This excerpt is taken from the book of Shaykh Maqsood al-Hassan Faizi Moon Sighting.
Second Discussion:
After understanding the legal status of moon sighting and astronomical calculations in light of the Quran and Hadith, we turn to the arguments of the opposing party. Those who rely on calculations and the phases of the moon instead of moon sighting base their argument on a few transmitted and rational proofs. Below are some of their important transmitted arguments. However, this is not the time to mention rational arguments, as discussing them would lengthen the paper; those interested in details can refer to the second issue of the Islamic Assembly Journal and volume three of the Research of the Senior Scholars.
The first argument: The Messenger of Allah ﷺ said:
إذا رأيتموه فصوموا وإذا رأيتموه فأفطروا فإن غم عليكم فاقدروا له.
Reference: Sahih al-Bukhari: 1900, 1906 Al-Sawm. Sahih Muslim: 1080 Al-Sawm narrated by Abdullah ibn Umar.
"When you see the moon, fast, and when you see it, break your fast; and if it is obscured from you, then estimate."
The reasoning behind this argument is that in this Hadith, the Prophet ﷺ states that if the sky is cloudy, then فاقدروا له and in other Hadiths it is mentioned that if the sky is cloudy, then فأكملوا العدة ثلاثين. Generally, scholars have considered the second narration as an explanation of the first narration, but those who hold this opinion argue that the two phrases address different groups of people. When you ﷺ said فاقدروا له, this address is to those who are familiar with the phases of the moon and astronomical knowledge, meaning they are being told that when the sky is cloudy, then قدروه بمنازل القمر calculate the phases of the moon. If the calculation of the moon's phases indicates that the moon should be visible today, then fast the next day, or break your fast; and if the calculation indicates that it is a day of the month, then do not fast, nor break your fast.
And where you ﷺ said فأكملوا العدة ثلاثين, this address is for the general public who are not familiar with the phases of the moon and astronomical knowledge, that if the evening of the twenty-ninth is cloudy, then since you cannot calculate the phases of the moon, complete the count to thirty.
Furthermore, they argue that since educated people have emerged in the Ummah and news about the moon can be easily communicated from one corner of the world to another, reliance on sighting will only be for that small group who cannot receive news about the beginning of the month. However, those who can easily receive this news should rely on the statements of astronomers.
Reference: See: Awail al-Shuhur by Ahmad Shakir, pp. 15, 16.
There are several objections to this argument:
① The meaning of this Hadith is such that it has not been established by any Imam, jurist, or scholar in the early centuries. (Some early scholars whose names can be mentioned in this regard have already been discussed regarding the reality of these statements.)
In fact, the consensus of the scholars of the Ummah and the jurists of the community has been contrary to this, as has been mentioned regarding Sheikh al-Islam Imam Ibn Taymiyyah رحمه الله.
② Every student of Hadith and the science of Hadith knows that to determine the meaning of a Hadith, one must first look at its various chains of narration, because sometimes a Hadith is narrated briefly from one chain while it is mentioned in detail in another chain or another book. Similarly, one must also consider the Hadiths narrated by other Companions رضي الله عنهم regarding this meaning, and only then can the correct meaning of a Hadith be determined. Based on this principle, the scholars of Hadith have determined the meaning of the Hadith in question. Thus, the scholars of Hadith have first looked at the other chains of the mentioned Hadith, then after considering the narrations of other Companions رضي الله عنهم regarding this meaning, they concluded that in this Hadith, فاقدروا means counting the days of the month of Sha'ban, estimating, and completing thirty days after counting.
Reference: See: Al-Tamhid, vol. 14, p. 352 and onwards; Fath al-Bari, vol. 4, p. 156; Tahrir al-Taqrib, vol. 4, p. 105; Umdat al-Qari, vol. 10, p. 373; Al-Ma'rifah, vol. 6, p. 430 and onwards; also see: Fiqh al-Nawazil, vol. 2, pp. 208 to 311.
