LAMP POST PRODUCTIONS. Seeing the Moon. By Abdullah bin Hamid Ali * * * Followed by Comments from Dr. Khalid Blankinship

Transcription

1 Seeing the Moon ByAbdullahbinHamidAli *** FollowedbyCommentsfromDr.KhalidBlankinship Recently ISNA and the Fiqh Council of North America announced their decision to follow a precalculatedislamiccalendarforthenext5years.andtheoutcryofthemuslimswhoargueforupholding thesunnahisnowbeingheard.thetraditionofthemuslimssincethetimeoftheprophet hasbeento relyonlyonactualsightingsofthemoontodeterminethestartandendoftheislamicmonthsorbywaiting untilthepreviousmonthhascompleted30days,notonapurelyscientific,mathematical,orastronomical calculation. The scholars for centuries have approved of the use of mathematical and astronomical calculations in determiningthetimesforthedailyprayersandfordeterminingthedirectionoftheqiblafromthevarious regions oftheworld.and whynot whenallahhassaidin Hisholybook, TheSun runsitscoursefora perioddeterminedforit [36:38]? On the other hand, using calculations to determine the beginning and end of the Islamic months is somethingneverapprovedofbytheoverwhelmingmajorityofscholarseventhoughtheyalsoacceptedthat likethesun themoonalsorunsacourseforadeterminedperiod.allahsaysinhisholybook, The moon,wehavemeasuredforitmansions[totraverse]tillitreturnsliketheold[andwithered]lowerpart ofadatestalk.itisnotpermittedtothesuntocatchuptothemoon,norcanthenightoutstriptheday. Each[just] swims along in[its own] orbit[according to law] [36: 39-40]. Similarly, Allah has said, We havemadethenightandthedaytwo[ofour]signs.thesignofthenightwehaveobscured,whilethesign ofthedaywehavemadetoenlighten[you],thatyoumayseekbountyfromyourlord,andthatyoumay knowthenumberandcountoftheyears. [17:12]? Hence,theProphet saidaboutthematteroframadan,

2 Donotstartfastinguntilyouseethecrescentanddonotstopfastinguntilyouseeit.Butif it is concealed from you[by clouds], then complete the period as 30 days. And in one narration,hesaid, Butifitisconcealedfromyou,thenassumeitwillreachitsmaximum term. (faqdarulahu) 1 Forsomethereisacontradictionbetweenfollowingtheactualsightingofthemoon,andacknowledging thatlikethesunitfollowsafixedcourse.thisapparentcontradictionisreconciledbyfirstacknowledging thatacountorcalculationisrequiredinordertoknowwhenthefirsttimethemoonwouldbevisibletothe eye. Asmentionedabove,thescholarsapprovedofcalculationsforthetimesofthedailyprayers. 2 Butthesame didnothappenwithregardtocalculationsforthestartandendoframadan.rather,manyscholarshave reportedascholarlyconsensus(ijma )thattheonlymethodthatmuslimsareboundtofollowwithregard tothestartandendoframadanistheactualsighting,sincetheprophet explicitlystated, Donotstartfastinguntilyouseethelunarcrescent(hilal)anddonotstopfastinguntilyou seeit HealsoforbadeanyonefromanticipatingthatRamadanwillbeginbyfastingoneortwodaysbeforethe monthisexpectedtobegininapursuittocatchthefirstdayoframadanwhilefasting.hesaid, Do not precede Ramadan by fasting one or two days unless it is a man who was already fasting[aregularfast].then,lethimfastit. 3 Forthisreason,itcanbesaidthattheadoptionofapresetorpre-calculatedcalendarwouldbeindirect violationoftheprophet sprohibitionagainstfastingoneortwodayspriortoramadaninanattemptto catchitbeforeseeingthemoon.inthisregardibndaqiqal- Idsays, 1 SahihMuslim,hadith#1040.InonenarrationfoundinImamMuslim ssahih,itreads, thenmeasureitinthirty [days] (faqdarulahuthalathina).thisadditionwouldactuallysolvethematteraboutwhatisactuallyintendedbythe statement, faqdaru lahu, which some have translated to mean, then calculate it i.e. via astronomical calculation. 2 ImamAl-Nawawisaid, Non-reliance upon the calculation of the astronomers occurs because it is[equivalent] to a guess (huds)andanappraisement(takhmin).butallthatisgivenconsiderationfromitistheextentbywhich theqiblaandthetime[forprayer]isknown. SharhAl-Zurqani alamuwattaal-imammalik:2/207 3 Muslim,#1082

3 TheviewthatItakeisthatthe[astronomical]calculation(hisab)isnotpermissibletorely upon regarding the fast due to the dissimilarity between the moon and the sun as the astronomers view it, since the month determined by the astronomical calculation would precede the month determined by the sighting by one or two days. Surely this is the introductionofacause[forworship](sabab)thatallah didnotlegislate. 4 TheProphet sinstruction OurbelovedProphet inadvisinganddirectinghisnationbeforehediedsaid, Donotstartfastinguntilyouseeit[thecrescent]anddonotstopfastinguntilyousee.And ifit(thecrescent)isconcealedfromyou[byclouds],thenassumeitwillreachitsmaximum term. Andinonenarrationhesaid, Andifitisconcealedfromyou[byclouds],thencompletetheperiodas30[days]. Based upon the many narrations of this hadith, it is conveyed from a very early era that unanimous scholarly consensus (ijma ) mandates that the only legitimate way for beginning the holy month of Ramadanandendingitisbyactuallyseeingthemoonwiththeeyeorthecompletionof30daysoftheprior month. IbnRushdsays, VerilythescholarshaveunanimouslyagreedthattheArabicmonthis29[days]and[at times] it is 30 [days], and [they have also unanimously agreed] that consideration in determining[the start and end] of the month of Ramadan is only given to the[actual] sighting(ru ya)duetohissaying: Startfastinguponseeingit,andstopfastinguponseeing it. What is meant by sighting is the first appearance of the moon after the sun s decline fromitszenith(zawal). 5 4 Ihkamal-AhkamSharh UmdatAl-Ahkam,2/206 5 Bidayatal-Mujtahid,1/423

