Chapter: 1
The Importance of Moon Sighting
In the view of Shariah, the sighting of the crescent moon holds great importance because the acts of worship and transactions of Muslims depend on the lunar months, and the correct knowledge of lunar months is not possible without arranging for the sighting of the crescent moon. Imam Ibn Taymiyyah, may Allah have mercy on him, discusses the sighting of the crescent moon and its importance in his treatise “Al-Hilal” and writes:
المقصود ان التسعة والعشرين يجب عددها واعتبارها بكل حال فى كل وقت.
“The purpose is that counting the 29th day and its calculation is obligatory at all times and in all circumstances.”
Especially the crescent moon of the months of Muharram, Sha’ban, Ramadan, and Dhu al-Hijjah and its arrangement hold even greater importance because some pillars of Islam are connected with these months. The famous Indian scholar Allama Abdul Hai Lakhnawi, may Allah have mercy on him, writes:
مسألة: يجب على الناس كفاية ان يلتمسوا هلال رمضان يوم التاسع والعشرين من شعبان لأنه قد يكون ناقصا نص عليه الشرنبلالي فى مراقي الفلاح.
“It is a communal obligation upon the people to try to sight the crescent of Ramadan on the 29th of Sha’ban because sometimes the month is deficient, i.e., it has 29 days. Allama Sharnbulali and others have clarified this in Maraqi al-Falah.”
Moon Sighting; In the Light of Hadith:
The importance of moon sighting is also evident from the following sayings of the Prophet Muhammad (peace be upon him):
① أحصوا هلال شعبان لرمضان.
“Count the crescent of Sha‘ban well for Ramadan and remember it.”
② Hazrat Aisha (may Allah be pleased with her) narrates the usual practice of the Prophet (peace be upon him):
كان رسول الله صلى الله عليه وسلم يتحفظ من شعبان ما لا يتحفظ لغيره فإن غم عليه عد ثلاثين يوما ثم صام.
The Messenger of Allah (peace be upon him) was very particular about remembering the crescent or days of Sha‘ban, more so than any other month. Then, upon sighting the crescent of Ramadan, he would fast, but if the evening of the 29th of Sha‘ban became cloudy, he would complete thirty days and then fast.
That is, he would count and carefully remember the days of Sha‘ban so that the fasts of Ramadan could be observed on their correct dates. If there was a mistake in counting the days of Sha‘ban, the fasts of Ramadan would be at risk. And Allah knows best.
From the above hadiths, it is clear that:
① There is a command to be diligent in moon sighting, especially for Sha‘ban and Ramadan.
② The careful counting and attention to the crescent and days of Sha‘ban is evidence that general attention should be given to the crescent of other months as well.
③ The proof of the crescent and its observance for every month is also found in the following hadiths:
a: The Messenger of Allah (peace be upon him) encouraged the companions (may Allah be pleased with them) to fast on the white days, i.e., the 13th, 14th, and 15th of every month. Hazrat Abu Huraira (may Allah be pleased with him) narrates:
أوصاني خليلي بثلاث لا أدعهن حتى أموت – صيام ثلاثة أيام من كل شهر وصلاة الضحى ونوم على الوتر.
My beloved (peace be upon him) advised me of three things which I will never abandon until I die: fasting three days of every month, the forenoon prayer, and the Witr prayer before sleeping.
This same advice was given by the Prophet (peace be upon him) to Hazrat Abu Darda
and Hazrat Abu Dharr (may Allah be pleased with them)
.
This encouragement was not only for these few companions but for all Muslims.
Hazrat Qudamah bin Milhan (may Allah be pleased with him) says:
كان رسول الله صلى الله عليه وسلم يأمرنا بصيام أيام البيض ثلاث عشرة وأربع عشرة وخمس عشرة وقال هن كهيئة الدهر.
“The Messenger of Allah (peace be upon him) commanded us to fast on the white days, i.e., the 13th, 14th, and 15th of the month, and he said that fasting on these days is like fasting the entire year.”
Now it is obvious that if the crescent and its sighting for every month are not observed, how can these dates be correctly determined? Therefore, those servants of Allah who follow this prophetic advice also observe moon sighting every month, as the writer of these lines has seen some elders do.
b: It is narrated from Hazrat Abdullah bin Umar (may Allah be pleased with them) that when the Prophet (peace be upon him) saw the new moon, he would recite this supplication:
اللهم أهلله علينا باليمن والإيمان والسلامة والإسلام ربي وربك الله.