It should be noted that all linguists have opposed Ibn Surayj's statement regarding this matter and have written that فاقدروا means to estimate, to calculate, etc. Thus, the famous linguist Abu Mansur al-Azhari, who died in 370 AH, writes in the explanation of فان غم عليكم فاقدروا له: أى قدروا عدة الشهر واكملوا ثلاثين يوما, then after quoting Ibn Surayj's opposing statement, he writes: والقول الاول عندي أصح وأوضح
Reference: (Tahdhib al-Lughah, vol. 9, p. 22)
. The author of Lisan al-Arab has also quoted this statement of al-Azhari and remained silent.
Reference: Lisan al-Arab, vol. 5, p. 78
Moreover, the authors of Gharib al-Hadith have also determined the same meaning,
Reference: See: Gharib al-Hadith by Ibn al-Jawzi, vol. 2, p. 223; Al-Nihayah fi Gharib al-Hadith by Ibn al-Athir, vol. 4, p. 23; Tafsir Gharib al-Hadith by Ibn Hajar, p. 192.
Ibn Surayj is the first person to whom this meaning can be correctly attributed, as has been discussed earlier. For example, the famous commentator of Hadith books, Imam al-Khattabi رحمه الله, while commenting on the mentioned Hadith in his explanation of Bukhari, writes:
وذهب عامة العلماء إلى أن معنى التقدير فيه استيفاء عدد الثلاثين وقد روي عن رسول الله صلى الله عليه وسلم من طريق أبى هريرة وابن عمر وهذا القول هو المرضي الذى عليه الجمهور من الناس والجماعة منهم.
Reference: A'lam al-Hadith, vol. 2, p. 942.
Generally, scholars have concluded that in this Hadith, (al-taqdir) means completing the count to thirty. The Hadith narrated from Abu Hurairah and Ibn Umar رضي الله عنهما states the same from the Messenger of Allah صلى الله عليه وسلم; this is the preferred statement and is the position of the majority of scholars.
Hafiz Ibn Hajar رحمه الله writes:
فقالوا: المراد بقوله (فاقدروا له) اي انظروا فى أول الشهر واحسبوا تمام الثلاثين، ويرجح هذا القول الروايات الأخر المصرحة بالمراد وهى ما تقدم من قوله (فأكملوا العدة ثلاثين) ونحوها وأولي ما فسر الحديث بالحديث
Reference: Fath al-Bari, vol. 4, p. 120.
Thus, the majority say that the meaning of your صلى الله عليه وسلم statement فاقدروا له is to look from the beginning of the month and complete the count to thirty; all other narrations that explicitly mention this also support this statement. That is, the Hadiths that have just been mentioned, in which your صلى الله عليه وسلم statement is: فأكملوا العدة ثلاثين and it is best that one Hadith is explained by another Hadith.
The well-known and relied-upon Imams of Hadith who have narrated this Hadith in their books also indicate that the narration in which the word فاقدرواله is mentioned explains those Hadiths in which the words فأكملوا العدة ثلاثين، فعدوا ثلاثين اور فأكملوا عدة شعبان ثلاثين and so on are mentioned. For all the words mentioned in this regard,
Reference: See: Fiqh al-Nawazil, vol. 2, pp. 208, 209.
For example:
a: Imam of Hadith, Imam Abu Abdullah Bukhari رحمه الله, when he first narrated the mentioned Hadith of Abdullah ibn Umar رضي الله عنهما in his Sahih under the Book of Fasting, Chapter 11, immediately after that, he also narrated the following Hadiths of Ibn Umar and Abu Hurairah رضي الله عنهما in its explanation:
① الشهر تسع وعشرون ليلة، فلا تصوموا حتى تروه فإن غم عليكم فأكملوا العدة ثلاثين.
[Sahih al-Bukhari: 1907 Al-Sawm. Sahih Muslim: 1080 Al-Sawm, narrated by Ibn Umar.]
② صوموا لرؤيته وأفطروا لرؤيته فإن غبي عليكم فأكملوا عدة شعبان ثلاثين.
[Sahih al-Bukhari: 1909 Al-Sawm.]
