salla 'Llahu `alayhi wa sallam) said:
"Allah
has set crescent sighting as indication of Ramadhan. Thus Ramadhan
starts on the night that you see it. If it is obscure to you, then
complete the count". [Narrated by Muslim]
(This
Hadees means: "Allah has set the phase for observation. If it became
doubtful complete thirty." In the other hadees of Muslim, Ibn Abbas R
asked which night they saw it. When they replied such and such night he
quoted Rasoolulla's words: "Allah has set it for observation, so,
Hilaal that you saw is for the night you saw it." This does not mean
that the month begins whenever we see the crescent. It means the Hilaal
that is seen shows the date for that day. It is not for next day. We
are doing something wrong by fasting after seeing the crescent!)
Hilal (Crescent) and New Moon (conjunction)
Let
us start from some basic facts about the difference between a crescent
(Hilal) and the New Moon (Conjunction), actual sighting (Ru'yah) and a
claim, as well as local: universal time/date and international dateline:
1. A crescent (Hilal) cannot be seen before the New Moon (Conjunction) phase. (Quran: 36:39)
(Crescent
forms after conjunction, the moon sets after the sun on the day of
conjunction and so the next day must be the first day of the new month.)
2. A crescent seen in Arabia or Egypt is visible to all who are to the west of these places the same evening.
(So
it is applicable till the end of west that is the IDL. It must be
applicable to all in the east of the place also up to the end of the
east, the IDL. That is the place of sun rise. But we must understand
that beginning the month after seeing the crescent is wrong because
crescent becomes visible only on the evening of first day.)
3. A crescent is always visible in the evening of the 30th day of a lunar month. (29/30 days Hadith)
(The crescent is never seen on the last day of the month, 29th or 30th. It is visible only on the first of the month. So the idea of beginning the month after seeing is wrong.)
No
Muslim disputes that a crescent (Hilal) determines the beginning of an
Islamic month. However, some countries have changed the definition of
Hilal. For example, Saudi Arabia's Taqweem defines a crescent as the conjunction date. Egypt assumes that a crescent (Hilal) is visible if the moon sets 1-5 minutes after the sunset. Many other Muslim countries from Indonesia to Turkey officially 'assume' moon's visibility when it cannot be seen. Some Muslims follow the news from their own countries.
(No
doubt Hilaal determines the month, but not seeing it with the naked
eye. "Months begin after seeing the hilaal" is a lie repeated many
times compellling the masses to believe. Beginning the month
after seeing Hilaal will not give true beginning.)
Can we solve this chaos by changing from the 'visible' moon to the New Moon?
Except
a few contemporary Ulema like Qaradawi and Shakir and a few Muslim
experts nobody has ever suggested replacing the Qur'anic 'Visible'
crescent (Ahilla) by the invisible New Moon (Conjunction). They argue
that relying on the witnesses (Zann) creates a lot of dissension and is
the root cause of the confusion. Hence the Muslim should switch to the
Conjunction which is 'accurate' (Qata'i). They did not realise the
complications before proposing their solution. The Islamic month begins
when a crescent moon first appears after sunset. How a New Moon will
determine the Islamic day/date as it occurs at all times of day and
night? If we disregard the conjunction time and place and take only the
New Moon date still the problems do not disappear. The conjunction
occurs at a different place every month.
(We
can end the chaos by following Quran, Sunnah and science. In science,
new moon day is last day of the month. Time of conjunction is
immaterial because we are ordered to count the month in units of days.
Hilaal cannot be used for calculations because it has wide range.
Hilaal and conjunction are same. Ulema like Yusuf Qaradawi and Ahmed
Shakir who understood this suggested it long before but it has been
neglected somehow. )
Now
the news travels in seconds. Human knowledge of the globe and of the
moon's visibility has drastically changed. A confirmation of a claimed
sighting is easy to get in minutes from areas west of the initially
claimed sighting. We can find solutions in the broader context of
"VISIBILITY" guideline, if we wish. Often Fiqh positions are used to
justify blatantly wrong decisions about Ramadan, Eidain and Hajj dates.
Every group blames others for disobeying the 'Sunnah', 'a binding
decision of a Qadi or a legitimate government. Remember what happened to SheikhTantawi a
decade ago when he wrote a note saying that the authorities must reject
claims of sighting on a day of solar eclipse or a day earlier. "How
could you hold in your lap a baby that is not born yet?" he explained.
But he was asked to 'shut up' by his political masters.
(We
must give up the visibility arguments. Solar eclipse occurs when the
sun, the moon and the earth are in a line on the day of conjunction.
The moon ends the cycle and begins the next cycle. Q36:39-40. So
conjunction is last day of the month. Next day belongs to new month.)
Some Muslims believe RELIABLE MUSLIMS SAW IT...(in Middle East).
They are willing to believe every claim of moon sighting made anywhere.
Now we can accurately calculate if a crescent is visible where it is
claimed. We can easily check if the witnesses are true or they mistook
something else for a crescent. If you don't believe the calculations
then use your 'eyes'. Ask the Muslims west of them to report their
sighting. If they confirm it then well and good. If a moon is not
visible then do what Ibn Abbas (RA) did.
(Some
Muslims have choice in the matter. Ulema have to decide it. Ibn Abbas
RA who knew about it rejected the report after enquiring all details
because it was unreliable. The four Imams have not considered Kuraib's
episode as evidence to differ in dates. Some countries refrained from
fasting on first of Ramadan1431H Wednesday the 11th of
August 2010 even after getting 'khabar' from many places including
Haramain. It was certainly contrary to Quran, Sunnah and spirit of
Islam. They must produce evidence to justify their stand.)