“O Allah, let this moon rise over us with security, faith, safety, and Islam. O moon, our Lord and your Lord is Allah.”
The words of the supplication and generally the words of the hadith indicate that the Prophet (peace be upon him) was very particular about moon sighting. It is also understood that moon sighting is such an important act that observing it and reciting the supplication after sighting it is a Shariah act and a means of drawing closer to Allah. And Allah knows best.
c: Many issues in the lives of Muslims are connected with the lunar months in such a way that without observing moon sighting, their correct fulfillment is difficult. For example, the waiting period after divorce (iddah), waiting period after death, fasting vows and expiations, obligatory matters, as well as the fast of Arafah, the fast of Ashura, and other voluntary fasts, the correct determination of Eid al-Adha and the days of Tashreeq, knowledge of the days on which fasting is forbidden, all these matters and others related to mutual dealings among Muslims cannot be properly managed without observing moon sighting. Therefore, it is necessary to observe moon sighting, but unfortunately, Muslims, like in other religious matters, are negligent in this regard as well. والله المستعان.
Can modern instruments be used for moon sighting:
In the present era, various tools and machines have been invented for everything, which have made people’s tasks easier. These tools and machines do not change the reality of anything; rather, they facilitate obtaining that thing or correct any defects in it, etc. Similarly, some tools have been invented that present certain existing objects clearly and distinctly to humans without altering their existence. For example, if a person has weak eyesight, there are glasses that compensate for the weak vision. Among these tools are microscopes and telescopes, whose benefit is that when a person wants to see something, they enlarge its size or bring it closer to the viewer’s eye so that it becomes easier for the person to observe it. It does not happen that these tools reveal the existence of something nonexistent or change its reality.
Keeping this fact in mind, it can be said that telescopes, etc., can be used for moon sighting. Especially in this era, where on one hand, people generally suffer from weak eyesight, and on the other hand, the atmosphere around big cities is dusty and filled with smoke from factories and vehicles. Allama Qasim Sheikh Muhammad bin Salih al-Uthaymeen, may Allah have mercy on him, issued a fatwa permitting the use of telescopes, etc., for moon sighting in response to a question. He writes: “The Islamic method for the beginning of the month is that people try to see the moon, and it is necessary that those who are prepared for this task are trustworthy in their religion, faith, and eyesight. If these people see the moon, then acting upon this sighting becomes obligatory; that is, if it is the moon of Ramadan, fasting becomes obligatory, and if it is the moon of Shawwal, breaking the fast becomes obligatory. As for the use of the telescope, there is no harm in it, but its use is not obligatory either, because the hadith indicates that reliance should be solely on sighting and not on anything else. However, if a trustworthy person sees the moon through a telescope, then the ruling will be according to his sighting. In summary, whenever the sighting is established by any means, the ruling will be according to that sighting, as evidenced by the general statement of the Messenger of Allah, peace and blessings be upon him:
إذا رأيتموه فصوموا وإذا رأيتموه فأفطروا.
“When you see the moon, fast, and when you see it, break your fast.”
The Permanent Committee for Islamic Research and Fatwas in the Kingdom of Saudi Arabia has also issued the same fatwa.
Reliance on Calculation and Astronomy for the Confirmation of Shariah Months:
It has already been discussed that Islam has designated the sighting of the crescent moon as the only means to know the lunar and Shariah months. Some hadiths have been cited as evidence, and it has also been clarified at this point that the scholars of the Ummah have consensus that only the sighting of the crescent moon will be considered for the beginning and end of lunar months.
Question:
Now the question arises that in the present era, when science has determined that the moon will be visible on the western horizon at such and such time, then why should this not be accepted like other scientific facts, and why should we not rely on it instead of crescent moon sighting to resolve the matter of our fasts and Eid?