After mentioning these two Hadiths, Imam Bukhari رحمه الله subtly indicated that the ambiguity and confusion regarding the meaning of فاقدروا له is detailed and clarified in these two Hadiths, thus this is its correct interpretation.
b: Imam Bukhari's student, Imam Muslim رحمه الله, also adopted the same approach, first narrating the mentioned Hadith of Ibn Umar رضي الله عنهما in which the words فاقدروا له are mentioned, then in its explanation and detail, he narrated the various chains of this Hadith
Reference: (Sahih Muslim, vol. 2, pp. 147, 146 with Minat al-Mun'im.)
, some of whose words are:① فإن أغمي عليكم فاقدروا له ثلاثين.
Reference: Hadith of the chapter: 2
② فإن غم عليكم فاقدروا ثلاثين.
Reference: Hadith of the chapter: 3
In addition to these two Imams, two other famous Imams have also elaborated on this matter.
c: Thus, Imam Ibn Khuzaymah رحمه الله, in his Sahih, titles a chapter:
باب الامر بالتقدير للشهر اذا غم على الناس
Under this chapter, he narrated the same Hadith of Abdullah ibn Umar رضي الله عنهما in which the word فاقدروا له is mentioned. Then to clarify it, he titles a new chapter:
باب ذكر الدليل على ان الأمر بالتقدير للشهر اذا غم ان يعد ثلاثين يوما ثم صام
In this chapter, he has narrated the same two Hadiths of Abu Hurairah and Abdullah ibn Umar رضي الله عنهما that Imam Bukhari رحمه الله mentioned.
Reference: Al-Ihsan bi Tartib Sahih Ibn Hibban, vol. 5, p. 186.
Imam Ibn Khuzaymah's student, Imam Ibn Hibban رحمه الله, titles a chapter in his Sahih:
ذكر الامر بالقدر لشهر شعبان اذا غم على الناس رؤية هلال رمضان
Then in this chapter, he mentioned the same Hadith of Abdullah ibn Umar رضي الله عنهما that has been mentioned repeatedly. Then to clarify the term فاقدروا له, he established two more chapters and in them, he mentioned the same Hadith of Abu Hurairah رضي الله عنهما that has been referenced from Bukhari.
ذكر البيان بان قوله صلى الله عليه وسلم (فاقدروا له) اراد به اعداد الثلاثين.
ذكر البيان بان قوله (فاقدروا له) اراد به اعداد الثلاثين.
Reference: Mishkat al-Masabih, edited by Al-Albani, vol. 1, p. 615; see also: Al-Ma'rifah al-Masabih, vol. 4, p. 206, old edition.
h: Imam al-Baghawi رحمه الله also clarified this in his Masabih al-Sunnah. He writes:
قال رسول الله صلى الله عليه وسلم: لا تصوموا حتى تروا الهلال ولا تفطروا حتى تروه فإن غم عليكم فاقدروا له وفي رواية قال: الشهر تسع وعشرون ليلة، فلا تصوموا حتى تروه فإن غم عليكم فأكملوا العدة ثلاثين.
If all these references are quoted, the paper would become too lengthy; the purpose of this statement is that the narration in which the words فاقدروا له are mentioned is ambiguous, whose explanation is found in other narrations with words such as فأكملوا العدة ثلاثين، فعدوا ثلاثين and so on. This is an issue on which the Imams of Hadith and the commentators of Hadith have reached a consensus.
I did not wish to prolong this topic, but since Allama Ahmad Shakir رحمه الله based his position on this Hadith and some of our elders have also raised this topic in India following his lead, I felt it necessary to elaborate. Now, in the interest of brevity, I will conclude by citing one Hadith from the narration of Abdullah ibn Umar رضي الله عنهما, in which the explanation of فَاقْدِرُوا is mentioned. The Messenger of Allah صلى الله عليه وسلم said:
إن الله جعل الأهلة مواقيت فإذا رأيتموه فصوموا وإذا رأيتموه فأفطروا فإن غم عليكم فاقدروا له أتموه ثلاثين.
Reference: Musannaf Abdul Razzaq, vol. 4, p. 156, no. 7306. Mustadrak al-Hakim, vol. 1, p. 423. Sahih Ibn Khuzaymah, vol. 3, p. 201. Al-Sunan al-Kubra by Al-Bayhaqi, vol. 4, p. 204.