4 ThissameconsensushasbeenrelatedbymanyofthemostdistinguishedIslamicauthorities,likeImamAl- Jassas 6,ImamAl-Baji,IbnAl-Mundhir 7,andmanyothers. ImamAl-Baghawirelates, AndithasbeenrelatedfromNafi.Hesaid: WheneverSha banwas29[days],ibn Umar wouldlieinwaitforit(thecrescent).ifitwasseen,thenthat[wouldbeasigntohimthat Ramadan has begun]. And if it was not seen and no clouds or dust blocked his view, he d wakeup[thenextmorning]withoutfasting.butifcloudsordustblockedhisview,he dwake up[thenextmorning]fasting. He(Nafi )said: ButIbn Umarwouldendthefastwiththe people.andhewouldnotadheretothiscalculation(hisab). (Al-Baghawisaid)Hemeant thathewoulddothisduringsha banoutofcautionforthefast,butthathedidnotadhereto this calculation during the month of Ramadan. And he only would end the fast with the people[whentheysightedthenewcrescentorcompleted30days]. 8 One might say, here, Ibn Umar clearly uses an astronomical calculation to determine the beginning of Ramadan.Sohowcouldsomeoneclaimthatitisforbiddentorelyonpresetlunarcalculations? In response to this question, I d say[1] that Ibn Umar s action was not based on a preset mathematical calculation or calendar. Rather, it was merely based on his interpretation of the Prophet s statement, assumeitwillreachitsmaximumterm, asmeaning, estimateit, or assumeitispresentabove theclouds,since29dayshavealreadypassedfromsha ban. 9 [2]ImamAhmadsharesthisinterpretation 6 AhkamAl-Qur an:1/279.hesaid, TheMuslimshaveagreeduponthemeaningoftheverseandthereportinconsideringthesightingof thehilalinmakingitanobligationtofastramadan Andsincethis(i.e.fasting)isanactofworship thatobligeseveryone[toperform],itisnotpossiblefortherulinginitsregardtobeconnectedtowhat onlyaspecialgroupofpeopleknowofwhomholdviewsthatoneperhapswouldnotfindcomfortin. 7 SeeSharhAl-Zurqani alamuwattaal-imammalik:2/ forthereferencetothestatementsofimamal-baji andibnmundhir. 8 SharhAl-Sunnah,6/233 9 Al-Zarqanisays,

5 ofibn Umar.ThesecondthingthatI llsayisthatibn Umarwasclearlylookingforthemoon,notmerely assumingthatthemoonwouldbeseenbasedonapre-calculatedcalendar.[3]hisactionsalsoindicatethat he either didn t hear the Prophet s prohibition against fasting one or two days before Ramadan or he understoodthathisprohibitionwasnotastrictdiscouragement(kirahatanzihiyya).ifhedidn thearthe hadith,thenhisactionshavenoproofinthem.butifhedid whichislikelythecase thenallthiswould meanisthatheandotherslikehim 10 consideredthisprohibitiontonon-binding.soitwaspermissiblefor themtofastinanticipationoframadaniftheydidnotsightthemoonfollowingthe29 th dayofsha ban. But the same was not permissible at the end of Ramadan. From this we can deduce the following, if his actionswereproofforthevalidityofutilizingapre-calculatedcalendar,thenitwouldonlyberestrictedto doingsoforsha ban,ifatall. 11 ButforendingRamadan,thatistotallyoutofthequestionsincehisactions showthathedidasthepeopledid. 12 And a faction have said that its meaning is Restrict it(the month to 29 days) and assume[the presence of] it(the crescent)[from] under the clouds. And Ahmad and others who deem it to be permissibletofastonthecloudynightonbehalfoframadantookthisview. SharhAl-Zurqani alamuwattaimammalik:2/ ImamAl-Baghawistates, And AishaandAsma thedaughtersofabubakrusedtofastthedayofdoubt(30 th ofshab an whenthehilalwasn tsightedonthe29 th ).And Aishausedtosay: FormetofastadayfromSha banis morebelovedtomethannottofastadayfromramadan. Ibn Umarusedtoconsiderfastingittobe adayoframadan[inspiteoftheuncertainty]whenevertherewerecloudsordustinthesky.butifit wasaclearsky,hewouldnot[fastit].andahmadibnhanbaltookthisview. (SharhAl-Sunnah:6/242) 11 RealisticallythereisnoproofinwhatIbn Umardidtosupporttheideaoffollowingapre-calculatedcalendar,since heonlydidwhathedidduetothefactthatcloudshinderedhimfromseeingthemoonfrombehind theclouds.theastronomicalcalculationwouldnottakecloudinessintoconsideration.sotheywouldnotbefollowing thepositionofibn Umar. 12 ThispointhereisimportantbecauseifIbn Umarhadbeenusinganastronomicalcalculationandhiscalculationled himtoconcludethatthefastwasendingbeforeorafterthepeopledid,hewouldhavecontinuedfastingorabruptly stoppedhisfastpriortowhentheystopped,especiallyiftheyhadn tseenthemoon.butthefactthathestoppedwith thepeopleistheclearestsignthathisdecisiontobeginthefastinspiteofnotseeingthehilalontheeveofthe30 th of Sha ban was not because he was following some astronomical calculation. Rather, his calculation was no more than himcountingthedays.andsincetheprophet saidthatthemonthcouldbeeither29or30daysthatprovidedhim enoughuncertaintyornearcertaintythathemightbecorrectforpursuingthisapproach.anotherimportantthingto pointoutisthatbeginningthefastpossiblyadayearlyislessseriousandmoretolerablethanendingthefasttooearly,