Answer:
This is not just an opinion, but in the present era, this opinion is being strongly emphasized, and while discussing the issue of unity of sight (Wahdat al-Ru’yat), emphasis is also placed on it. Among the well-known scholars, Allama Ahmad Shakir, may Allah have mercy on him (the late Allama compiled a comprehensive treatise on this subject named ”أوائل الشهور العربية، هل يجوز شرعا إثباتها بالحساب الفلكي“), has strongly emphasized it. In the present era, the Hanafi scholar of Syria, Sheikh Mustafa al-Zarqa, may Allah have mercy on him (see his lengthy article مجلة مجمع الفقه الإسلامي ميں عدد ثاني جزء ثاني,
), who has good expertise in jurisprudential issues, shares the same opinion. Therefore, it is necessary to examine this issue in detail and with evidence in the light of the Quran, Hadith, and the statements of the scholars of the Salaf and Khalaf.
Historical Background:
Among the earlier scholars of the Ummah, this issue has been unanimously agreed upon; however, some of the later scholars have disagreed with it. Not only that, but they have also sought its basis from Shariah and historical perspectives. Whether it is a coincidence or a misfortune, they have also found some arguments supporting their claims. Therefore, before critically examining their arguments, it is necessary to take a look at its historical status as well. Hence, we divide this topic into two discussions:
First discussion: The famous scholars to whom this issue is attributed.
Second discussion: Review of their arguments.
First discussion:
After reviewing the compiled books on this issue, the following personalities from among the renowned scholars emerge:
① The famous Tabi’i Mutarrif bin Abdullah bin Al-Shakhir.
② Imam Muhammad bin Idris Al-Shafi’i.
③ The jurist Muhammad bin Muqatil Hanafi Al-Razi.
④ Abu Al-Abbas Ahmad bin Umar bin Surayj Al-Shafi’i.
⑤ Abdullah bin Muslim bin Qutaybah Al-Dinawari.
⑥ Taqi Al-Din Ali bin Abdul Kafi Al-Subki.
⑦ Allama Ahmad bin Muhammad Shakir. May Allah have mercy on them all.
Besides these personalities, some other names are also presented, but since generally or in their respective fields these mentioned personalities have influence, only these names have been relied upon. How accurate is the list of names presented? This can easily be gauged from the following lines:
① Mutarrif bin Abdullah bin Al-Shakhir, may Allah have mercy on him:
(Mutarrif ibn Abdullah ibn al-Shakhkhir, may Allah have mercy on him, is counted among the senior Tabi‘in. He is the son of the famous companion Abdullah ibn al-Shakhkhir, may Allah be pleased with him. Imam al-Dhahabi writes: (The exemplary Imam, the proof) and also that he was a pious person, one whose prayers were answered, and a possessor of miracles. He passed away in 95 AH. Hafiz Ibn Hajar, may Allah have mercy on him, said: A trustworthy, devout, and virtuous person, among the narrators of the six canonical books.
)
The name of Hazrat Mutarrif, may Allah have mercy on him, has been mentioned by Hafiz Ibn Abdul Barr in التمهيد and الاستذكار, by Hafiz al-Iraqi in Tarh al-Tathreeb, and by Hafiz Ibn Hajar, may Allah have mercy on him, in Fath al-Bari. The following statement is attributed to him: If the evening of the 29th remains cloudy, then relying on the science of arithmetic and the lunar mansions, fasting can be observed.
It should be clear here that all the scholars who have attributed this statement to Mutarrif ibn Abdullah have taken their reference from Hafiz Ibn Abdul Barr. After consulting the books of Hafiz Ibn Abdul Barr, it cannot be said with certainty that this attribution to Mutarrif ibn Abdullah is authentic.
Accordingly, Hafiz Ibn Abdul Barr, may Allah have mercy on him, while discussing this matter in Al-Istidhkar, writes:
قيل انه مطرف بن عبد الله بن الشخير والله اعلم كها جاتا هے كه وه مطرف بن عبد الله بن الشخير هيں، والله اعلم.
“It is said that he is Mutarrif ibn Abdullah ibn al-Shakhkhir, but Allah knows best.”
And in التمهيد, he writes a lengthy discussion on this topic:
وهو مذهب تركه العلماء قديما وحديثا للاحاديث الثابتة عن النبى صلى الله عليه وسلم: (صوموا لرؤيته وافطروا لرؤيته فإن غم عليكم فأتموا ثلاثين) ولم يتعلق احد من فقهاء المسلمين باعتبار المنازل فى ذلك انما هو شيء روي عن مطرف بن عبد الله بن الشخير وليس بصحيح عنه والله اعلم ولو صح ما وجب اتباعه لشذوذه ولمخالفة الحجة له.