Allah has made the moon a calendar for the people, so when you see the moon, fast, and when you see it, break your fast; then if the sky is cloudy, estimate and complete thirty days.
This Hadith clearly refutes the opinion of Abu al-Abbas Ibn Surayj and Allama Ahmad Shakir رحمهما الله that the original meaning of فاقدروا is أتموا ثلاثين يوما and not the calculation of the phases of the moon. And Allah knows best.
③ A clear study of the Hadiths shows that the practice of the Prophet صلى الله عليه وسلم regarding the beginning and end of the months was solely based on moon sighting, even though Allah could have informed him through revelation. It is evident that there can be no other method superior to the practice of the Prophet صلى الله عليه وسلم. Thus, Aisha رضي الله عنها states:
كان رسول الله صلى الله عليه وسلم يتحفظ لشعبان ما لا يتحفظ لغيره ثم يصوم لرؤيته رمضان فإن غم عليه عد ثلاثين يوما ثم صام.
Reference: Sunan Abu Dawood and Sunan al-Tirmidhi, etc., the narration has been mentioned.
The Prophet صلى الله عليه وسلم paid attention to the days of Sha'ban as he did not for any other month, then he would fast upon sighting the moon, and if it was cloudy, he would complete thirty days and then fast.
Hafiz Ibn al-Qayyim رحمه الله writes in Zad al-Ma'ad:
وكان من هديه ان لا يدخل فى صوم رمضان الا برؤية محققة او بشهادة شاهد واحد.
Reference: Zad al-Ma'ad fi Hadi Khayr al-Ibad, vol. 2, p. 38.
"Your صلى الله عليه وسلم method was that he did not fast for Ramadan without the proof of moon sighting or the testimony of one witness."
In contrast, there is no evidence from the practice of the Prophet صلى الله عليه وسلم that he kept a calculation of the phases of the moon or encouraged its teaching, nor did the Companions and the Tabi'in do so after him صلى الله عليه وسلم.
④ There is no example in the Shariah, which is for all, both the ignorant and the knowledgeable, where an action that is obligatory for every capable, sane, adult Muslim, such as fasting in Ramadan, is differentiated between the knowledgeable and the ignorant in the case of a cloudy sky. This is a point that no Hadith scholar has accepted, nor is there any evidence for it from Hadith or the Quran.
In summary, the meaning of this Hadith does not align with what these individuals are trying to establish, whether through transmission, reason, or language.
The second argument: The second Hadith from which these individuals derive their argument is:
The Messenger of Allah صلى الله عليه وسلم said:
إنا أمة أمية لا نكتب ولا نحسب الشهر هكذا وهكذا يعني مرة تسعة وعشرين، ومرة ثلاثين.
Reference: Sahih al-Bukhari: 1913 Al-Sawm. Sahih Muslim: vol. 2, p. 147 narrated by Umar.
"We are an unlettered nation, neither writing nor calculating; the month is sometimes twenty-nine and sometimes thirty."
The reasoning behind this argument is that the Messenger of Allah صلى الله عليه وسلم described himself and his Ummah as أُمِّيَّةٌ and lacking knowledge of calculation and writing regarding the beginning and end of the lunar months. Then, when the people of this Ummah are no longer أُمِّيَّةٌ and experts in calculations, astronomy, and celestial knowledge have emerged among them, the need for moon sighting has ceased, etc.
Reference: Awail al-Shuhur by Ahmad Shakir, pp. 13, 14. Also see: Majallat Majma al-Fiqh, issue three, volume two, p. 842, article by Sheikh Mustafa Kamal Tazri.