6 ThenAl-Baghawisays, AndthegeneralityofthePeopleofKnowledgeheldtheviewthatoneisonlytostartfasting orstopfastingbythesightingofthecrescentorbythecompletionof30[days].andahmad [IbnHanbal]usedtoadoptthesameviewasIbn Umarinthatwhenthecrescenthadnot beenseenonthe29 th ofsha banbecauseofareasonhappeninginthesky[barringhisview], thepeoplewouldfast.butifitwasaclearnight,theydidnotfast[thenextday]. 13 Thismakesitclearthattheywerenotrelyingonmerecalculation.Otherwise,theywouldhavefastedthe followingday,eveniftheydidn tseethecrescentonaclearnight,basedontheirbeliefthatitisshouldbe seenaccordingtotheirlunarcalculation. IstheSightingoftheMoonanActofWorship? Itcanbearguedthatthesightingofthemoonisnotactuallyanactofworshipifyouunderstand worship initsusualritualisticfashion.thatis,thesightingofthemoonisnotlikesalat,fasting,orhajj,thingsthat require an intention to validate them and bring them to perfection. However, are we to assume that somethingdoesn tfallunderthecategoryofworshipsimplybecauseitisnotaformofdevotionalritual? Bynomeansarewetodoso.ForpayingZakatisalsoanactofworshipforwhichapersonremovesthe burdenofsinfromhisselfwhenhepaysit,sinceheisfulfillingthecommandmentofthemessenger. Likewise,isremovingfilthfromone sperson,clothing,andplaceofprayer,orusingwaterorotherclean solid objects to remove urine and feces after answering a call of nature. These are things that don t fall under the category of ritual worship. But they can still be considered worship, since one is rewarded for doing them in light of the fact that a person is complying with the Prophet s commandments. For compliancewithanyofhiscommandmentsisasignofservitudetogod.hence,itisanactofworship,even ifitisnotritualistic.inthesameway,sightingofthemoonforramadanisalsoconsideredtobeanactof worship,sincetheprophet orderedustonotstartorendthefastuntilweseeit,i.e.thefirstlunar crescent(hilal). Ontheotherhand,evenifoneweretoaccepttheargumentthatsightingthemoonnotactuallyworship,it hasanintrinsicassociationwithwhatisclearlyworship,thefastoframadan.itisasababorsomething whoseexistenceoroccurrenceisindispensablefortheacceptable performanceofareligiousact.hence, justastheperformanceofoneofthefiveobligatorydailyprayerscannotbevalidlybegununtilthetimefor sinceapersonwouldbeaccusedoftryingtoremoveaburdensomeactofworshipinthesecondscenario,whiletheone whobeginstooearlyisworthyofsomeformofpraisesinceheiseagertostarttheworship. 13 SharhAl-Sunnah,6/233

7 thatprayerhasentered,thefastoframadancannotbevalidlybegununtilthemoonisphysicallysighted, or30dayofsha banhavepassedintheeventofacloudy,hazy,ordustyhorizon. Does Seeing themoonactuallymean SeeingIt WiththeEye? Thewordusedfor sighting or seeing themoonoframadanusedinthehadithisthearabicword ru ya. Itsoriginalmeaningis seeingwiththeeye. However,itissometimesusedmetaphoricallytomeanthings like tothinkabout,toconsider,toopine,ortowitness. Itmightbesaidby onethatsincethiswordmaybe usedinone ofthesefigurativemanners,thereisthe possibilitythattheprophet whenhesaid, Startfastinguponseeingit actuallymeans Startfasting onceyoubelieveittobeabovetheclouds. However,thispossibilityisnegatedbyanumberoffactors: 1- Theruleofthelanguagedemandsthatawordisalwaystobeunderstoodaccordingtoitsoriginal designationuntilitisimpossibletodoso.arabiclinguistsexpressthisbytheirsaying, Al-Aslufi al-kalamal-haqiqa or Moreweightistobegiventotheoriginalindicationofwordsinspeech. Meaning,thatnooneistoaltertheliteralsignificationofawordanduseitinoneofitsfigurative connotations unless it becomes impossible to formulate a coherent meaning while applying it literally. 2- ThesecondreasonthisholdsnostrengthisthattheProphet,immediatelyaftersaying Start fastinguponseeingitandstopfastinguponseeingit,hesaid Thenifitisconcealedfromyou[by clouds],thencompletetheperiodas30[days]. Andthisclearlyshowsthathedidn tmean, Start fastingwhenyouthinkthecrescentisabovetheclouds. 3- Thethirdreasonindicatingthatru yadoesn tmean, assumingorthinkingthatthecrescenthas appeared isthepracticeoftheprophet ofrelyingonpeoplewhoactuallysawthemoon.for example,abudawudrelatesthatamanfromthecompanionsofallah smessenger said, The peoplewereinthelastdayoframadan.thentwobedouinsstoodupandtestifiedbyallahinthe presenceoftheprophet thattheyhadbothperceivedthelunarcrescentyesterdayinthe evening.sothemessengerofallah orderedthepeopletobreaktheirfast,andtogothe Musalla(publicprayerarea)[for Id]. Soifhehadmeant stopfastingwhenyouthinkitisover the clouds, he wouldn t have ordered them to break their fast based on the testimony of these twobedouins.rather,hewouldhavesimplyemployedacalculationandwouldthenhaveknown thatitwasthedayof Id.Thefactthathewaitedtohearconfirmationthatsomeonehadseenitis thegreatestproofthatthecalculationrunscontrarytohisestablishedsunnah. 4- ThefourthreasonisthattheProphet neveremployedastronomicalormathematicalcalculation todeterminetheislamicmonthsduringtheentireperiodofhisprophethood.

8 5- TheCompanionsandSuccessorsafterthetimeoftheProphet andtheentireummahuptothis verydayneveracknowledgedmathematicalandastronomicalcalculationsasbeingavalidmethod fordeterminingtheislamicmonths. 6- If the Prophet, Peace upon Him, intended ru ya to mean think or believe, he would have mentioned a second object for the verb, as a fundamental rule of the Arabic language is that whenever a verb dealing with physical properties such as ra a to see, or Hasiba to count, are used in a non-physical sense, their meaning is transitive to two objects. For example, we would translatethesentence, Ra aytu Aliyyan, as Isaw Ali. Asofthesentence,Ra aytu Aliyyan Aliman, wewould havetotranslateit, Iconsidered Alitobeascholar, becausetheverbin this second sentence has a second object. We could not translate it, I saw Ali a scholar. The sentenceisasillogicalinarabicusingra ahereinaphysicalsenseasitisinenglish. Hence, as all of the narrations of the Hadith concerning moon-sighting employ ra a with a single object, theymustallbeinterpretedasinvolvingphysicalvision. TheClaimofIjma (ScholarlyConsensus) As stated before, many of our greatest scholars have expressed that there is a consensus that the only legitimate method for determining the start and end of the Islamic months is by actual sighting or the completion of 30 days. However, some scholars use reports from three early Muslims to challenge that conclusion.thesethreeindividualsaremutarrifibn AbdAllah(195AH),IbnSurayj(306AH),and Abd AllahibnMuslimIbnQutayba(276AH). IbnDaqiqAl- IdsaidincommentingontheProphet ssaying DonotprecedeRamadanbyfastingoneor twodaysunlessitisamanwhowasalreadyfasting[aregularfast].then,lethimfastit. It is used as evidence for not premising the ruling[of the month of fasting] upon the [astronomical]calculation(hisab)thattheastronomersholdto.andontheauthorityofone of the early Muslims(mutaqaddimin)[it is said] that he considered it[permissible] to act upon.andsomeofthemalikisofbaghdadreliedonit.andsomeofthemajorscholarsof theshafi isviewedit[specifically]withrespecttotheastronomer(sahibal-hisab).this[view] wasconsideredrepulsivetothepointthatwhenitwasrelatedaboutmutarrifibn AbdAllah fromtheearlyfolk,oneofthemsaid: Iwishhedidn tsayit. 14 Inspiteofthis,Ibn AbdAl-Barrsays, 14 IhkamAl-Ahkam:2/206