Different Matla`s : Ikhtilaf vs. Ittihad al-Matali :
If
a crescent is sighted in one town but not at another place
Muhadditheen, on the authority of the Kuraib's Hadith (Sahih Muslim,
Tirmidhi and 3 other Sihah) are unanimous that every town must follow
their own sighting. Tirmidhi quotes consensus (Ijma') on this position.
Early Hanafi, Maliki and Hanbali Fuqaha say that all the Muslims who
come to know about it must follow the earliest sighting for Ramadan and
Eid al-Fitr. This position was for towns in close proximity from each
other (usually, for distances when one were not considered a traveller
i.e. up to 48 miles). For longer distances all were unanimous that each
town abides by its sighting. Shafi'i and later Ahnaf say that each town
must follow its sighting. Those who hold "the whole world as one
horizon" opinion argue that the Ahadith: "Sumu li-ru'yatih...", "La tasumu hatta tara-wul-Hilal..." etc. are a 'general order' for 'all Muslims' and require that once a crescent is seen anywhere in the world all Muslims must fast or celebrate Eid.
(Muhaddiseen
are not scholars in the subject. Four great Imams have given their
verdict that all towns must have same date and day. The later decision
of different dates for towns is certainly wrong and contrary to Quran,
Sunnah and science. Shafi R has not allowed separate dates.
Since the earth is a globe there must be a boundary (Mathla'a) for east
and west in the world. It must be at a zone in the ocean which is free
of habitation.
The
date line was demarcated between Russia and America through the Pacific
Ocean in 1886 AD on the longitude of 180 degree. It is the natural date
line where the day/date differs on either side. The lunar date lines,
which do not serve the purpose of a date line, are neither scientific
nor religious. The date line separates two Fridays and two Qiblas of
the Muslim Ummah. Imam Shafi R has laid down rules for it.)
A
large number of people misinterpret the following narration by Kurayb.
Kurayb reported that Umm al-Fadhl Bint Al-rith sent him on a mission to
Mu`awiyah (Radiya 'Llahu `anhu) in Damascus. He accomplished his
mission and was still in ash-Sham when Ramadhan started. He saw the new
moon on Friday evening. He then returned to al-Madinah, arriving
therein near the end of the month. He met Ibn `Abbas who asked him when
was the new moon of Ramadhan sighted in ash-Sham. Kurayb said, We saw
it on the night of Friday. Ibn Abbas inquired, Did you see it yourself?
Kurayb replied, Yes I saw it; and People did too. Based on that, they
fasted and Mu`awiyah fasted as well. Whereupon Ibn Abbas said, But we
saw it on the night of Saturday; and we shall continue to fast until we
complete thirty days or see it [the new moon of Shawwal]. Kurayb asked,
Wouldn't you accept Mu`awiyah's sighting and fasting. Ibn Abbas
answered: No! This is how Allah's Messenger commanded us. [Narrated by Muslim]
(Kuraib's
episode is totally misunderstood. Imams have not considered it as an
evidence for allowing different dates in different cities and
towns of the world. Sanctity of day/date must be upheld.)
Both Ittihad and Ikhtilaf positions are now obsolete because:
a. The
Ahadith "Sumu li ru'yatihi..." cannot be interpreted for an "instant,
global" beginning of Ramadan or Eid al-Fitr for several reasons. They
contain phrases like: "Fa in Ghumma 'alaikum... (If your horizon
is cloudy/hazy...). The horizon all over the globe will not be cloudy
exactly at sunset. These phrases by themselves mean that the Messenger
(S) meant "local Matla' of each town as the Kuraib's Hadith explains.
("Fa'in
gumma alaikumus shahru" also is reported. So, it means ' if the month
became dubious '. It is when we are unable to observe the moon
due to bad weather for a few days. It is not a sanction to
complete 30 whenever a cloud came in the way.)
b. The
earth is not a flat field, but a globe. It takes 24 hours for the moon
to be visible over most of the earth. A moon first seen at a place X
(for example, Makka] will not be visible immediately everywhere,
especially east of X (for example, from Jakarta to Taif). A town only a
few miles east of X (earliest sighting place) will see it after 24
hours.
(Visibility
is not the criterion to define the month. Phases of the moon are
responsible for it, Quran 2:189. The moon phase seen in Jakarta and
Taif on the same day is alike. On the quarter, half moon and on the
middle, full moon is seen at all places in the world. This
ingenious system set by Allah SWT to show people their dates cannot be
defective. "See the moon and fast, see the moon and celebrate Eid" has
been misunderstood and the laymen believe that month begins only after
seeing the Hilaal!)
c. If a moon is actually seen at any place then it will be seen everywhee west of it (within the parabola, on a clear sky).
(Where
is the limit of the west in the globe earth? Time on a longitude must
be same from North to South. What is this parabola that you are talking
about? Do you have any evidence for this in Quran, Hadees or science?)
Kuraib's Hadith
Kuraib's Hadith, taken in the context of the observational facts makes it clear that:
1.
In Syria Ramadan crescent was seen on Friday, but in Medina it was seen
next day on Saturday. (Medina is east of Syria, and was outside the
visibility parabola for that evening. Hence the moon could not be seen
there on Friday, the day everyone saw it in Syria)
(Syria
and Medina lie almost on the same longitude and they pray Jumu'ah on
the same day almost at the same time. The two places must have same
date/day.)