There are several observations regarding this argument:
① This argument contradicts the scholars of the Salaf and the consensus of the Ummah; no reputable scholar or Imam in the early centuries or thereafter has taken the meaning that is being taken here. It is astonishing to see how Allama Ahmad Shakir رحمه الله وغفر له, as a scholar of Hadith and Salafi, could make such an interpretation and explanation. There is no doubt that we do not support blind imitation, but at the same time, we consider it entirely contrary to the Salafi methodology to take any meaning of a verse or Hadith that contradicts the understanding of the Salaf. In fact, I would say clearly that the primary reason for the deviation of the Khawarij and other false sects from the right path was that they determined the meanings of certain verses and Hadiths that did not align with the understanding of the Companions رضي الله عنهم and the Tabi'in رحمهم الله. Therefore, there is a danger that those who take such strange meanings may not be deserving of the warning mentioned in the divine statement:
﴿ وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا ﴾
Reference: (An-Nisa: 115)
"Whoever opposes the Messenger after the guidance has become clear to him and follows a path other than that of the believers, We will turn him to what he has turned to and burn him in Hell, and what an evil destination."
Unfortunately, this trend is rapidly increasing among our youth and newly educated individuals. When they are cautioned about this, they boldly and arrogantly respond that: "We are not followers of anyone," عياذ باللہ.
② The statements of scholars indicate that this Hadith is a commendation for the Ummah of Muhammad (صلى الله عليه وسلم), and the meaning being presented in the reasoning is flawed. However, any verse or Hadith that is a commendation for the Ummah is inherently good for the Ummah. This is a point that Sheikh al-Islam Imam Ibn Taymiyyah رحمه الله has elaborated on in detail in his treatise "Al-Hilal" and clarified this meaning with multiple examples; every student should refer to it. Sheikh al-Islam رحمه الله writes:
وظهر بذلك ان الأمية المذكورة هنا صفة مدح وكمال من وجوه من جهة الاستغناء عن الكتاب والحساب بما هو أبين منه وأظهر وهو الهلال، ومن جهة أن الكتاب والحساب هنا يدخلها غلط ومن جهة أن فيهما تعبا كثيرا بلا فائدة فان ذلك شغل عن المصالح اذ هو مقصود لغيره لا بنفسه واذا كان نفي الكتاب والحساب عنهم للاستغناء عنه بخير منه، وللمفسدة التى فيه كان الكتاب والحساب فى ذلك نقصا وعيبا بل سيئة وذنبا فمن دخل فيه فقد خرج عن الأمة الأمية فيما هو من الكمال والفضل السالم عن المفسدة ودخل فى أمر ناقص يؤديه إلى الفساد والاضطراب.
Reference: Majmu' al-Fatawa, vol. 25, p. 174.
This discussion reveals that the attribute of أُمِّيَّةٌ mentioned in this Hadith is to be taken in the sense of commendation and perfection, for various reasons:
① Moon sighting, which is a very clear matter, makes reliance on calculations unnecessary.
② While there is a possibility of error in relying on calculations.
③ Engaging in calculations can lead to significant unnecessary trouble, as it diverts attention from other important matters. It should also be clear that calculations related to the phases of the moon are not an end in themselves but a means to other desired ends.
And when the situation is such that the negation of calculations is made because they are unnecessary, and this is better than engaging in them, then getting entangled in calculations becomes a deficiency and flaw, and it can even reach the level of sin. Therefore, whoever becomes entangled in the complexities of calculations has deprived himself of the perfection that was the honor of this Ummah and has engaged in a futile task that ultimately leads to losses and confusions.
Allama Taqi al-Din al-Subki رحمه الله comments on this Hadith:
The fact that the Arabs or this Ummah do not write or read is a source of honor for them because it has been decreed in divine knowledge that these people will be included in the unlettered nation of the Prophet.
Reference: Imam Subki's treatise "Al-Ilm al-Manshur," pp. 18, 19.
The statements of both Imams, Ibn Taymiyyah and al-Subki رحمهما الله, indicate that the attribute of أُمِّيَّةٌ and distance from knowledge of calculations is a commendable and perfect attribute for the Ummah, not a blameworthy or deficient attribute to be discarded. Rather, it is like someone who is aware of the evils and corruptions in a city; if this is mentioned in a gathering, and someone says, "I do not know this place and have never seen the way there," it is evident that this ignorance and lack of knowledge is not a blameworthy attribute for that person but a commendable one.