9 NothingaboutMutarrifisauthentic. AsforIbnQutayba,hesays, AndasforIbnQutayba,heisnotonewhocanberelieduponina[matter]likethis. 15 Al-ZurqanisaysaboutIbnSurayj, And Ibn Al- Arabi reported about Ibn Surayj that his saying(i.e. of the Prophet)[that] then make an estimation for it [Ibn Surayj said that] it is an address directed at all of those who Allah has given specific expertise in this knowledge(astronomical calculation), andthathis(theprophet s)saying then,completetheperiod [intheviewofibnsurayj] isanaddressdirectedatthecommonfolk.ibnal- Arabisaid: Sotheobligationof[fasting] Ramadanaccordingtohim(IbnSurayj)isofvariedcondition.Itisanobligationuponsome peopleaccordingtotheastronomicalcalculation(hisab)ofthesunandmoon,and[itisan obligation] on others according to the calculation by numbers. But this[idea] is farfetched uncharacteristicofthoseofhighspiritualmerit(nubala). 16 Sowhatwehavebeforeusis[1]areportfromanobleTabi i Mutarrifibn AbdAllah thatisnot authentic according to Ibn Abd Al-Barr,[2] a report from one almost a century later Ibn Qutayba whosewordsmeannothing,sinceheisnotqualifiedforijtihadinthismatter,and[3]areportfromanother fromalatercentury IbnSurayj 17 whoseargumentdemandsfromusthatweacceptthattheprophet in 15 He(Ibn AbdAl-Barr)said, AndIbnKhuwayzAl-MindadreporteditaboutShafi i.butwhatisknownabouthimisthesameas the[viewofthe]overwhelmingmajority. (SharhAl-Zurqani alamuwattaimammalik:2/206) 16 Ibid:2/ Al-Zurqanisaysafterthiscitation, Rather,itisanarbitraryjudgment(tahakkum)refutedbytheconsensus(ijma ). Ibid.2/ Al-Zurqanisays, And Al-Baji transmitted this interpretation about Al-Dawdi and then said: No one knows him for saying that except for some of the companions of Shafi i that he(al-dawudi) gives consideration in

10 spite of making a public statement to the Muslims all of whom were not specialized in astronomical calculation only intended for those who supposedly were specialized to understand that it was permissibleforthemtorelyonastronomicalcalculationtostartandendthemonthoframadan.hence, using the testimony of these three individuals to reject the establish practice of the Ummah is highly problematic. Where does the consensus on this issue actually come from? It comes from the time of the Sahaba who didn t employ astronomical calculations. And even if we said that the report attributed to the Tabi i, Mutarrif ibn Abd Allah, is authentic, it would have no weight, since a consensus had already been established during a previous era. And what is well-known in the circles of the scholars is that once a consensusisestablishedinoneera,thescholarsofalatereramaynotruleagainstit. 18 Orlet ssayforthesakeofargumentthataconsensushadnotbeenheldduringthetimeofthesahaba,and thatwegiveconsiderationtothereportattributedtomutarrifandthepositionofibnsurayj, 19 thenwe d saythattheconsensushappenedaftertheirtime.andonceithappened,itwasnolongerpermissiblefor anyonetocontraveneit,evenifwefindsomescholars,likethosetoday,introducingamethodforushering in the month of Ramadan that was neither applied by the Prophet nor accepted by the overwhelming that[matter] to the opinion of the astronomers(munajjimin). But the consensus(ijma ) is a proof againstthem.soifsomeonedoesthat,heistoreturntothesighting(ru ya)andgrantnovalidityto whathefastedaccordingtothecalculation(hisab).andifthatnecessitatesthathemakeupsomepart ofhisfast,heistomakeitup. (Al-Zurqanisays) AndIbnAl-Mundhirbeathim(i.e.al-Baji)tothat [view]whereashesaid: Fastingthe30 th dayofsha banwhenthelunarcrescenthasnotbeenseenin spiteofclearskies(sahw),isnotcompulsory[foranyonetofollow]bytheconsensusoftheummah. (Ibid.2/206) 18 RefertoAhkamAl-Qur anlial-jassas1/125hisstatementthat, andthatisbecausewheneverallah sproof (hujja)isestablishedinatime,itremainsestablishedforalltimes. Alsorefertoal-WaraqatofImamAl-Juwaynip.11 hisstatementthat, Andconsensus(ijma )isaproofagainstthesecond/succeedingera. Alsolookal-Irshadatofal- Bajip.90,al-MahsulofIbnal- Arabip.123andotherbooksofUsulal-Fiqh. 19 IbnAl-Salahsaid, Knowledgeofthelunarmansions(manazil)ofthemoonisknowledgeofthemovementofthemoon (sayr al-ahilla). As for the knowledge of[astronomical] calculation(hisab), it is an abstruse matter. Onlyafew(ahad)havespecificknowledgeofit.Soknowledgeofthephasesofthemoonisgraspedby aperceptiblematter.theobserverofthestarsgraspsit.andthisiswhatibnsurayjintended.andhe opined it[as being valid and permissible] with regard to the one who has knowledge of them with respect to his self specifically. And Al-Ruyani transmitted about him that he didn t say that it was compulsory,onlythatitwaspermissible. (SharhAl-Zurqani:2/207)