2. Ibn
Abbas (R) received the news (it was also an eyewitness account, a
decision by theQadi/ruler, etc.before the end of the month. But he (or
anybody else in Medina) did not accept it as binding on them as they
did not see it on Friday on a clear sky.
(Ibn
Abbas R rejected the news because it was unbelievable that Medina had
missed the first day of Ramadan. Medina is the place where the Prophet
SAW lived. It is impossible that they carelessly missed a day of
Ramadan at a time when Sahaba R were present. The date of Medina and
Syria cannot be different. Ibn Abbas R knew about it.)
3. On
Ramadan 29 (which was 30 Ramadan for Kuraib, and for Muslims in Syria)
Shawwal crescent WAS NOT VISIBLE in Medina on a clear sky.
(On 29th or 30th of
any month the Hilaal is not visible anywhere in the world. On 31st day
according to Kuraib (Sunday evening), the people at Medina
searched for the Hilaal. But the Hilaal was not seen in the clear sky.
That was because the Hilaal had not yet appeared. That Ramadan was a
month of 30 days. Hilaal would not be seen on the 30th if
the month is of 30 days. The people of Medina had judged the month
correctly and Kuraib's statement that Ramadan began on Friday was
wrong. That Ramadan was of 30 days from Saturday to Sunday.)
4. Ibn Abbas (R) and people in Medin insisted on: "A VISIBLE CRESCENT ON MEDINA HORIZON" because this is what the Messenger (S) ordered them to do.
(They
insisted on a visible crescent on the first of Shawwal. They searched
for it on the first of the month according to Kuraib, that is their
own 30th, and they did not see it in the
clear sky of Medina. They celebrated Eidul Ftre on Monday after
completing 30 without seeing it. This disproved his statement that
Ramadan began at Sham on Friday.)
5. The
Muslims in Medina did not celebrate Eid the next day although 30 days
of Ramadan were completed according to a confirmed sighting in Syria.
Instead they kept on fasting.
(Kuraib's
statement was certainly wrong. The first day of Ramadan for that year
was Saturday according to Ibn Abbas RA and the people of Medina. They
had scrupulously observed the Ahillah of Shaban as taught by the
Prophet SAW. Their observation proved that Ramadan had 30 days from
Saturday to Sunday and this was for all people in the world. Monday was
the Day of Eidul Fitre of that year. They cannot celebrate Eid knowing
that Sunday was the last day of Ramadan?)
6. Ibn Abbas (R) asked Kuraib to fast 31st day. (It was 30th Ramadan in Medina. (Subul as-Salaam)
(Kuraib
fasted without any ado because he had not verified the Hilaal at Sham.
If he had done, he should have objected to fast 31 days for Ramadan
since the Prophet SAW has not assigned 31 days for any month. Kuraib
himself knew that people of Sham had made a mistake. So his fasting on
Friday at Sham was not valid. It was the last day of Shaban.)
7. He
rejected Friday's sighting in Syria to be UNIVERSAL and/or BINDING on
all Muslims everywhere in the world. Non-Sighting on a clear sky in
Medina meant Ramadan continues.
(If
the view of Sham was right according to the Ahillah of the moon as
taught by the Prophet SAW, Ibn Abbas would have ordered Medina to
correct the wrong date because date must be universal. But Medina
cannot make a mistake by deviating from the moon phase which depicted
dates for the people. Fasting of Ramadan cannot be stopped before the
end of Ramadan because it would allow feasting in a day of Ramadan.)
8. He
also rejected that after completing 30 days of Ramadan a person can
celebrate Eid even if Shawwal crescent is NOT SEEN on a clear sky where
he is present.
(One
may commence fasting one day before Ramadan by mistake. He cannot stop
fasting under the pretext that he has already fasted for thirty days.
Allah (swt) has ordered to fast in the 'Ayyaaman Ma'doodath' of Ramadan
which means a period of one month from a particular day to a particular
day which cannot be altered unless one is a traveller or a patient. In
this case Ramadan was a period of 30 days from Saturday to Sunday.
Altering this period violates the Shariah. Kuraib was a traveller. But
now he is Muqueem at home and he cannot refrain from fasting in a day
of Ramadan.)
9. He
affirmed that the Muslims should begin fasting and celebrate Eid only
if a crescent is VISIBLE on a clear sky. There is no justification to
celebrate Eid if a crescent is NOT SEEN on the local horizon, even for
someone who had seen it somewhere else at the beginning of the month
and completed 30 days of fasting.
(This
interpretation is totally wrong. It is a fabrication of a lie on Ibn
Abbas RA. This is not warranted in Quran or sayings of the
Prophet SAW. It contradicts Quran and Sunnah.)
10. He rejected the pleas:
(Because it was impossible to see the Hilaal on the last day of the month)
c) The Muslim ruler saw it and all the Muslim in Syria fasted etc. as at was against a fact (non-sighting on a clear horizon
(Please
read the Hadees many times in the original Arabic. It will dawn upon
the reader that Kuraib has not verified the Hilaal while at Sham.
Muawiaya R too had not done it. The Rulers have no time for that. Even
today responsible persons or Imams do not involve in such activities.