③ The word إنا أمة أمية in this Hadith is coupled with the words لا نكتب ولا نحسب and الشهر هكذا وهكذا, indicating that the purpose is to inform the Ummah that they do not need knowledge of astronomy and the phases of the moon regarding the beginning and end of the lunar months. Rather, the month will either be 29 days or 30 days, knowledge of which is obtained through moon sighting or by completing thirty days, as is commanded in multiple Hadiths. This does not mean that when the attribute of أُمِّيَّةٌ ceases in this Ummah, it will rely on calculations and astronomical knowledge, and the Ummah will become independent of moon sighting. Thus, Hafiz Ibn Hajar رحمه الله explains this Hadith by stating:
In this Hadith, the reference to calculations pertains to the movements of stars and their phases, because at that time, very few people knew this science. Therefore, the rulings regarding fasting, etc., were related to moon sighting to relieve the difficulties associated with determining the phases of the stars. Even after that, the same rulings regarding fasting, etc., continued, even though knowledgeable people emerged. In fact, the context of the Hadith indicates that there should be no absolute reliance on astronomical calculations, which is clarified by the Hadith that states فإن غم عليكم فأكملوا العدة ثلاثين. Thus, the Prophet صلى الله عليه وسلم did not say that if the sky is cloudy, then ask the astronomers, but rather said, "Complete thirty days."
Reference: Fath al-Bari, vol. 4, p. 132; also see: Siyar A'lam al-Nubala, vol. 14, pp. 191, 192, translated by Muhammad ibn Yahya ibn Minda; Iradat al-Ahwadhi, vol. 3, p. 307 and onwards; Al-Ilm al-Manshur by al-Subki, pp. 18, 34; Al-Ma'rifah, vol. 4, p. 434 and onwards; Fiqh al-Nawazil, vol. 2, pp. 211, 214, etc.
These were the transmitted arguments of those who accept the establishment of lunar months through astronomical knowledge, which have been analyzed, revealing that firstly, their arguments are not explicit in their meanings. Secondly, this is a statement that contradicts the consensus of the Salaf. Sheikh al-Islam Imam Ibn Taymiyyah رحمه الله has also declared this statement invalid based on reason, and in the present era, Sheikh Bakr Abu Zaid رحمه الله has also discussed this topic in detail in some of his articles, proving that accepting the beginning and end of lunar months through astronomy and calculations leads to two significant problems:
① The matter of calculations and astronomy has not yet transcended the limits of conjecture and estimation.
② Accepting the beginning and end of lunar months through calculations contradicts the Shariah in many respects.
Reference: Fiqh al-Nawazil, vol. 2, p. 217; Ma'rifah Awqat al-Ibadat, vol. 3, p. 85.
Calculation of the Moon's Phases and the Science of Astronomy:
① The astronomers do not acknowledge that their knowledge is speculative and uncertain. Rather, in defense of their claims, they assert that it can be said with precision down to the minute and second that the issue of moon sighting is absolutely certain at that time. However, the truth is that this assertion is merely a claim, and challenging their assertion is difficult because, generally, those who possess religious knowledge and are pious do not have expertise in these contemporary sciences, making it challenging to respond to these claimants of knowledge. The reality is that this knowledge still falls within the realm of speculation for the following reasons:
Many events occur that prove the claims of astronomers to be incorrect. For instance, in 1406 AH, the astronomers confidently stated that the moon of Shawwal would not appear on the evening of the 29th of Ramadan, and this was also published in local newspapers. However, by the will of Allah, several individuals from various regions of Saudi Arabia testified to having sighted the moon, and similarly, the moon was seen in other countries.
Reference: See the previous reference.
In 1424 AH, according to the statement of the astronomers in the Kingdom of Saudi Arabia, it was widely circulated that the moon of Ramadan would certainly be visible on the evening of the 29th of Sha'ban. This news spread so rapidly among the people that they were completely convinced that they would perform the Taraweeh prayer that night and fast the next day. In fact, in many mosques, Taraweeh prayers were conducted based on a minor rumor. However, the truth is that the sky was clear, and thousands of people in various cities of Saudi Arabia were eagerly looking towards the western horizon at sunset for a glimpse of this new guest. Saudi Arabia covers thousands of square miles, yet no one from any area was able to witness this new guest. Even a person from the Sudair region, whose eyesight is highly trusted, expressed his inability to witness it, stating that he too was deprived of this honor. Ultimately, everyone had to admit that neither the moon was seen nor was there any sighting.