11 majorityofscholarsthroughoutallofislamichistory,inspiteofthepossibilitythatthatmethodmightbe precise today. In reality, the methods employed today to calculate various celestial phenomena have improvedverylittleoverthecourseofthepastonethousandyears.theprophethimself,peaceuponhim, hadaccesstothejewishastronomerswhohadworkedoutthecalculationsforpredictingtheastronomical newmoonwithexactingprecision.hence,toarguethatmoonsightingwasappropriateforhisscientifically backwardtime,andunsuitableforusinourageoftechnologicalsophistication,istoproceedonthebasis ofafalsepremise. WhatProducesMoreCertainty?TheCalculationortheSighting? Inspiteoftherebeingthoseamongtherespected ulamawhoclaimthatastronomicalcalculationsproduce morecertaintythatthemonthhasbegunthansightingthemoon,isomehowamunabletoagreewiththis notionthattheyaver.imaginethis:therearetwopeople.oneofthemisstandingontheshore,looksup intotheskyonaclearnight,andseesadistinctlywhitecrescentmoon.anotherisinanotherplaceoutof view and doesn t take the pains to venture to identify the moon, but relies on his mere calculation and expertise. One of the men sees the moon with his eyes, while the other sees nothing. Rather, the latter merelyconjuresupanimageofthemooninhismind. Doesitmakesensetosaythatthemanwhosawitwithhiseyeshaslesscertaintythatthemonthhasbegun thantheonewhoneversawanything? 20 Itisquiteconfusingtomehowonecouldsuggestsucharidiculous notion.andkeepinmindthati mspeakingabouttwodifferentpeoplewhowereexpectingthenewmonth tobeginduetobothknowingthepossibilitythatthemooncouldbeseenonthatnight. 20 InspiteofmentionofIbnDaqiqAl- Id sopinionthatastronomicalcalculationsareimpermissible,unreliable,andan innovatedandunlegislatedcauseforstartingworship,healsosaysthefollowing, Asforwhenthecalculationindicatesthatthecrescentisoverthehorizoninamannerthatwouldbe seenhaditnotbeenfortheexistenceofsomethingthatbarsit[fromview],likeclouds,forexample, thisnecessitatestheobligation[ofstartingthefast]duetotheexistenceofthelegitimatelyprescribed cause[sababshar i].fortheactualsightingisnotstipulatedinthebindingnature[ofthefast],dueto theagreement(ittifaq)aboutwhentheprisonerwhoisdetainedintheundergroundcellarknowsby counting(hisab)thecompletionoftheperiod[ofsha ban]orbyempiricaldeduction(ijtihad)viathe [natural]tokens(amarat)thattodayisfromramadan,hemustfastevenifhehasn tseenthecrescent andnoonewhohasseenithasinformedhimofit. (IhkamAl-AhkamofIbnDaqiqAl- Id:2/206)

12 Pre-CalculatedCalendarsInLightofScholarlyOpinion Throughout Islamichistoryscholarshavecomeforthinthedifferent schoolssupportingtheauthorityof the lunar calculation along side the actual sighting. 21 But that is a far cry from speaking about the permissibilityofformulatingapre-calculatedcalendarfortheislamicmonths.aboutthat,thereisnotalk intheirwritings ExamplesofthisarescholarslikeTajAl-DinAl-SubkiinhisFatawa:1/ ,Daral-Ma arif.inhisfatawahe arguesfornotacceptingasightingfromtwotrustworthywitnessesifitisscientificallyimpossibleforthecrescenttobe visibleonaparticularday.thisunderstandinghasbeenacceptedbythe ulama.unfortunately,sometodayattemptto use his arguments to insinuate that he is actually arguing for relying solely on an astronomical calculation or for formulatingapre-calculatedcalendar.butwhenonelookscloselyathiswords,itbecomesclearthathemeansneither thisnorthat. 22 Toprovethispoint,I vechosentotranslatethequotesusedbydr.zulfiqarshahinhisargumentforsupportingthe astronomicalcalculationinformulatingapre-calculatedcalendar.takenoticethatnoneofthescholarsarearguingto abandon the actual sighting. Rather, they are merely speaking in defense of the authority of the astronomical calculation.taqial-din AliIbn AbdAl-KafiAl-Subki( AH), And let it not be believed that the sacred law(shar ) has invalidated acting on the dictates of mathematical calculation(hisab). Nay! That hasn t come. And how could it when[mathematical] calculationisemployedinmattersofinheritance(fara id)[orinthecompulsoryacts]andotherthings? And writing and [mathematical] calculation were [both] mentioned in the hadith. Writing isn t forbidden.sothesamegoesforcalculation. (FatawaAl-Subki:1/211) Hesays, Andthereisanotherscenario.Anditisforthecalculationtoindicatethatthesightingisn tpossible. Andthatisgraspedbyclearindicatingprecursorswhenitisextremelyclosetothesun.Inthissituation, itisnotpossibleto[even]assumethatitwillactuallybeseen,becauseitisimpossible.soifoneormore peoplewhosewordsaresusceptibletofalsehoodanderrorgivesnewsofit(seeingthehilal),thenwhat isfittingistoacceptthisreportwhileconsideringittobeeitheralieoranerror.andeveniftwo witnesses were to testify, their testimony will not be accepted, because the calculation(hisab) is definitive(qat i),butthetestimonyandreportarenon-definitive(zanniyatani).andthenon-definitive cannotopposethedefinitive,more-lessbeplacedoverit.andtheconditionfortheevidence[thatthe month has begun](bayyina) is that the matter it bears testimony to be possible perceptibly(hissan), rationally( aqlan), and according to scripture(shar an). So when what the calculation indicates is assumeddefinitivelytonotbepossible,acceptance[oftheclaimofasighting]isimpossibleaccording to scripture due to the impossibility of[the occurrence of] what is being borne witness to. And the sacredlawdoesnotcomewithimpossibilities. (FatawaAl-Subki:1/209) Healsosaid,