It was not a Sunnah of the Prophet SAW. It was Annas, the people who
did it. In many places they mistake something for Hilaal and all people
together with the dignitaries believe them blindly and begin the
fasting depending on it. This is a proven fact.)
11. Ibn
Abbas (R) did this by asserting: Fa la nazalu nasumu... "We will keep
on fasting until we complete 30 days (by our sighting in Medina) or SEE
it...LA. Ha kadha amarana Rasulullah: "BECAUSE THIS IS WHAT THE
MESSENGER (S) ORDERED US TO DO.
(The
interpretation is wrong and misleading. He said, "We will keep on
fasting till we complete 30." Because he knew by observation that
it was a month of 30. But he will once again confirm by observation
whether the month ends in 29 days. This is what the messenger of Allah
SAW ordered them to do. Ibn Abbas R had known from his observation of
the Ahillah of Ramadan that it was a month of 30 days. That is why he
said:"We will keep on fasting till we complete 30 or verify it." He
knew very well that Hilaal will not be visible on the last day 29th or 30th of the month.)
Shaukani and others have argued to reject this Hadith on the following grounds:
1. Ibn Abbas (R) did not quote the actual words of the Messenger (S).
(Strange: There are several versions of the Hadith "La tasumu" as quoted and he refered to it.)
("La
thasoomoo hattha tharaawul hilala" Ibn Abbas was well aware of this.
This means fasting should begin only after confirming Hilaal, onset of
the month. One has to observe all the Hilaals properly. Not in a
foolish way as it is done now, to begin the month on seeing it without
knowing whether it is second or third. All the versions of the Hadees
point to the proper observation of the Hilaals. Looking for the
invisible Hilaal in order to begin after seeing it is a foolish act. Calculating the day of visibility and looking for the hilaal on that day, as it done by moon-sighting.com is a bid'ah , which should be avoided.)
2. He required a testimony of at least two witnesses.
Strange: The question was not of the number of witnesses. It was moon's "Visibility".)
(Ibn
Abbas R was a scholar under Rasoolullah SAW. He knew very well that
Hilaal, the first waxing crescent, will not be seen on the last day of
the month. Kuraib's statement was unacceptable to him and he rejected
it.)
3. It
was his Ijtihad, and his Ijtihad is not binding.(Strange: Why did he
use the words: "Amarana..." The Messenger (S) ORDERED US..?
(It
was not his ijthihad. A doubtful report cannot be accepted in the
absence of two witnesses. "Ha kaza amarana Rasoolullahi" means that the
Messenger SAW has ordered to watch the moon carefully and fix the
months. They have done that properly.)
4. Kuraib was not a reliable witness.
Strange: Ibn Abbas (R) did not say anything about Kuraib being unreliable.
(Kuraib
was a reliable person to Ibn Abbas. But there was something wrong in
his statement which Ibn Abbas could not agree with. He was well versed
in observing the Manaazil/Ahillah and finding out the dates. He knew
that Hilaal would not be seen on 28th , 29th, and 30th of the month. They were right in beginning Ramadan on Saturday.)
5. Ibn Abbas (R) believed in Ikhtilaf al-Matali.
Strange: He said nothing about it. He could say: "Li kulli ahli baladin ru'yatuhum", etc.
(It
is wrong to say that Ibn Abbas R believed in Ikhthilaf al Matali. Ibn
Abbass R would not say anything contradicting Quran and Sunnah. He knew
very well that Medina and Sham must have same day/date. Someone without
knowledge has added "Li kulli ahli baladin ru'uyathahum")
6. Kuraib's testimony was only NEWS, and not a Shahadah (eyewitness account).
Strange:If
Ibn Abbas (R) took it as news only, then why did he continue asking
questions? Obviously, none of these arguments is valid to disregard a
Sahih Hadith collectively reported in five Sihah. The physical facts of
a moon's visibility confirm every aspect of this Hadith.
(Ibn
Abbas R wanted a witnessing. Kuraib's statement Ramadan began on Friday
was not a shahaadah. According to observation of the people of Medina
and Ibn Abbas R Friday was the 29th of Shaban. We must study the matter properly. The fact that Hilaal could not be seen on the 28th, 29th, and 30thmakes the report unreliable.)
After discussing this narration, Shayk ul-Islam Ibn Taymiyyah (Raimahu 'Llah) concluded:
To
summarize: a person who learns about the sighting of the moon in good
time to be able to utilize it for fasting, for ending his fast, or for
sacrifice, he must definitely do so. The texts [of Islam] and the
reports about the Salaf point to this. To limit this to a certain
distance or country would contradict both the reason and the Shar`
(Islamic law). [Al-Fatawa, volume 5, page 111]
(We
must follow this statement of Ibn Thaymiyyah and learn how to observe
the Ahillah and find out the dates correctly by it without entering
into dangerous arguments and decisions, which allow difference of dates
in the cities jeopardizing the unity of the Muslim Ummah.)