The topic has been discussed several times in the Islamic Fiqh Academy of the Muslim World League, where the issue of whether moon sighting is definitive or speculative was also debated. During the discussion, multiple opinions emerged, even though some experts in the field were present. On 14 Rabi' al-Akhir 1406 AH, corresponding to December 1985, the president of the council stated:
وقد سمعتم ما ذكر على ألسنة البعض منهم أنه ظني وقد سمعتم من يحكي شيئا من قطعية ومنهم من يقول أنه شبه قطعي وما جري مجرى ذلك
Reference: Majallat Majma' al-Fiqh al-Islami, Issue Two, Part Two, p. 1030.
"You have also heard what some people mentioned, that some called it speculative and some reported its definiteness, while others likened it to something definitive."
These incidents and the acknowledgment of the experts serve as clear evidence that the knowledge of astronomy and calculations is still within the realm of speculation. Moreover, these incidents teach astronomers not to overstep their bounds and remind scholars to refrain from accepting every claim made by experts in modern sciences without scrutiny.
All matters of celestial calculations currently depend on modern instruments, which can experience technical failures at any time, and often those working in this field may not even realize such failures. The world frequently encounters incidents that reveal the consequences of malfunctions in modern technology; the accidents involving airplanes are sufficient lessons in this regard.
It is generally observed that in some Islamic cities today, the matters of fasting and breaking the fast are based on astronomical calculations, and there is little regard for moon sighting. However, it is noted that sometimes there is a difference of two or three days between these countries and others that rely on moon sighting. Logically and rationally, this is an unreasonable situation.
It is also commonly observed that calendars within the same country differ from one another; some mention the month of Ramadan as thirty days while others as twenty-nine days. This discrepancy is clear evidence that their knowledge still lies within the limits of speculation and estimation, and Allah knows best.
Reference: For details, see: Fiqh al-Nawazil, vol. 2, pp. 216-218.
Just a few days ago, I was present in a gathering where Engineer Muhammad Amir, who works at eighteen dairy farms in Al-Ghat, was also present. He appeared to be a reliable person and stated that in January 1987, Egyptian newspapers announced that a total solar eclipse would occur on a certain date. Since I was a student of science, I took this news very seriously, but by the will of Allah, there was not even a partial solar eclipse.
Similarly, on May 4 of this year, corresponding to 15 Rabi' al-Awwal, all Saudi newspapers published the news that a lunar eclipse would begin at 9:47 PM and that the moon would be completely eclipsed by 11 PM. However, observers noted that the beginning of the eclipse occurred approximately twenty minutes before the time set by the astronomers, and the next day, newspapers clarified that the eclipse began at 9:30 PM.
The Conflict of Astrology and Astronomy with Shariah:
Reliance on the movement of stars and astronomical knowledge, apart from the sighting of the moon, does not align with Shari'ah for several reasons, a few of which are mentioned below:
① The Shari'ah month differs in its beginning and end, number of days, and other matters from the months determined by astronomers, as has been indicated.
② The Shari'ah has linked the beginning of the lunar month to the sighting of the moon and has explicitly stated that the Shari'ah month will either be 29 days or 30 days, while according to astronomers, the sighting of the moon holds no significance. In fact, they believe that each lunar month consists of 29 days, 12 hours, 44 minutes, and some seconds, regardless of whether the moon is sighted or not.
③ The Shari'ah has connected the beginning of the lunar month to a natural and apparent phenomenon that involves neither hardship nor distraction from a person's essential duties; rather, it is a matter of firm religious obligation, which is why the Shari'ah has also taught a supplication and remembrance for it, whereas astronomers differ in this regard.
④ Following the astronomers' methodology necessitates abandoning some authentic Hadiths, those Hadiths which state that if clouds or other obstacles hinder the sighting of the moon, then complete the count of thirty. Now, if the astronomers' claims are accepted, what benefit remains from those Hadiths? In fact, this way, all those Hadiths would become useless and discarded.
Reference: Fiqh al-Nawazil, vol. 3, p. 318 and thereafter, Ma'rifah Awqat al-Ibadat, vol. 3, pp. 87 to 90. See the appendix at the end of this discussion.
In summary, reliance on astronomical knowledge regarding lunar months is entirely incompatible with the Shari'ah of Muhammad ﷺ. Therefore, this issue should be left as it is, and the community should not be entangled in it, disrupting the consensus on a matter agreed upon by the Ummah. This is the path of safety because the issue of the beginning and end of lunar months has been a matter of consensus among the Muslim Ummah, and those scholars whose consensus is credible have agreed that there is no regard for astronomers and astronomical calculations in this matter. Even in contemporary times, this issue has reached the same conclusion after discussion and debate among scholars. Thus, the esteemed scholars' committee of the Kingdom of Saudi Arabia has unanimously stated in one of its resolutions that:
فبعد دراسة ما أعدته اللجنة الدائمة فى ذلك وبعد الرجوع إلى ما ذكره أهل العلم فقد أجمع أعضاء الهيئة على عدم اعتباره لقوله عليه الصلاة والسلام: صوموا لرؤيته وافطروا لرؤيته الحديث ولقوله عليه الصلاة والسلام: (لا تصوموا حتى تروه ولا تفطروا حتى تروه) الحديث.
Reference: Research of the Council of Senior Scholars, vol. 3, p. 34.
Similarly, a question was posed to the members of the Fiqh Committee of the World Islamic League from Singapore, summarizing that a disagreement has arisen between the Society of Islamic Dawah and the Islamic Council. The Society believes that the beginning of Ramadan this year, 1399 AH, should be determined by the sighting of the moon, while the Islamic Council holds that due to the generally cloudy skies in this region of Asia, particularly Singapore, the beginning of the blessed month should be accepted based on astronomical calculations. What is the opinion of the council members on this matter? The Islamic Fiqh Academy Committee unanimously responded, and the response is quoted verbatim below:
وبعد أن قام أعضاء مجلس المجمع الفقهي الإسلامي بدراسة وافية لهذا الموضوع على ضوء نصوص الشريعة، قرر مجلس المجمع الفقهي الإسلامي تأييده لجمعية الدعوة الإسلامية فيما ذهبت إليه لوضوح الأدلة الشرعية فى ذلك. كما قرر أنه بالنسبة لهذا الوضع الذى يوجد فى أماكن من سنغافورة وبعض مناطق آسيا، وغيرها، حيث تكون سماؤها محجوبة بما يمنع الرؤية فإن للمسلمين فى تلك المناطق وما شابهها أن يأخذوا بمن يثقون به من البلاد الإسلامية التى تعتمد على الرؤية البصرية للهلال دون الحساب ب أى شكل من الأشكال عملا بقوله: (صوموا لرؤيته وافطروا لرؤيته فإن غم عليكم فأكملوا العدة ثلاثين) وقوله صلى الله عليه وسلم: (لا تصوموا حتى تروا الهلال، أو تكملوا العدة ولا تفطروا حتى تروا الهلال أو تكملوا العدة) وما جاء فى معناهما من الأحاديث.
Reference: Journal of the Islamic Fiqh Academy, issue 2, vol. 2, pp. 969, 970.
After thoroughly examining the Shari'ah texts related to this topic and based on clear evidence, the members of the Islamic Fiqh Academy have decided to support the Society of Islamic Dawah. Furthermore, Muslims in those areas of Singapore where the sky remains obscured, as well as in similar regions of Asia where the sighting of the moon is not possible, should rely on some Islamic country where people depend solely on the sighting of the moon and do not rely on calculations in any way, acting upon your صلى الله عليه وسلم statement that you said: صوموا لرؤيته وأفطروا لرؤيته فإن غم عليكم فأكملوا العدة ثلاثين يوما. and your صلى الله عليه وسلم statement that لا تصوموا حتى تروا الهلال أو تكملوا العدة ولا تفطروا حتى تروا الهلال أو تكملوا العدة., as well as other Hadiths reported in this regard.