This is a doctrine—that is, relying on the lunar mansions’ calculations when the sky is cloudy at the time of the crescent’s appearance—which all previous and subsequent scholars have abandoned due to the authentic hadiths proven from the Messenger of Allah, peace and blessings be upon him. The Prophet, peace be upon him, said:
“Fast upon seeing the crescent and break your fast upon seeing it. If it is obscured by clouds, then complete thirty days.”
None of the Muslim jurists have based the sighting of the crescent on the lunar mansions. This statement is attributed to Mutarrif ibn Abdullah ibn al-Shakhkhir, but Allah knows best. However, this attribution is not correct, and even if it were proven correct, due to its contradiction with evidence and its being a rare opinion, it is not obligatory to act upon it.
Hafiz Ibn Hajar, may Allah have mercy on him, also quoted this statement of Hafiz Ibn Abdul Barr, may Allah have mercy on him.
From the aforementioned statements of Hafiz Ibn Abdul Barr and Hafiz Ibn Hajar, may Allah have mercy on them, it is clear that attributing the issue of beginning and ending lunar months based on arithmetic and lunar mansions to Hazrat Mutarrif, may Allah have mercy on him, is not correct for two reasons:
Firstly: The attribution of this statement to Hazrat Mutarrif is not correct. This reveals the error or oversight of those who attribute this statement to Hazrat Mutarrif with certainty and conviction.
Secondly: Even if this statement is accepted as correctly attributed to Hazrat Mutarrif, reliance on the lunar mansions can only be in one case: when the sky is cloudy, and the experts in astronomy assure that if there were no clouds, the sighting would have been certain.
② Imam Muhammad ibn Idris al-Shafi’i, may Allah have mercy on him:
The second important figure in this series is Imam Shafi’i. It is narrated from him that whoever knows the phases of the moon and the stars to determine the moon’s rising and setting, and through his knowledge knows that the moon will definitely appear today, but at the time of the moon’s appearance the sky becomes cloudy, then it is permissible for him to make the intention of fasting; this fast will be sufficient for him, meaning his obligation will be fulfilled.
Here, two points are noteworthy:
Firstly: This statement is neither found in any book of Imam Shafi’i, may Allah have mercy on him,
nor has any reliable student narrated it from him, nor does it align with the methodology of Imam Shafi’i, may Allah have mercy on him. Especially if someone has studied the book الرسالة of the Imam, he will certainly say that this is not the statement of the Imam. Furthermore, many prominent scholars have declared this attribution to Imam Shafi’i, may Allah have mercy on him, to be incorrect. Such as Imam Ibn Abd al-Barr, Imam Ibn Taymiyyah, Hafiz Zain al-Din al-Iraqi, and Allama Abu Bakr Ibn al-Arabi, may Allah have mercy on them all.
Secondly: The same point that was mentioned regarding Hazrat Mutarrif, may Allah have mercy on him, that this permission is only for the person who is an expert in this field, and only in the case when the sky is cloudy and due to clouds etc., it is not possible to see the moon.
③ The Jurist Muhammad ibn Muqatil al-Razi :
(He was a student of Imam Muhammad ibn al-Hasan al-Shaybani, narrating hadith from Imam Waki’ and others. Hadith scholars have declared him weak. He held a position in jurisprudence,
)
In jurisprudence books, it is mentioned that Muhammad ibn Muqatil al-Razi’s doctrine was that if multiple experts in astronomy confirm that the sighting of the crescent is certain today, then they would rely on them. However, firstly, from his life circumstances it is evident that he did not hold such a status in hadith and jurisprudence that his opposition would affect the consensus of the Ummah; secondly, many Hanafi scholars themselves have refuted his opinion, such as Imam Sarkhasi and others.
④ Abu al-Abbas Ahmad ibn Surayj al-Shafi’i:
(Sheikh al-Islam Abu al-Abbas Ahmad ibn Umar ibn Sarij al-Shafi’i is the imam of his time. He acquired knowledge from Imam al-Shafi’i’s student al-Muzani and reached such a status that he was called the Mujaddid of the third century. He passed away in 306 AH. It is said that he authored approximately four hundred books.