Imam
Ash-Shawkani (Rahimahu 'Llah) cited this narration by Kurayb and
mentioned the different conclusions that the `ulama have reached based
on it. He then commented as follows:
You
should know that the acceptable evidence is in what Ibn Abbas (Radiya
'Llahu `anhu) reported explicitly from the Messenger (salla 'Llahu
`alayhi wa sallam). It is not in his ijtihad which people tried to
interpret, and to which he pointed by saying, This is how Allah's
Messenger commanded us. His direct report from the Prophet (salla
'Llahu `alayhi wa sallam) is what Al-Bukhari, Muslim, and others
narrated as, 'Do not fast until you see the crescent, and do not end
your fast until you see it'. This does not apply to any particular
location, but is a general address to all Muslims. Thus it is obviously
evidence that a sighting in one location is binding to people in other
locations. This is so because when [Muslim] people in a particular
location see it, this means that all Muslims have seen it. Thus what
applies to them [those who saw it] would apply to others [in other
locations] Despite that ash-Sham was not far enough from al-Madinah to
warrant different matlas (moon rising positions), Ibn Abbas refused to
follow the sighting of its people. This tells that his behavior was
based on his ijtihad, and is not, therefore, an acceptable evidence [in
this case]". [Nayl ul- Awtar, volume 4, page 268]
(The
meaning of 'Hattha tharaawul hilaala' is 'without observing the hilaal,
but not seeing it'. It is crystal clear from the Hadees that Ibn
Abbas did not accept Kurab's statement because it was incredible that
Hilaal would be seen on the 28th. There is no ijthihad in this. All know that Hilaal would not be seen on the 28th and Kuraib's statement was incredible.)
Siddiq Hassaan, one of the greatest ulam of the Indian Sub- continent ever (Raimahu 'Llah), said:
If
the crescent is seen by people in one location, people in other
locations must abide by their sighting. This is based on the hadiths
that declare the beginning and the end of fasting at the sighting of
the crescent. These hadiths address the whole Muslim Ummah: when one
Muslim sees the crescent anywhere, his sighting would be a sighting for
all Muslims. It would not be correct to challenge this with the hadith
of Kurayb (in sahih Muslim), because Ibn `Abbas did not declare in it
that the Prophet (salla 'Llahu `alayhi wa sallam) commanded them not to
follow sightings of other locations [ar-Rawdhat un-Nadiyyah, volume 1,
page 224]
(This
statement is correct. All people must follow a single date in the world
because a date stands for a day and days are common for all.)
In this regard also, Muhammad Nasir ud-Din al-Albani, one of the top hadith specialists, said:
Matla`s are relative. They
have no definite boundaries which people can distinguish and to which
they can refer. Most `ulama give no weight to differences in matlas.
This is based on the general meaning of the authentic hadith:Fast upon
seeing it; and break your fast upon seeing it. This is the truth, and
none else can be accepted. One may not dispute this with the hadith of
Ibn Abbas ... It may be even better to say that the hadith of Ibn Abbas
concerns those who follow their locality's sighting and later during
Ramadan learn that the crescent was sighted elsewhere one day earlier.
In such case, they would continue to fast with their countrymen until
they complete thirty days or see their own crescent. This removes the
confusion and leaves the above hadith applicable in general to all
those who receive the news of seeing the crescent from any location. It
is well known that this matter is very easy to accomplish nowadays
[Tamam ul- Minnah, page 398]
('Soomoo
li ru'uyathihi' does not mean fasting should begin upon seeing it. It
means fasting should begin on the first of Ramadan according to its
view. When we receive information from another place after some days
and we know that we have missed one or two days of Ramadan, we must
correct our date. We must judge the Hilaal on that basis, not according
to our wrong estimation as it is done today. We must celebrate the Eid
with others on the same day and compensate for the lost fast after the
Eid. This is the law of the Shariah. Fasting on the Day of Eid is
Haraam. When we know the correct date by the phases of the moon we
should not go with the majority. We must warn them and admonish them to
observe Eid on the right day instead of celebrating Eid on the wrong
day with them. Ibn Abbas R judged by the manaazil and rejected Kuraib's
erratic statement.)
The religious basis for calculation
The
religious basis for calculation is that all Muslims agree that the most
important and the authoritative source and criteria for determining the
Islamic dates is to be found in the Qur'an and Sunna, as elaborated and
defined in the Shari'ah. No methodology for moon-sighting or decisions
about the beginnings of Islamic months can be implemented without
consulting the religious sources.
A number of verses from the Qur'an speak to this issue:
From Surah Baqarah: ".....
They ask thee (O Muhummed) about the crescent moons. Say: They are
signs to mark fixed periods of time for mankind and for the
pilgrimage....." (2:189)
(The translation given is not appropriate and the meaning is obscure. Correct meaning has already been given above.)
From Surah Yunus: ".....
It is He who made the sun a radiance and the moon a light and
determined their stations that you might know the number of years and
reckoning of time ....." (10:5)
("….
And He determined Manazil for the moon so that you may know the count
of moon ages and the calculations." would be more appropriate and
meaningful.)
From Surah Ya-Sin: "....
Neither the sun may reach the moon -- nor night will precede the
day.... each in special orbit is swimming around according to it's law
...." (36:39)
(The
translation does not explain the idea contained in the verse. To make
it clear it should be rendered as "… It is not for the sun to overtake
the moon, nor is the night the forerunner of the day". It means the
moon overtakes the sun and night follows the day. Day and night
alternate every day (24 hours) and the moon overtaking the sun takes
place once in every lunar month (29 or 30 solar days) on the day of
conjunction, the last day of the month.)
From Surah Rahman: ".... The sun and moon follow courses exactly computed ..." (55:5)
(Then why the astronomical calculations should not be used for defining the exact lunar dates and months?)