13 Andnoexplicittext(nass)fromthesacredlawhascometous[stating]thatthetestimonyofeverytwo witnessesmustbeacceptedequallyifwhatistestifiedtoistrueorfalse.andtheobligationoffasting andtherulingsaboutthemonthdonotresultfromthemerereportortestimonytothepointthatwe say[that]thecriterion( umda)isthelawgiver ssaying: Fastwheneversomeoneinformsyou[hehas sightedthemoon]. For,ifsuchathinghadexisted,we dacceptitwithouthesitation.however,sucha thing has never come in scripture. Rather, it is our obligation to ascertain[truth] in accepting the report until we know its true nature firstly. And there is no doubt that some of those who testify to seeingthehilal,oftendoesn tseeitandhasamiscalculation,orheseessomethinghethinksisthehilal, while it is not the hilal. Or his eye makes him see what[actually] didn t see. Or he ll deliver the testimonyafterdaysanderroroccurswithrespecttothe[actual]nightthathehadseen[something]in it.orhisignoranceissogravethatitleadshimtobelievethatthereisarewardinhimdrivingthe peopleto[startthe]fast.orhemightbeonewhoaimsatestablishinghistrustworthiness[topeople], sothathe s[then]takethatasameanstobegivenaccoladesandbecomeacceptedintheeyesofthe judges.andallofthesetypes,wehavealreadyseenandheardof. (Ibid.) Healsosays, Sotherulermustwhenheexperiencesthelikeofthatandknowsfromhisselforbythereportofone hetrusts,thatthecalculationindicatesthatthesightingisnotpossible,tonotacceptthistestimony,to notestablish[anything]byit,notpassanyjudgmentbyit,andtoupholdtheoriginal ruling thatthe monthstillhasnotcometoanend.for,verily,itisaverifiedrulingofsacredlawuntilthecontraryhas been realized. And we do not hold that the sacred law has cancelled out the calculation under all circumstances. (Ibid.) Andhesays, Andthedegreesofthedictatesof[astronomical]calculation(hisab)inthatregardarevaried.Among themarethosebywhichtheyarecertainthatthesightingisimpossible.aboutsuch,thereisnodoubt inourviewthatatestimonyistoberejectedbecauseofit.andamongthemarethosewheretheyare notcertainthatitisnotpossible.buttheymakeready.suchisaplaceforlookingatthestateofthe witnesses and the sharpness of their vision, and then he(the judge) holds that they are part of a probability for error and lying. That differs much and to many degrees. Because of this, the judge (qadi)mustexerthisjudgment(ijtihad)totheextentpossible. (Ibid ) Hecontinues, Whentwoormoreofthosesusceptibletolyinganderrortestifyinourpresencetoseeingthehilaland thecalculationofthemovementofthephasesofthemoonindicatethatasightingisnotpossiblein what they claim in that they both saw it, their testimony is rejected, because the possibility is a prerequisite in what is testified to. And considering it to be possible for the two aforementioned

14 What satrisk? witnessestolieanderrismoredeservingthanconsideringitpossiblethatsomethingcontrarytonature hasoccurred(inkhiramal- ada). (Ibid.) ThenAl-Subkisays, And we have not found this issue reported[from the early scholars]. Rather, we understood it and deducedit.anditisinourviewamongtheareasofdefinitiveknowledgethathaveascendedbeyond thegradeofthespeculative(zunun). (Ibid.p.211) Thenhefinallysays, It may happen that some of those lacking experience and the ignorant will take a neutral stance (tawaqquf)aboutwhatwehavestatedandobjecttoreferringbackto[astronomical]calculationinboth anon-specificandspecificmanner,andmaystubbornlyholdtothatwhatevertwowitnessestestifyto establishes[themonth].whoevermightbethisway,thereisnoneedtoaddresshim.rather,weare onlyspeakingtothosewhohavetheslightestinsight,whiletheignorantareofferednoconversation. (Ibid.217) AndAhmadibnMuhammadal-Hamwi,aHanafijurist,said, Asforthemere[astronomical]calculation,liketheappearanceofthecrescentinaparticulardayor the occurrence of an eclipse on a particular night, they are calculated matters built upon factual observations.sotheydonotenterwithintheprohibitionoftheprophet.andthefactthatthey (scholars)permitteaching[orlearning]theextent[ofastronomicalcalculation]bywhichthetimesof Salatandtheqiblaareknownsupportsit. (GhamzA yunal-basa ir:2/66) Inspiteoftheappearanceofthesequotes,onemustkeepinmindthatneitherofthesescholarsspecificallyisspeaking withrespecttoorinsupportof apre-calculatedcalendar.they renotevenspeakingaboutabandoningthesighting altogether.theyaremerelyspeakingabouttheimportanceofensuringthatanysightingthatisacceptedisaccepted basedonsoundscientificcriteria,asopposedtomerelyacceptingaclaimwhenitisnotpossibleforthemoontobe visible.sooncethemonthreachesthe29 th whenthereisthepossibilitythatitwillbesightedastronomically,thenitis uptothejudgetoacceptorrejectthetestimonyofthesewitnesseswhenthereisthepossibilitythatthecountforthe monthwasincorrect.onceweunderstandthis,weknowthatthesecommentsofthesetwogreat scholarscannotbe usedtosupportwhatisbeingaskedofthemuslims.

15 I,personally,respecttheintentionandaimsofISNAandtheFiqhCouncilforplayingaleadershiprolein thismatter,andtryingtounitethemuslims.however,eachoneofushastogiveseriousconsiderationto thefollowingpointsbeforedecidingtoblindlyfollowthem: [1]ContraveningtheProphet ssunnah :Thefirstthingthatwehavetoconsideristhepossibilitythatwe willbeinviolationoftheprophet ssunnahifwefollowthisruling.theprophet swordsareexplicitand decisive(nass)whenhesays Donotstartfastinguntilyouseeitanddonotstopfastinguntilyouseeit. Andeventhoughwecanadmireandrespecttheijtihadofthesetwoorganizations,wecanalsorightfully invokethejuristicprinciplethat Thereisnoijtihadinthefaceofanexplicittext (laijtihadma awujudalnass).andeventhoughtheyclaimthattheonlyreasontheprophet(pbuh)orderedthepeopletorelyon the sighting was that they were a simplistic unlettered people and astronomical calculations during that timehadnotbeenprecise, 23 wehavetherighttorejectthisreasoning,sincetheprophet neverstatedhis reasoning in clear unequivocal terms. In reality, his order to fast based on the sighting was one of the manifestationsofislam shonoringthepoor,illiterateanddowntrodden,byprovidingtheentireummah, richandpoor,scientistsandilliterate,urbanandrural,withacriterionforknowingourmonthsandhence oursacredoccasionsthatgivespreferencetotheneedsofthepoorandilliterate. [2]InnovationintheDin:WealsoruntheriskofinnovatinginthedinofIslamwhatisnotfromit,since theprophet hastoldus, Whoeverintroducesintothismatterofourswhatisnotfromitwillhaveit rejected. Andhesaid, Whoeverdoesanactionthatdoesn thaveourcommand,thenitisrejected. And 23 TheProphet hassaid, Verilyweareanunletterednation.Wedonotwriteandwedonotcalculate.Themonthissuch-andsuch and such-and-such. (Ibn Umar said) Meaning[that it is] sometimes 29 and sometimes 30 [days]. Scholarsdifferaboutwhatthishadithindicates: 1- Somehaveuseditasproofthatastronomicalcalculationisnotpermissible. 2- SomeuseittoinferthattheProphet isstatingthereasonthathiscompanionsdidnotrelyonastronomical calculationsonlywhilenotforbiddingthestudyandmasteryofit. 3- Someuseittoprovethatcalculationispermissible,sincetheProphet said, Wedonotwriteandwedonot calculate. Since writing is not forbidden, we also have to understand that the study of astronomical calculationisalsonotforbidden.otherwise,we dhavetosaythatwritingisalsoforbidden. The view that the study of astronomy is permissible to study seems to be the most logical stance to take and the stronger indication of the hadith. But there is difference between learning it, and making it the sole criterion for establishingtheislamicmonths.