)
Among the scholars to whom this statement can be correctly attributed, the most important and earliest figure is Imam Ibn Sarij, may Allah have mercy on him. This is why Allama Ahmad Shakir, may Allah have mercy on him, has mentioned his name very emphatically.
However, a few points are noteworthy:
① None of Ibn Sarij’s writings are currently available to us; a brief statement of his is quoted in fiqh books. There is severe disagreement among Shafi’i jurists regarding its interpretation and deriving rulings from it. Imam Nawawi, Hafiz Ibn Hajar, and Hafiz Zain al-Din al-Iraqi, may Allah have mercy on them, have transmitted five statements of the Shafi’i imams, which are as follows:
a: If the sky is not clear and the Ramadan crescent is not sighted, then it is permissible for one who has knowledge of calculation and lunar mansions to rely on his knowledge and fast. However, this fast will not replace the obligatory fast.
b: It will be permissible to fast, and the obligation will also be lifted.
c: For those who have correct knowledge of calculation, it will be permissible to fast on such a day, but not for others.
d: For experts in astronomy and astrology, it will be permissible to fast, but not for others.
e: For experts in astronomy and astrology as well as others, it will be permissible to fast.
② Imam Ibn Sarij’s knowledge and piety are unquestionable, and his fiqh expertise is an undeniable fact. However, it is also noteworthy that he never met Imam al-Shafi’i, may Allah have mercy on him. The question arises: how did Imam al-Shafi’i’s statement reach Ibn Sarij, since Ibn Sarij based his statement on Imam al-Shafi’i’s opinion?
③ The statement attributed to Ibn Sarij indicates that fasting based on astronomical knowledge is permissible but with some conditions:
First: It must be conclusively established through astronomy that the crescent has appeared.
Second: The crescent must not be visible due to cloud cover in the sky.
Third: Only those who possess knowledge of astronomy are permitted to act on this; others are not.
④ It seems that Ibn Sarij, may Allah have mercy on him, said this in imitation of his imam. It is generally observed that out of reverence and imitation, a person is compelled to support a statement and defend the personality of a respected elder. Although the intention is not to defend falsehood, it is quite possible that this statement attributed to Imam al-Shafi’i reached Imam Abu al-Abbas, may Allah have mercy on him, through some means, and he was compelled to say it out of imitation and reverence for his imam.
Therefore, once it is established that this is not the position of Imam al-Shafi’i, the entire basis of the argument automatically collapses.
And Allah knows best.
⑤ Abdullah bin Muslim bin Qutaibah, may Allah have mercy on him:
(Abdullah bin Muslim bin Qutaybah, may Allah have mercy on him, is famously known as Ibn Qutaybah al-Dinawari. He was of a strict Salafi temperament. Imam Ibn Taymiyyah, may Allah have mercy on him, used to call him the preacher of Ahl al-Sunnah. He is the author of many books. He followed the school of Imam Ishaq ibn Rahwayh. He passed away in Rajab 276 AH. Imam Al-Dhahabi titles him as “Al-Allamah Al-Kabir Dhul-Funun.”
)
Regarding relying on the science of arithmetic and the lunar mansions when the horizon is cloudy, the name of Allamah Ibn Qutaybah has also been mentioned by Hafiz Ibn Abdul Barr, may Allah have mercy on him. However, firstly, the writer of these lines has hesitation about attributing this statement to Ibn Qutaybah (the hesitation is because after consulting many books of the esteemed scholar, I could neither find this statement nor has anyone other than Hafiz Ibn Abdul Barr transmitted it from him. Initially, I had strong hope that this statement would be found in Allamah’s book Gharib al-Hadith. But despite searching, this narration was not found in Kitab al-Siyam or the Ahadith of Ibn Umar, may Allah be pleased with them. Allah knows best.)
Secondly, after transmitting this statement of Allamah Ibn Qutaybah, Hafiz Ibn Abdul Barr, may Allah have mercy on him, writes that this is a fabricated statement of Ibn Qutaybah and it is not correct to rely on him in such matters.
Hafiz Ibn Hajar, may Allah have mercy on him, also transmitted this statement of Ibn Abdul Barr and agreed with him.
⑥ Imam Taqi al-Din al-Subki al-Shafi’i, may Allah have mercy on him:
In this regard, the name of Imam Subki, may Allah have mercy on him, is mentioned, and his position is almost the same as that of Ibn Siraj, may Allah have mercy on him, which has been quoted. Accordingly, he writes in his book العلم المنشور while discussing this topic:
فانا اختار فى ذلك قول ابن سريج ومن وافقه فى الجواز خاصة لافي الوجوب وشرط اختياري للجواز حيث ينكتشف من علم الحساب انكشافا جليا امكانه ولا يحصل ذلك الا لماهر فى الصنعة.
Among the later scholars, the opinion of an Egyptian Hanafi scholar Sheikh Muhammad bin Bakhit al-Muti’i is also the same. See: his treatise
Also, Sheikh Muhammad Bakhit al-Muti’i’s student Ahmad al-Ghumari al-Maghribi has also preferred this view and has written a treatise on this matter called “Tawjīh al-Anẓār.”
I prefer the opinion of Ibn Siraj and those who agree with him, and that is not only to the extent of permissibility but to the extent of obligation. And the condition for choosing permissibility is that it becomes evident based on the knowledge of arithmetic that the crescent will definitely appear. And this consideration is not attainable by anyone except a person skilled in astronomy.
⑦ Allama Ahmad Shakir, may Allah have mercy on him:
(Allama, may Allah have mercy on him, was born in Egypt in 1309 AH. Under the affectionate care of his father, Allama Muhammad Shakir, he received both religious and worldly education and reached such a status that people forgot his father. The late Allama was well-versed in Hadith, Tafsir, Fiqh, and Linguistics, indeed proficient in every discipline. He had a good insight into contemporary issues, as is evident from his writings and research. Allah Almighty endowed him with remarkable courage; he dealt a significant blow to blind imitation and religious rigidity in his era. He served as a Qazi for more than thirty years and passed away in 1377 AH.
)
In my view, among the later scholars, he is the most important personality because the late Allama was well-versed in Hadith, Fiqh, and indeed all Shariah and Arabic sciences. The late Allama authored a treatise in 1357 AH corresponding to 1939 AD, in which he emphasized three points:
① It is no longer permissible to rely on the sighting of the crescent moon for the beginning and end of lunar months.
② The entire Muslim world should be subject to the sighting of the Islamic center, Makkah Mukarramah.
③ The entire Muslim world should adopt the same day for fasting, Eid, and the day of Arafah.
The summary of the late Allama’s first point is that when the characteristic of Umayyah (blind imitation) ended in this Ummah, it became obligatory to resort only to calculation, to disregard the issue of crescent moon sighting, and the first date of the month should be the date on which the moon disappears after the sun, even if it happens a moment later.
In the previous pages, we have explained the historical background of the issue of crescent moon sighting or determining the beginning and end of the lunar month by calculation or lunar mansions, from which it is clear that the attribution of this opinion to the venerable scholars is not reliable, and the conditions under which these scholars permitted it do not establish a general rule but rather allow personal practice. However, in this era, people have emerged who say that since there are experts in calculation and lunar mansions, lunar months should be determined through astronomy. Therefore, perhaps I am justified in saying that this is an innovation of the present age, and unfortunately, the pen of Allama Ahmad Shakir, may Allah have mercy on him, also stumbled here.
May Allah’s countless blessings be upon the late Allama. It is not known in what state the Allama wrote this treatise? It is astonishing that such interpretations came from a Salafi and Athari scholar like him. Indeed, when the writer of these lines read this treatise, he told his companions that if he were not familiar with the writing style and manner of the late Allama, he would have said that this is not the composition of the late Allama. But it is true (لكل جواد كبوة ولكل عالم هفوة) later it became known that the writer of these lines was not alone in this astonishment; some other scholars before us were also surprised by this. Accordingly, Sheikh Ismail Ansari wrote a treatise refuting Allama Ahmad Shakir, titled (لو غيرك قالها يا استاذ) “O Teacher! I wish someone else had said this.” The famous researcher Allama Bakr bin Abu Zaid, may Allah have mercy on him, writes that he received a letter from Sheikh Ismail Ansari, may Allah have mercy on him, in which he expressed apology for what Sheikh Ahmad Shakir, may Allah have mercy on him, had written and clearly stated that he was not satisfied with that opinion but only intended to raise the issue.
This letter of Allama Ahmad Shakir, may Allah have mercy on him, indicates that the late Allama was not satisfied with his opinion and was now retracting it.
Another point worth noting is that this booklet of the late Allama was written in 1357 AH corresponding to 1939 AD, about twenty years before his death. After that, the Allama remained engaged in continuous writing and compilation, had many opportunities to address this topic, but remained completely silent. Especially in the commentary on Musnad Ahmad, whose first volume’s preface was written in 1365 AH, and in the Musnad, many hadiths appeared relevant to the topic, but the late Allama did not annotate any of them, even the hadith of Abdullah bin Abbas, may Allah be pleased with them, which scholars have used to argue لكل أهل بلد رؤيتهم, was passed over by the late Allama without any discussion on the authenticity of the chain, not a single word was written
, although it was a significant opportunity to express his opinion, as was his habit on such occasions. Furthermore, see the detailed index placed at the end of each volume, for which the main work of the Musnad was started, where he titles the hadith of Ibn Abbas, may Allah be pleased with them: رؤية الهلال ولكل أهل بلد رؤيتهم
All these points strengthen the fact that the late Allama had retracted his statement. And all praise is due to Allah.
Sheikh al-Islam Imam Ibn Taymiyyah, may Allah have mercy on him, writes:
وقد اجمع المسلمون عليه ولا يعرف فيه خلاف قديم اصلا ولا خلاف حديث الا ان بعض المتاخرين من المتفقهة الحادثين بعد الماية الثالثة زعم انه اذا غم الهلال صار للحاسب ان يعمل فى حق نفسه بالحساب فان كان الحساب دل على الرؤية صام والا فلا هذا القول وان كان مقيدا بالاغمام ومختصا بالحاسب فهو شاذ مسبوق بالاجماع على خلافه فاما اتباع ذلك فى الصحو و تعليق عموم الحكم العام به فما قاله مسلم.
Meaning, there has been consensus among Muslims on this matter (that only the sighting of the crescent moon is to be considered for the beginning and end of the lunar month), and no ancient or modern disagreement has been reported. However, after the third century AH, some jurists emerged who held the view that if the sky on the 29th evening is cloudy, then it is permissible for those knowledgeable in astronomy to act according to calculation. Thus, if calculation indicates that (if the sky had been clear, the crescent would have certainly been sighted), then fast; otherwise, do not fast. Although this opinion is conditional on the sky being cloudy and specific to astronomers, it is rare and emerged after the consensus of the Ummah. However, accepting it when the sky is clear and considering it a general rule is an issue that no Muslim has ever supported.
But here arises a question: why is the opinion of astronomers valid when the sky is cloudy but not when it is clear? What is the evidence from the Qur’an and Hadith for this distinction? Then what is the meaning of the Prophet Muhammad’s, peace be upon him, statement: فإن غم عليكم فأكملوا عدة شعبان ثلاثين, while this hadith is narrated in the six major books from about half a dozen companions? See: Jami’ al-Usul, vol. 6, p. 260 and following.
Hafiz Ibn Hajar, may Allah have mercy on him, after quoting Ibn Surayj’s opinion, writes:
Ibn al-Sibagh Abd al-Sayyid bin Muhammad says that fasting based on the knowledge of calculation and astronomy is absolutely not obligatory; the scholars of our religion agree on this. Hafiz Ibn Hajar, may Allah have mercy on him, says that Ibn al-Mundhir has reported the consensus of the Ummah in his book Al-Ashraf that if the moon is not sighted due to cloudy skies, fasting on the 30th day is not obligatory, and many companions, may Allah be pleased with them, considered it disliked. It should be noted that Ibn al-Mundhir did not differentiate between those who know and those who do not know the astronomical calculations. Therefore, whoever makes such a distinction is against the consensus and is not valid.
From the statements of these two Imams, it is clear that crescent moon sighting is a condition for confirming lunar months; otherwise, completing thirty days is necessary. This has been the practice of the Salaf and Khalaf scholars. If some people later disagreed with this consensus, it was in a very limited circle, which does not affect the consensus of the Ummah. However, its authority remains. Perhaps this is why the committee of the leading scholars of Saudi Arabia also endorsed Imam Ibn Taymiyyah’s opinion (see previous reference). The famous researcher Sheikh Bakr bin Abu Zaid, may Allah have mercy on him, wrote a lengthy article on this topic, which is extremely beneficial for every student.