Furthermore,
the following hadith is the basis for determining the beginning of
Ramadan: According to Abu Hurayra, the Prophet (pbuh said: "Fast to its
sighting (the Hilal) and break your fast to its sighting ..... and if
it is obscured to you by clouds, then count the month of Sha'ban to
thirty days." (Bukhari and Muslim)
(The
translation is vague and ambiguous. It should be rendered as "Fast
according to its view and celebrate Eidul Fitre according to its view.
And if the month is dubious then count the month as 30 days.)
The
Qur'anic passages indicate to us, the creations of Allah (swt), that he
has established for our benefit a universe full of signs and tools.
Among these is the cosmic clock, whose components include the sun and
the moon, which we are instructed to use to reckon time and mark the
months and seasons. What is also indicated is that the paths of the sun
and moon are precisely determined, and follow courses exactly computed,
according to the Divine Law.
(Sun
is the clock that shows times of the day and the moon is the calendar
that shows dates of the months. Sun's angle with the horizon is
measured for time. Time is different everywhere on earth because earth
is a sphere. Date is the angular distance (elongation) of sun and moon.
The dates can be checked at quarters by naked eye. The horizons have no
role in it. We can count 28 phases in a month of 29 and 29 phases in a
month of 30. Moon is not visible to earth only for one day, the last
day of the month. We can distinguish the months of 29 and 30 easily by
observing the crescents. Islam is straightforward, simple and easy to
practice. Allah SWT has not made difficulties for us in the
matters of religion.)
"Wahdat al-Matali" is
a "Fiqhi" position that is invalid for our earth --a "globe", not a
flat field. Similarly, determining Ramadan and Eidain on the basis of
"Khabar" (news) from another country clashes with the Qur'an and the
Sunnah. Ibn Abbas (RA) rejected the "Khabar" (news) and "Shahaadah"
(eyewitness account) because a crescent was not seen on a clear Medina
horizon saying: "This is what the Messenger (S) had ordered us." Their
claim of "Ijma" on discarding "Hisab" shows their lack of knowledge.
(Wahdath
al Mathali is valid on earth. Determining Ramadan and Eidain basing on
'Khabar' does not clash with the Quran and Sunnah. The Prophet SAW
accepted 'Khabar' without seeing the distance and direction. Ibn Abbas
R rejected Kuraib's 'khabar' because it was unbelievable to them. The
Messenger SAW had ordered them to fast according to the view of the
Hilaals and they had done it correctly. They were sure that they had
not missed a day of Ramadan. The Uelema discard the 'Hisab' because the
calculations of our astronomers do not match the observations.)
Tabi'in and Fuqaha on calculations
The
Sunnah and Fiqh positions related only to local sightings as Imam
Muslim, Imam Tirmidhi and many Muhadditheen clearly stated: For each
town it's own visibility. They claim that there is a consensus of the
'knowledgeable on this position ("Li Kulli Baladin Ru'yatuhum...wa
Alaihi Ijma'-u Ahlal Ilm").
(It
contradicts the Quran, Sunnah, science and views of four Imams. "Every
town has its own independent view" must have been added by someone who
edited the works of Muslim and Thirmidi without understanding the
subject. It shatters the basis of unity. Moon sighting itself is a
wrong method. The Hilaal becomes visible only on the first day after
sunset. How can the month begin on the first if one began after seeing
it?)
The
Muslims faced no serious problems initially as means of communications
did not exist to send the sighting reports quickly just 15-20 miles
away (see Fa Qadima A'rabiyaan Hadith). Later when a few Fuqaha
interpreted "Sumu…" as a general command extending to all Muslims then
questions were raised as to what distances between two places will be
counted for the sighting to be valid? Some argue against using any
computation for determining the Islamic dates. The fallacy of their
argument is evident.
(During
the time of Imamul Haramain the Mathla was calculated by dividing the
circumference of the earth. The result was numerous 'mathalia' and they
dropped the matter as absurd. Now again people have begun to talk about
Matla's being different. They must study the subject thoroughly before
entering into baseless arguments.)
1. The Quran (6:96, 55:5, etc.) confirms that the moon's movement is by "Hisaab".
The computation for the New Moon was known for 3,000+ years.
(The
author is misinformed. Computation of new moon day is very critical.
They could calculate it approximately 3000 years ago. Sometimes an
eclipse would not occur on the predicted day according to their
calculation. Scientific observation and calculation began only after
Galileo.)
But
for a CRESCENT moon "Hisaab" remained elusive till about 1980 when
computers could plot the extent of the VISIBLE moon's parabola, and
observations consistently confirmed it months after months since1981.
(The
author is misinformed. Visibility of the Hilaal is not the criterion.
Indefinite visibility cannot give accurate and definite lunar dates.
The lunar date line theory gives the so called parabola and different
dates for different regions. It is unscientific, un-Islamic and
impractical. Scientific calculations should be used to find out the
exact lunar dates and months.)
2. The Messenger (S) could never forbid what the Quran confirms (6:96, 55:5, etc.)
(The Messenger SAW prohibited wrong methods of calculating the lunar months based on visibility of the crescent.)
3. Calculations tell exactly which 'Manzil' the moon is in at any given second.
(Therefore
the Manaazil of the moon, not the visibility of the crescent should be
used for defining lunar dates. The lunar dates can be calculated
exactly by the astronomical principles and checked/verified by
naked eye observation of the moon's position in the sky.)
4. It is in conformity with the Sunnah of "Uhsu Hilaal Sha'ban li-Ramadan..
(Now
a days, dates of Shaban is not corrected according to the Sunnah. This
year (1431H) a mistake in the dates of Shaban made people observe Eid
ul Fitre on the wrong day! They fasted on Eid Day!)
5. It is what the Messenger (S) meant when he said: … Faqdiru lah.
(The
Messenger SAW meant correct astronomical calculation which will
eliminate mistakes and chaos. It determines exact dates for fasting, or
holding the festivals of Eidain just as the exact days of the eclipses
are foretold many years in advance.)
6. Ummiya
Hadith describes the situation in Medina then, and it cannot be taken
to be a general command against 'writing and computation'. (Some
interpret it as a permanent command but restricts it to the use of
'Hisaab' for the moon only without any valid reason for this
'ikhtisaas'.
(Literacy
was rare in the days of the Prophet SAW. Those who knew reading
and writing could be counted on the fingers. Not only Arabia but the
whole world was in that condition. The
Prophet SAW himself took the initiative for eradicating ignorance. He
SAW ordered the captives of Badre to teach reading and writing to
certain number of people in ransom for their release.)
7. Tabi'in,
Muhadditheen, and Fuqaha like Imam Abu Hanifa , and Shafi'i allowed
calculation in an era when they were not accurate. From Subki to
Qaradawi many Ulema insist on Hisab to stop the present chaos created
by 'witnesses'. The "Hisaab" is accurate to a fraction of a second.
The calculations for the 'New Moon' phases were known for thousands of years.
(The
author is misinformed. The accurate calculations for predicting a new
moon or an eclipse was only a recent invention. The scientific study
began only after Galileo. Muslim astronomers now do not go by
astronomical laws. Every one of them use his own method and it confuses
the Ummah.)
But precise calculations for a crescent moon were unknown. By
the ninth century the Muslim also learned how to calculate the New Moon
phase. But for the next thousand years they were unable to find exactly
when a crescent will always be visible. Almost all of them from
Al-Biruni onwards wrote something on the topic of moonsighting. None of
them was exact. For exact calculations they lacked the information
about all the factors affecting the moon's visibility from the surface
of the earth. That is the reason the Fuqaha and Qudat continued to rely
on witnesses instead of 'Munajjimeen', despite the fact that in many
instances the witnesses were 'false' or mistaken.
(Calculations for seeing a crescent must be given up because it is not the criterion that defines the start of a lunar month. The
great scholar of hadith, Sheikh Ahmad Shakir, may Allah have mercy on
him, said: Furthermore, since with the elimination of the justification
for observation, it is now essential 'wajib' that recourse be had only
to astronomical calculations of the Ahillah, it follows that recourse
must be had to the calculation of the birth of the new moon, and that
we must disregard the notion of using calculations to determine the
times when the sighting of the crescent is a possibility and when it is
not. Thus, the beginning of the true lunar month is when the crescent
disappears with the setting of the sun, even if the difference between
the two events be a matter of only a second.')
Did
the Messenger (S) really order the Muslims to remain "UMMI"
(unlettered), and not use "Hisab" and "writing" till eternity? If not,
then why should only moon's calculations be 'forbidden'? The Fuqaha who
opposed calculations did it for obvious reason: the calculations in the
last 14 hundred years were not very precise. The situation has
drastically changed in the last two decades. Hundreds of observers from
all over the world have confirmed the 'accuracy of the calculated
Islamic dates' since 1980. It is not true that the Muslim Ummah was
unanimous in rejecting the calculations to determine the beginning of
an Islamic month. Prominent Tabi'in like Matraf b. Abdullah,
Muhadditheen like Ibn Qutaiba, Fuqaha like Imam Shafi'i, Ibn Suraij,
Ibn Daqiq al-Eid, Daudi and others have permitted the use of
calculations for determining the Ramadan and Eidain dates despite the
fact that the calculations were not very accurate in their age. Imam
Abu Hanifa is quoted in Qaniyah as saying: There is no harm in
depending on the words of the astronomers (astrologers) (for
determining the month). Ibn Muqatil went a step further. He says that:
There is nothing wrong in depending on the words of the astronomers,
(astrologers) and asking them about the dates if a group of them agrees
on the same. A crescent's calculations are no longer "ignorant lying
astrologers" estimations. During the last 15 years their accuracy is
established by consistent observations. Muslim and non-Muslim both
experts calculated that the Ramadan and Eidain crescents will be
visible on such and such days in N. America and only on a day later in
Asia, Africa etc. Those who carefully checked the sighting (including
in S. Arabia, Egypt, etc.) confirmed that the Hilal was visible as the
experts calculated, and not as the witnesses claimed from some Midde
East places.
(The
author does not understand the difference between astrology and
astronomy. Astrology is forbidden and Astronomy is allowed and must be
studied. Quran says that the Manaazil of the moon determine the dates.
If the astronomers used astronomical rules and predicted the correct
lunar dates, and taught the people how to check them with moon, the
Ummah would not be in chaos and quarrel.
Groups
of people in different parts of the world should give up moon sighting
and observe the moon every month based on the principles of Quran. We
must teach them the right method of observation of the phases of the
moon.)
They
will be amazed to see how the calculations have confirmed what the
Quran said 1400+ years ago: "The sun and the moon rotate on an exactly
computed course (55:5)", and what the Messenger (S) told us: "The month
is 29 or 30 days". If we continue insisting that '1 or 2 witness(es) are enough' despite obvious contradictions in their testimony or 30 days from 27th Rajab (for Ramadan) or from 28th Sha'ban (for Eid al-Fitr) then the present chaos will continue for ever.
(Allah
SWT has fixed the months of 29 and 30 on the very day of creation. So
we are not permitted to change them as we like. For finding out the
true lunar months we must use the astronomical calculations, based on
the conjunction. Only then we can find a solution to the present chaos.)
Those
who disregard the use of scientific means of calculations in view of
that particular saying of the Prophet (peace be upon him) and insist on
sighting the moon with their eyes, in fact, adopt a position which is
contrary to the letter and the spirit of the saying. Strictly speaking,
the saying of the Prophet (peace be upon him) as is evident from its
wording, is applicable to a people who lack the means to determine the
visibility of the crescent. It cannot be interpreted to mean that the
physical sighting is the condition pre-requisite to fast. The
visibility of the crescent may be established by any means, be it the
eyes or be it the science of astronomy. For example, if the moon is
visible in area X, which is on the top of a mountain, people in the
valley east of the mountain will be required to fast because the
science of astronomy establishes the theoretical possibility of
visibility of crescent here, although its sighting may be impossible.
The, he first conclusion of this discussion can be put forward as
follows: "The condition of beginning of the Islamic month (say Ramadan
or Shiwal etc) and its end is the visibility of crescent rather than
its actual sighting."
(Beginning the month after seeing the Hilaal is an impractical method. Now we are in Shawwal 1431 H. The 14th of Shawwal, 1431H is Wednesday September 22nd, 2010AD. This Shawwal has only 29 days according to the Manaazil appointed for the moon. But calendars in the world showing 13th of
Shawwal for Wednesday 22-9-2010 are wrong. Friday is the First day of
Zul Quaida. We can verify this by observing the Urjoonul Qadeem, the
last visible crescent of Shawwal. Please watch the moon from the 26th of
Shawwal onwards after Fajr prayer. A fairly big crescent will be seen
on the eastern horizon. By Tuesday morning it would have reduced in
size and would rise around two hours before the sun. Wednesday morning
it will rise around Fajre and will be very thin and it will be
difficult to see. It will not be visible after the sun rise. This is
the Urjoonul Qadeem, the last visible phase of the moon that Allah has
appointed for us to see and estimate the end of the month. By seeing it
you will be sure that it will not be seen on Thursday morning 29thwhich is the last day of the month. The next day, Friday must be the first day of Zul Quaida.)
This is made clearer by Allama As-Subki (Died 756H) to
whom two trustworthy individuals despite the mathematical calculations
show impossibility of visibility of crescent gave their testimony that
they sighted the crescent. Subki rejected their testimony for its being
contrary to s ientific evidence. (Fatawa Al-As-Subki Vol 1 P 219
published 1356 Cairo Maktaba Al-Quds). As-Subki argued that calculation
might determine the precise visibility (as compared to birth of moon -
conjunction) of crescent. He said that calculation means the presence
of a crescent and its visibility, akin to the case of determining the
prayer times on a cloudy day. If however, visibility is taken as a
criterion, this inconvenience does not happen. Further, the reliance on
calculation does not cancel the use of actual sighting remains a last
resort. So we can conclude that: "We must make use of all available
knowledge about the new moon and crescent visibility. If science
provides a precise and certain determination of visibility, such
information must be utilized. Sighting must be done in all other cases."
(If
Subuki has said: "the visibility of the crescent is the criterion to
define the beginning of the month" he has quoted someone without
understanding the subject. Subuki is certainly not an astronomer. He
does not know the science of calculating lunar dates mentioned in the
Quran. He is only a layman in the subject and his verdict should not be
relied upon. It is un- believable that Subuki would have made such a
wrong statement. Crescent visibility cannot define the lunar months
because the crescent becomes visible only on the evening of the first
day of the month and if the month begins after seeing the crescent the
first day of the month will be missed.)
Summary
The above discussion may be summarized in the following points:
The
beginning of an Islamic month may be determined (for purposes of
fasting, Hajj, and other Islamic occasions) only through naked-eye
sighting of the new crescents.
(The
right method of naked eye observation would match with calculations.
Beginning the month after seeing the Hilaal will not give true lunar
dates and months. It is not the correct way of Quran and Sunnah. It is
a bid'ah invented later. The statement made by the author contradicts
Quran which says that the phases of the moon define the dates. 2:189)
Astronomical
evidence may be used to establish Crescent sighting or to verify or
revoke the sighting of trustworthy Muslims. If Astronomical confirms
that moon is not in horizon or moon has set before sunset all sighting
news must be rejected
(This
is a wrong method and leads to confusion and chaos. One's horizon is a
very small area and it should not be limited to it. Wrong methods of
observation should be given up and the method of Quran must be
practiced.)
If
horizon is cloudy, but Astronomical confirms that moon is available in
horizon any news from any Muslim country for the visibility of Crescent
should be accepted. Ulema must announce the beginning ht the Islamic
month once they are sure that Crescent has been seen.
(Clouds
do not control the months. The months are controlled by the phases of
the moon according to the book of Allah. The concerned authorities must
study the subject; Astronomy can predict exact lunar dates many years
in advance. This has been proved by observation of many solar and lunar
eclipses.)
We
ask Allah to show us the truth, and to enable us to follow the Sunnah
always. And let our final call be: Al-hamdu li 'Llahi rabbil 'alamin.
(Allah guides those who are just and continue in their righteous acts.)