16 whatallofthescholarsofislamagreeonintheareaofbid a(illicitinnovation)isthatwhentheprophet has a well-known and established way of doing a particular religious act, and people come later and developanovelwayofdoingthesameact,thenthosepeoplehaveabandonedtheprophet ssunnahand havecommittedanillicitblameworthyinnovation. 24 Andhe said, Themostevilofaffairsarethosethat are newly introduced. And verily every novelty is an illicit innovation. And every illicit innovation is misguidance. Andinonenarration, AndeverymisguidanceisintheFire. AndsinceitwastheProphet s SunnahofusheringRamadaninandoutbyactualsightingsorthewitnesstestimonyofthosesightings,to nowemployasetcalculationevenyearsandmonthsinadvance,thiswouldbetantamounttoobliterating an established Sunnah and giving life to a bid a. It would also be contrary to the understanding of those scholars who spoke in favor of employing an astronomical calculation to determine whether or not the crescentshouldbeoverthecloudsonthe29 th nightofsha ban.whatthisopinionalsoeffacesandremoves istheemploymentofwitnesseswhoactuallytestifytoseeingthemoonasstipulatedbytheprophet and upheldbythemujtahidimamsafterhim. So this view, in spite of deriving its strength from an interpretation of Islamic source texts, is still an absolutelynewideaandpracticethatnoneofourscholarshaveeverexpressedittobeintherealmofthe permissibleviz.apre-calculatedcalendarfortheislamicmonths. WaystoRidOurselvesofConstantHeadache Scholarslikeal-Nawawi,al-Jassas,al-Mazani 25,andothershavestatedthatoneofthereasonsitisnot permittedtorelyonastronomicalcalculationsisthatthisscienceissomethingthatisonlymasteredbya few, while Islam has come to facilitate worship with the greater consideration given to the unspecialized overwhelmingmajority. 26 ThenakedeyesightingworkedwellfortheearlycommunityofMuslims,inspite ofthefactthatitdoesn tseemtoworksowellhereinnorthamerica.thefactthatsomeareasstartfasting onspecificdaysandothersonotherdayshascreatedmuchhardshipandconfusionformostofus.butcan wereallysaythatthethingthatcausesthisconfusionisbecausewearetryingtosightthemoonwithour eyes?ithinktheproblemisalittlemorecomplicatedthanthat. Partoftheproblemisthattherearesomeinthecountrywhosupportanationalsighting,whileothersinsist on going with what they believe to be an international sighting. Some prefer to go with Saudi Arabia regardless, and others prefer to fast when their families back home in the East begin their fasts. I don t makementionofthistocondemnorchampionanyoneopinion.rather,imentionitmerelytoestablish 24 Have a look at my article entitled, The Absolute Truth About Sunnah and Bid a on my website: 25 HavealookatSharhal-Zurqanip.207toseethestatementsofal-Nawawiandal-Mazani.Thestatementofal-Jassas hasalreadybeenreferenced. 26 ThisisalsosupportedbytheProphet sstatement, Moveatthepaceoftheweakestamongyou.

17 thefactthattherootofourproblemsisnotinusfollowingthepropheticsunnahofsightingthemoon.itis moresoaboutwho wefeelthatweshouldfollow.andifthatisthecase,weneednot seeksolutionsfor problems that are imaginary. Rather, we need to work harder to either convince people to support a reliablenationalsighting,orweneedtoconvincethemtosupportareliableinternationalsighting. But then, there is another plausible solution to this problem at least for those who prefer not to look across the waters for solutions. That solution is that we divide the country into four sectors: Eastern, Central,Mountain,andPacific,orjusttwo:Eastern-CentralandMountain-Pacific.So,oncethetimehas comewherenooneinourrespectivesectors/timezoneshasreportedseeingthecrescent,letusnotlook beyondourarea. OrletuspickaMuslimcountrysuchasMorocco,thathasprovenitselftobereliableforyearswhoactually sightsthemoon 27,sothatwhentheytellusthemoonhasbeensighted 28,webeginRamadan,andwhenthey offernoreport,wejustdon tbeginorendthefast.reliabilityisjustasmuchaconditionintheacceptance ofaclaimofasightingasistheknowledgeofhowtosightthemoonorofwhenthemoonshouldbevisible inaparticulararea.rather,reliabilityisevenmoreimportantthanwhetherornotapersonorgrouphas expertswhoknowthescienceofastronomy,sincetheprophet onlylookedatthefactthatpeoplewere truthful,reliable,andtestifiedinhispresencethattheyactuallysawthemoon. 29 Itisexactlythisprinciple that most Muslim countries operate on that keeps them from following one another s national sighting. Thus,eachcountryisabletomaintainitsowninternalunitywithregardtothefastforthemostpart. Whateverthesolution,weneedtounderstandthattheunderlyingproblemisnotintheactualsighting.Itis inthefactthatwehavenotyetclosedourborders(figurativelyspeaking)toforeignpoliticalandeconomic influencesthatvieforourvalidationofthem.anditisalsointhefactthatwehavenotnationallyagreed upon the right course to follow in trying to remove the hardships brought upon the common believer becauseoftheconfusionthateventheexpertshavecausedus.althoughilaudtheaimsofisnaandthe Fiqh Council in trying to be a device of unity and the removal of confusion, I still cannot put out of my mind they have already spent 6 years consecutively adding to the confusion of the Muslims of North AmericabyintroducingvaryingstandardsforstartingandendingRamadan,anddeterminingthetimingof thehajj(thisistheirthirdmethodologicalchangeduringthelastsixyears),andlastminutedecisionsto declarethatamoonhadbeensightedafterspendingawholemonthinsistingthatonthatsamedayitwas impossibletoseeamoon. 27 Forinstance,ifwereliedonthesightingofMorocco,Oman,India,Pakistan,Bangladesh,oranothercountrythat actuallysightsthemoon,thismightbringunity. 28 Orifwemakeitaconditionthatatleast2ofthosecountriesannounceasighting. 29 Ofcourse,thisrulewasalwaysappliedwhenthepossibilityofasightingwasbeingmade,likeonthecompletionof the29 th dayofsha banorramadan.

18 So,Ipersonally,scholastically,andreligiouslycannotsupportthisdecisionofISNAandtheFiqhCouncil. Therefore,Iwillnotbefollowingtheirmethod.Ifitsohappensthatwestillfastonthesamedayduetothe moonbeingsightedonthedaytheypredicted,alhamdulillah.butrememberthattheobjectiveofthefast isnot we perse;itis I asanindividual.toomuchfocusonwhenwestartandendthefasthasmadeus tooearnesttocompromiselongstandingtraditionsinmyopinion,whenourconcernshouldbemoreabout pleasingourcreatorevenifwearenotunitedinawaythatwe dliketosee. Brotherly, AbdullahbinHamidAli

19 Dr.KhalidBlankinship OnThePre-CalculatedCalendar Theproblemwiththestandardizationofacalendarisoneofthewholecalendar,andnotjustRamadan. Italsoincludes`Idal-Adha,andconsiderationofthatcannotbeavoided. In my view, the main reason for the change in view expressed by ISNA and others towards accepting astronomicalcalculationsfor theislamiccalendar, whichactually meansacceptingthe Saudipractice,is that,becauseofmodernmasscommunication,themuslimmassesimaginethat`idal-adhaineverylocale must be coordinate with the actual movements of the Hajj in the Hijaz. In fact, the `ulama', including Muhammad Taqi `Uthmani and others, have repeatedly denounced the idea that the `Id must occur coordinate with the Hajj. Thus, Morocco, for example, does not pay any attention to Saudi Arabia's calendar but has its own, established by a designated scholar with the title of muwaqqit. Since Morocco doesthewholecalendarcontinuouslyaspartofitsancienttradition,itpaysnoattentiontoothercountries, notevenalgeriaormauritania.atleastthatismyunderstanding.thus,itoftencelebrates`idal-adhaon differentdaysthanyawmal-nahr(thedayofthesacrifice)insaudiarabia. ThetroubleisthatwehavenolongstandingtraditionhereinAmericaofanindependentcalendar,and ourmodern-educatedpeople,whoimaginethattheyshoulddecideeverythingforthemselves,seethehajj takingplaceontelevisionandthink,"oh,our IdhastobeonthesamedayasHajj(i.e.,yawmal-nahr)." Thishasnobasiswhatsoeverinfiqhandisonlyaresultofmoderntechnology.Butitispowerfulbecause

20 popular,andthisiswhatiscreatingpressureinourcountrytoadoptanabsolutefollowingofsaudiarabia. It is true that if all Muslimsfollowedthe Saudi calendar, it would be a solutionfree of inconsistency. Thatcould be its major selling point. And it yet may happen by popular demand. But it is certainly an abandonmentofsunnahandtradition,whichiswhyidonotsupportit.evenibnbazsaidthatnocountry shouldfollowanother [1],thatIbnTaymiyyahbelievedinikhtilafal-matali`(i.e.thateveryregionshould sightthemoon)andthussaudiarabiahadtofollowthat,andthatoneyearyemenhadprecededsaudi ArabiaandtheSaudisignoredthat. Our reply to the unifying of the Muslims under the Saudi calendar must present an alternative, completely internally-coherent calendrical system for the whole year. We cannot say that we will have a separateramadanandthenfollowsaudiarabiaon`idal-adha.itisallornothing.wehavetoestablish anamericancalendarbasedonsightings.whileiagreethatthenation-state,despitemycitingofmorocco above,cannotbemadethebasisofanything,geographicalcontiguitycan.itisonlytheshafi`iswhohave theideaofapurelylocalsighting,accordingtomyunderstanding.inourmadhhab,astaughtbymyshaykh Isma`ilSadiqal-`Adawi( / ),mayAllahhavemercyonhim,andplentifullyattestedin the books of fiqh, sightings are not to be followed if they are from beyond oceans or from over three thousandmilesaway.therefore,wecanfollow whatisin thecontiguousnorthamericancontinent,not includinghawaii,andlimitittothat.bypreference,wemayincludecanada,which,beingtothenorth, willnotaffectus,butexcludelatinamerica,whichcandecidethesemattersforitself. Thebasisforobeyingthegovernment-declaredcalendar,fasting,and`Idal-AdhainMorocco,Egypt, SaudiArabia,andelsewhereistheprinciplethattherulerisresponsiblebeforeAllahandmustbeobeyed, andthatisacceptableinthoseplaces.here,however,wehavenomuslimruler,but,potentially,wecould haveamuwaqqitoradaral-tawqitwhichcoulddetermineourcalendar.theprinciplesagreedupononce byisna,icna,warithdeenmohammed,andjamilal-aminstillseemvalidandconsistof: 1). Determining in advance by astronomical calculations whether a sighting is conceivably possible at all andonlyallowingistitla`al-ru'yah(i.e.goingouttosightthecrescent)ifitis. 2).ThenacceptingthatthemonthhasstartedonlyifreliablesightingsofthemoonarefoundwithinNorth AmericanorthofMexicoandnotincludingHawaii.Bythenatureofthegeographyofthevisibilitycurves onthemap,thesesightingswillusuallytakeplaceincalifornia,arizona,newmexico,texas,andmaybe Florida.Placesfarthernortharenotabletoseethemoonaseasilynorasearly. 3).Applyingthisactualsightingtoallthetwelvemonthsoftheyear. 4). Requiring two witnesses who are `udul(religiously upright) for all the months apart from Ramadan, whichbytraditionrequiresonlyone. wa-allahua`lam. Dr.KhalidYahyaBlankinship

21 TempleUniversity Philadelphia,PA [1] Fatwatranscriptcanbeviewedat: