This excerpt is taken from the book on moon sighting by Sheikh Maqsood al-Hassan Faizi.
In the view of Shari'ah, moon sighting holds great significance, as the worship and transactions of Muslims depend on lunar months, and accurate knowledge of lunar months is not possible without the arrangement of moon sighting. Imam Ibn Taymiyyah رحمه الله عليه, while discussing moon sighting and its importance in his treatise "Al-Hilal", writes:
المقصود ان التسعة والعشرين يجب عددها واعتبارها بكل حال فى كل وقت.
"The objective is that counting the 29th date and its calculation is obligatory at all times and in all circumstances."
Particularly, the moon of the months of Muharram, Sha'ban, Ramadan, and Dhul-Hijjah holds even greater importance, as some pillars of Islam are associated with these months. The renowned Indian scholar Allama Abdul Hai Lucknowi رحمه الله عليه 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 for the people to strive to see the moon of Ramadan on the 29th of Sha'ban, because sometimes the month may be incomplete, meaning it could also be 29 days. Allama Sharnbali and others have clarified this in Maraqi al-Falah."
The importance of moon sighting is also evident from the following command of the Prophet ﷺ:
① أحصوا هلال شعبان لرمضان.
"Count the days of Sha'ban accurately for Ramadan, and remember."
② Hazrat Aisha رضي الله عنها narrates the practice of the Prophet ﷺ:
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 ﷺ was very diligent in remembering the moon or days of Sha'ban, unlike any other month. He would observe the moon of Ramadan and fast, but if it was cloudy on the evening of the 29th of Sha'ban, he would complete the count to 30 and then fast.
This means he would count the days of Sha'ban and take care to remember them so that the fasts of Ramadan could be observed on their correct dates, lest a mistake in counting the days of Sha'ban jeopardize the fasts of Ramadan, and Allah knows best.
The mentioned hadiths indicate that:
① There is a command to pay attention to moon sighting, especially for Sha'ban and Ramadan.
② The diligence in remembering the moon and days of Sha'ban indicates that there should also be general attention to the moons of other months.
③ The evidence of attention to the moon of each month and its sighting is also found in the following hadiths:
a: The Messenger of Allah ﷺ encouraged the Companions رضي الله عنهم to fast on the white days, which are the 13th, 14th, and 15th of every month. Hazrat Abu Hurairah رضي الله عنه narrates:
أوصاني خليلي بثلاث لا أدعهن حتى أموت - صيام ثلاثة أيام من كل شهر وصلاة الضحى ونوم على الوتر.
"My beloved (صلى الله عليه وسلم) advised me of three things which I will never abandon until my death: to fast three days each month, to pray the Duha prayer, and to pray Witr before sleeping."
This same advice was given by the Prophet ﷺ to Hazrat Abu al-Darda
Not only these few Companions رضي الله عنهم but this encouraging command of the Prophet ﷺ was for all Muslims.
Hazrat Qudamah bin Mulhan رضي الله عنه states:
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 ﷺ commanded us to fast on the white days, that is, on the 13th, 14th, and 15th, and he said that fasting on these days is like fasting the entire year."
It is evident that if attention is not given to the moon of each month and its sighting, how can the correct determination of these dates be possible? Therefore, those servants of Allah who adhere to this prophetic advice also pay attention to moon sighting each month, as I have seen some elders do.
b: Hazrat Abdullah bin Umar رضي الله عنهما narrates that when the Prophet ﷺ would see the new moon, he would recite this supplication:
اللهم أهلله علينا باليمن والإيمان والسلامة والإسلام ربي وربك الله.
"O Allah, let this moon rise upon us with security and faith, and peace 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 ﷺ was very diligent in moon sighting. It is also understood that moon sighting is such an important act that paying attention to it and reciting a supplication after seeing it is a legal act and a means of drawing closer to Allah. And Allah knows best.
c: Many issues in the lives of Muslims are so closely linked to lunar months that it is difficult to fulfill them correctly without paying attention to moon sighting. For example, the waiting period of divorce, the waiting period of death, the fasting of vows and expiations, and other obligatory matters, as well as the fast of Arafah, the fast of Ashura, and similar voluntary fasts, the correct determination of Eid al-Adha and the days of Tashreeq, and the knowledge of the days on which fasting is prohibited — all these matters and others related to the mutual dealings of Muslims cannot be fulfilled without paying attention to moon sighting. Therefore, it is essential to pay attention to moon sighting, but unfortunately, Muslims, like in other religious matters, are negligent in this regard. والله المستعان.
In the present era, various tools and machines have been invented for everything, which have facilitated people's tasks. These tools and machines do not change the reality of anything; rather, they ease the acquisition of that thing or rectify any disruptions that may arise, etc. Similarly, certain tools have been invented that present some existing objects clearly and distinctly to humans without altering the existence of that thing. For instance, if a person's eyesight is weak, there are glasses that compensate for the deficiency in vision. Among these tools are microscopes and telescopes, which serve the purpose of enlarging an object when a person wishes to see it or bringing it closer to the observer's sight, so that it becomes easier for the person to observe that object. These tools do not reveal the existence of something that is not present, nor do they change its reality.
Keeping this truth in mind, it can be said that telescopes, etc., can be used for moon sighting. Especially in this time when, on one hand, people generally suffer from weak eyesight, and on the other hand, the atmosphere around large cities is filled with dust and smoke from factories and vehicles. Allama Qasim Sheikh Muhammad bin Saleh Al-Uthaymeen رحمه الله has issued a fatwa permitting the use of telescopes for moon sighting in response to a question. He writes: "The Shari'ah method for the entry of the month is that people should strive to see the moon, and it is necessary that those who are prepared for this task are trustworthy in their faith and eyesight. If these people see the moon, then it will be obligatory to act upon this sighting; that is, if it is the moon of Ramadan, then fasting will be obligatory, and if it is the moon of Shawwal, then breaking the fast will be obligatory. However, regarding the use of telescopes, there is no harm in it, but it is not obligatory to use them 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 action should be taken according to his sighting. In summary, whenever the sighting is established through any means, action will be taken according to that sighting, which is supported by the general statement of Allah's Messenger ﷺ:
إذا رأيتموه فصوموا وإذا رأيتموه فأفطروا.
"When you see the moon, then fast, and when you see it, then break your fast."
The Permanent Committee for Scholarly Research and Ifta in the Kingdom of Saudi Arabia has also issued the same fatwa.
It has been previously mentioned that Islam has designated the sighting of the moon as the sole means for the identification of lunar and Islamic months. Several Hadiths have been cited as evidence, and it has also been clarified at this point that the scholars of the Ummah have consensus that the beginning and end of lunar months will be based solely on the sighting of the moon.
Now, the question arises that in the present era, when scientific knowledge has determined that the moon will be visible on the western horizon at a specific time, why should this not be accepted like other scientific facts, and why should we not rely on this instead of the sighting of the moon to resolve our fasting and Eid matters?
This is not merely an opinion; rather, considerable emphasis is being placed on this view in the present era, and the issue of unity in sighting is also being raised in this context. Among the well-known scholars, Allama Ahmad Shakir رحمه الله علیہ (the late Allama authored a separate treatise on this matter titled ”أوائل الشهور العربية، هل يجوز شرعا إثباتها بالحساب الفلكي“) has strongly advocated for this. The opinion of Sheikh Mustafa al-Zarqa رحمه الله علیہ, a Hanafi scholar from Syria with a good grasp of contemporary jurisprudential issues (see his lengthy article مجلة مجمع الفقه الإسلامي ميں عدد ثاني جزء ثاني,
Among the early 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 found a basis for it from both a legal and historical perspective. Whether you call it a fortunate coincidence or an unfortunate one, they have also found some evidence for their claims. Therefore, before examining their arguments critically, it is essential to take a look at its historical significance. Thus, we divide this topic into two discussions:
First Discussion: The well-known scholars to whom this issue is attributed.
Second Discussion: An examination of their arguments.
After reviewing the compiled books on this issue, the following prominent scholars' names emerge:
① The famous Tabi'i Mutarrif bin Abdullah bin al-Shakheer.
② Al-Imam Muhammad bin Idris al-Shafi'i.
③ Faqih Muhammad bin Muqatil al-Hanafi al-Razi.
④ Abu al-Abbas Ahmad bin Umar bin Sarij al-Shafi'i.
⑤ Abdullah bin Muslim bin Qutaybah al-Dinuri.
⑥ Taqi al-Din Ali bin Abdul Kafi al-Sabki.
⑦ Allama Ahmad bin Muhammad Shakir. رحمه الله جمیعاً.
In addition to these personalities, some other names are also presented, but since the mentioned personalities have a general influence or are notable in their respective fields, we have limited ourselves to these names. How much truth is there in the list of names presented? This can be easily gauged from the following lines:
(Muṭarif ibn ʿAbd Allāh ibn al-Shukhayr رحمه الله is counted among the prominent Tabi‘in. He is the son of the famous companion ʿAbd Allāh ibn al-Shukhayr رضي الله عنه. Imam al-Dhahabi writes: (the Imam, the leader, the proof) and he was also known for his piety, answered prayers, and miraculous deeds. He passed away in 95 AH. Hafiz Ibn Hajar رحمه الله stated: He is a trustworthy, devout, and virtuous person, and he is among the narrators of the six books,
The name of Ḥadrat Muṭarif رحمه الله has been mentioned by Hafiz Ibn ʿAbd al-Barr in التمهيد and الاستذكار, by Hafiz al-‘Iraqi in Ṭarh al-Tathrib, and by Hafiz Ibn Hajar رحمه الله in Fatḥ al-Bārī. It is attributed to him that if the evening of the 29th is cloudy, one can rely on the science of calculation and the lunar phases to observe the fast.
It should be clear here that all the scholars who have attributed this saying to Muṭarif ibn ʿAbd Allāh have referred back to Hafiz Ibn ʿAbd al-Barr, and after consulting Hafiz Ibn ʿAbd al-Barr's books, it cannot be definitively stated that this attribution to Muṭarif ibn ʿAbd Allāh is correct.
Thus, Hafiz Ibn ʿAbd al-Barr رحمه الله discusses this matter in Al-Istidhkār, writing:
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 Muṭarif ibn ʿAbd Allāh ibn al-Shukhayr, and 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 position, meaning that in the case of a cloudy sky, reliance on the lunar phases is such that due to the established hadiths from Allah's Messenger ﷺ, all previous scholars have abandoned it. Thus, the Prophet ﷺ said:
"Observe the fast when you see the moon and break the fast when you see it; if clouds obscure it, then complete the count of thirty."
None of the Muslim jurists have based the sighting of the crescent moon on the lunar phases. This attribution is made to Muṭarif ibn ʿAbd Allāh ibn al-Shukhayr; however, Allah knows best, but this saying cannot be correctly attributed to Muṭarif, and even if the attribution were proven correct, it would not be obligatory to act upon it due to its contradiction with the evidence and its status as a rare opinion.
Hafiz Ibn Hajar رحمه الله has also quoted this statement from Hafiz Ibn ʿAbd al-Barr رحمه الله.
The aforementioned statements of Hafiz Ibn ʿAbd al-Barr and Hafiz Ibn Hajar رحمه الله indicate that attributing the issue of determining the beginning and end of lunar months based on calculations and lunar phases to Ḥadrat Muṭarif رحمه الله is incorrect for two reasons:
Firstly: The attribution of this saying to Ḥadrat Muṭarif is not correct; this reveals the error or shortcoming of those who assert this saying with certainty to him.
Secondly: Even if this saying were to be accepted as correctly attributed to Ḥadrat Muṭarif, reliance on lunar phases can only occur in one situation, which is when the sky is cloudy and astronomers assure that if it were not for the clouds, the sighting would have been certain.
The second important figure in this context is Imam al-Shafi'i. It is reported that he stated that if a person knows the times of the moon's rising and setting through the positions of the moon and stars, and he knows through his knowledge that the moon will certainly rise today, but at the time of its appearance, the sky is covered with clouds, then it is permissible for him to intend to fast, and this fast will be sufficient for him, meaning his obligation will be fulfilled.
Firstly: This statement is neither found in any of Imam al-Shafi'i's رحمه الله books,
Secondly: The same point that was mentioned regarding Hazrat Matarif رحمه الله, that this permission is only for the person who is an expert in this field, and only in the case where the sky is cloudy and the moon's visibility is not possible due to clouds, etc.
(He is a student of Imam Muhammad ibn al-Hasan al-Shaybani and narrates Hadith from Imam Waki' and others. The scholars of Hadith have deemed him weak. He held a significant position in jurisprudence,
It is mentioned in the books of jurisprudence that Muhammad ibn Muqatil al-Razi's opinion was that if multiple experts in astronomy confirmed that the sighting of the crescent moon today is certain, he would rely on them. However, firstly, his life circumstances indicate that in Hadith and jurisprudence, he does not hold a position such that his opposition would affect the consensus of the Ummah. Secondly, several scholars of the Hanafi school have refuted his opinion, such as Imam al-Sarakhsi and others.
(Shaykh al-Islam Abu al-Abbas Ahmad ibn Umar ibn Surij Shafi'i is an Imam of his time, having acquired knowledge from the student of Imam Shafi'i, al-Muzani, and reached a position where he was referred to as the Mujaddid of the third century. He passed away in 306 AH, and 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 ancient figure is Imam Ibn Surij رحمه الله, which is why Allama Ahmad Shakir رحمه الله mentioned his name emphatically.
However, several points are noteworthy:
① There is currently no written work of Ibn Surij رحمه الله available to us; a summary of his opinion is cited in the books of Fiqh. Furthermore, there is significant disagreement among the Shafi'i jurists regarding its interpretation and the derivation of issues from it. Imam Nawawi, Hafiz Ibn Hajar, and Hafiz Zain al-Din al-Iraqi رحمهم الله have reported a total of five opinions of the Shafi'i Imams, which are as follows:
a: If the moon of Ramadan is not sighted due to unclear conditions, it is permissible for one knowledgeable in calculations and lunar phases to rely on their knowledge and fast. However, this fast will not replace the obligatory fast.
b: It will be permissible to fast, and the obligation will be lifted.
c: For those with accurate knowledge of calculations, fasting on such a day will be permissible, but not for others.
d: It will be permissible for those skilled in astronomy and celestial sciences to fast, but not for others.
e: It will be permissible for both experts in astronomy and celestial sciences and for others to fast.
② The knowledge and piety of Imam Ibn Surij رحمه الله are undisputed, and his juristic acumen is an undeniable reality. However, it is also noteworthy that he did not meet Imam Shafi'i رحمه الله. Now the question arises: how did the statement of Imam Shafi'i رحمه الله reach Ibn Surij رحمه الله, since Ibn Surij based his opinion on the statement of Imam Shafi'i رحمه الله?
③ The statement attributed to Ibn Surij indicates that fasting based on astronomical knowledge will be permissible but with certain conditions:
Firstly: It must be conclusively established through astronomical knowledge that the crescent has appeared.
Secondly: It must be impossible for the moon to be seen due to cloudy conditions.
Thirdly: Only those with knowledge of astronomy may act upon this; it is not permissible for others.
④ It seems that Ibn Surij رحمه الله made this statement in imitation of his Imam, and it is generally observed that in matters of faith and imitation, a person may feel compelled to support a statement and defend the character of a respected elder. Although the intention is not to defend falsehood, it is quite possible that this statement attributed to Imam Shafi'i رحمه الله reached Imam Abu al-Abbas رحمه الله through some means, and he may have felt compelled to say this out of imitation and faithfulness to his Imam.
Therefore, when it has been established that this is not the position of Imam Shafi'i, the entire basis of the argument is automatically nullified.
(Abdullah ibn Muslim ibn Qutaybah رحمه الله, known as Ibn Qutaybah al-Dinawari, was of a strict Salafi disposition. Imam Ibn Taymiyyah رحمه الله referred to him as the speaker of Ahl al-Sunnah. He was the author of many books and adhered to the school of thought of Imam Ishaq ibn Rahawayh. He passed away in Rajab 276 AH. Imam al-Dhahabi referred to him as the great scholar of various sciences.
In the case of cloudy skies, the name of Alim Ibn Qutaybah is also mentioned by Hafiz Ibn Abd al-Barr رحمه الله regarding reliance on mathematics and the lunar phases, but initially, there is hesitation regarding attributing this statement to Ibn Qutaybah (the hesitation is because, after referring to several of the esteemed scholar's books, I could not find this statement, nor has anyone else besides Hafiz Ibn Abd al-Barr reported it. Initially, I had strong hopes that this statement would be found in the esteemed scholar's book "Gharib al-Hadith." However, despite searching, this hadith could not be found in "Kitab al-Siyam" or the hadiths of Ibn Umar رضي الله عنهما, and Allah knows best.)
Secondly, Hafiz Ibn Abd al-Barr رحمه الله, after quoting this statement of Ibn Qutaybah, writes that this is not a subject of Ibn Qutaybah, and it is also not correct to rely on him in such matters.
Hafiz Ibn Hajar رحمه الله also quoted this statement of Ibn Abd al-Barr and agreed with him.
In this regard, the name of Imam Subki رحمه الله is mentioned, and his position is almost the same as that which has been reported from Ibn Surij رحمه الله. 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.
I prefer the statement of Ibn Surij and those who agree with him, which is only to the extent of permissibility and not to the extent of obligation. The condition for choosing permissibility is that it should be evident based on the knowledge of mathematics that the crescent will indeed appear. And this understanding is not attainable by anyone other than a person who is an expert in astronomy.
(Alimah رحمه الله was born in 1309 AH in Egypt. He received religious and worldly education under the affectionate guidance of his father, Alimah Muhammad Shakir, reaching a level where people forgot his father. The late Alimah had a good command over Hadith, Tafsir, Fiqh, and language, indeed in every field. He had a keen insight into contemporary issues, as evident from his writings and research. Allah, the Exalted, granted him remarkable courage, striking a significant blow against blind imitation and religious stagnation. He held the position of Qazi for more than thirty years and passed away in 1377 AH.
In my view, he is the most important figure among the later scholars because the late Alimah had a good command over Hadith and Fiqh, as well as all Islamic and Arabic sciences. The late Alimah authored a treatise in 1357 AH corresponding to 1939 CE, emphasizing three points:
① It is no longer permissible to rely on moon sighting for the beginning and end of lunar months.
② The entire world should adhere to the moon sighting of the Islamic center, Makkah Mukarramah.
③ The entire world should observe fasting, Eid, and the Day of Arafah on the same day.
The essence of the late Alimah's first point is that when the attribute of Ummah was removed from this community, it became obligatory to rely solely on calculation, setting aside the issue of moon sighting, and the first date of the month should be the date on which the moon disappears after sunset, even if it is just a moment later.
In the previous pages, we have outlined the historical background of determining the beginning and end of the lunar month through moon sighting or lunar phases, which indicates that the attribution of this opinion to those esteemed scholars is not reliable, and the conditions under which these scholars permitted it do not establish a general ruling but rather allow for personal practice. However, in this era, there have emerged individuals who claim that since astronomers and those knowledgeable about lunar phases have come into existence, lunar months should be determined through astronomy. Therefore, I may be justified in saying that this is an innovation of the present age, and unfortunately, the pen of Alimah Ahmad Shakir رحمه الله also stumbled here.
May countless blessings of Allah be upon the late Alimah; it is unknown what prompted him to write this treatise. It is indeed astonishing for a Salafi and Athari scholar like him to issue such interpretations. It is true that when I read this treatise, I told my companions that if I were not familiar with the writing and style of the late Alimah, I would have said that this was not authored by him. However, it is true that (لكل جواد كبوة ولكل عالم هفوة) later revealed that I am not alone in my astonishment; rather, some other scholars before us were also surprised by this. Consequently, Sheikh Ismail Ansari wrote a treatise in refutation of Alimah Ahmad Shakir, naming it (لو غيرك قالها يا استاذ) O Teacher! I wish this had been said by someone else. The renowned researcher Alimah Bakar bin Abu Zaid رحمه الله writes that I received a letter from Sheikh Ahmad Shakir رحمه الله, in which he expressed his apologies for his writing and explicitly stated that he was not satisfied with this opinion, but his intention was merely to provoke discussion on the issue.
Another noteworthy point is that this booklet was written in 1357 AH corresponding to 1939 CE, approximately twenty years before his death. After that, Alimah remained engaged in independent writing and authorship, having multiple opportunities to address this topic but remained completely silent. Particularly, in the commentary on Musnad Ahmad, the introduction of which was written in 1365 AH, several Hadiths relevant to the topic were mentioned, but the late Alimah did not comment on any of them, even regarding the Hadith of Abdullah bin Abbas رضي الله عنهما, which scholars have used to argue لكل أهل بلد رؤيتهم. The late Alimah passed over this Hadith while discussing its chain of narration and did not write a single word
All these points strengthen the reality that the late Alimah had retracted his statement. And all praise is due to Allah.
Sheikh al-Islam Imam Ibn Taymiyyah رحمه الله 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.
This indicates that there has been consensus among Muslims on the matter (that the beginning and end of the lunar month will only be based on moon sighting), and there is no ancient disagreement recorded regarding this, nor any recent one. However, after the third century AH, some jurists emerged who believed that if the evening of the twenty-ninth was cloudy, it was permissible for those knowledgeable in astronomy to act according to their calculations. Thus, if the calculation indicates that (if the sky were clear, moon sighting would be certain) then they should fast, otherwise not. Although this statement is conditional upon the cloudiness of the sky and specific to astronomers, it is still rare and arose after the consensus of the Ummah. However, in the case of a clear sky, accepting this and declaring it a general ruling is an issue that no Muslim has ever claimed.
But here arises a question: Why is the opinion of astronomers valid in the case of a cloudy sky but not in the case of a clear sky? What evidence from the Qur'an and Hadith supports this distinction? Furthermore, what is the meaning of the Prophet's statement: فإن غم عليكم فأكملوا عدة شعبان ثلاثين, while this Hadith is narrated by nearly half a dozen companions in the six authentic books? See: Jami' al-Usool vol. 6 p. 260 and thereafter.
Hafiz Ibn Hajar رحمه الله, after quoting Ibn Surij, writes:
Ibn al-Sabbagh Abdul-Sayyid bin Muhammad states that fasting based on the knowledge of calculation and astronomy is not obligatory at all, and our scholars of the school have consensus on this. Hafiz Ibn Hajar رحمه الله states that I say that Ibn al-Mundhir has recorded the consensus of the Ummah in his book Al-Ashraf that if the moon is not sighted due to cloudy conditions, then fasting on the thirtieth day is not obligatory, and many companions رضي الله عنهم have deemed it disliked. It is noteworthy that Ibn al-Mundhir did not mention any distinction between those who know astronomy and those who do not. Therefore, anyone who shows a distinction in this regard is opposed by the consensus, which is a valid argument.
From the statements of these two Imams, it is clear that moon sighting is a condition for the establishment of lunar months; otherwise, it is necessary to complete the count of thirty days. This has been the position of the scholars of the past and present. If some individuals later disagreed with this consensus, it was within a very limited scope, which does indeed affect the consensus of the Ummah. However, its validity remains, and perhaps this is why the prominent scholars' committee in Saudi Arabia has also supported Imam Ibn Taymiyyah's رحمه الله opinion (see previous reference). The renowned researcher Sheikh Bakar bin Abu Zaid رحمه الله has written a lengthy article on this topic, which is extremely beneficial for every student to read.
Chapter: 1
In the view of Shari'ah, moon sighting holds great significance, as the worship and transactions of Muslims depend on lunar months, and accurate knowledge of lunar months is not possible without the arrangement of moon sighting. Imam Ibn Taymiyyah رحمه الله عليه, while discussing moon sighting and its importance in his treatise "Al-Hilal", writes:
المقصود ان التسعة والعشرين يجب عددها واعتبارها بكل حال فى كل وقت.
Reference: Collection of Fatwas, Vol. 25, p. 153. Students of knowledge are requested to read the treatise "Al-Hilal" by Sheikh al-Islam.
"The objective is that counting the 29th date and its calculation is obligatory at all times and in all circumstances."
Particularly, the moon of the months of Muharram, Sha'ban, Ramadan, and Dhul-Hijjah holds even greater importance, as some pillars of Islam are associated with these months. The renowned Indian scholar Allama Abdul Hai Lucknowi رحمه الله عليه 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.
Reference: The Published Statement on the Moon of the Best of Months, p. 148. Also see: Maraqi al-Falah, p. 126; Sharh Fath al-Qadeer, Vol. 2, p. 313. Not only this, but the majority of jurists have declared it a communal obligation; see: Fiqh according to the Four Schools, Vol. 1, p. 551; Contemporary Jurisprudential Research by Dr. Al-Sharif, p. 223.
"It is a communal obligation for the people to strive to see the moon of Ramadan on the 29th of Sha'ban, because sometimes the month may be incomplete, meaning it could also be 29 days. Allama Sharnbali and others have clarified this in Maraqi al-Falah."
Moon Sighting; In the Light of Hadiths:
The importance of moon sighting is also evident from the following command of the Prophet ﷺ:
① أحصوا هلال شعبان لرمضان.
Reference: Sunan al-Tirmidhi: 687 Al-Sawm, Mustadrak al-Hakim Vol. 1, p. 425, Sunan al-Daraqutni Vol. 2, p. 163, narrated by Abu Hurairah; see: Silsilat al-Ahadith al-Sahihah: 565.
"Count the days of Sha'ban accurately for Ramadan, and remember."
② Hazrat Aisha رضي الله عنها narrates the practice of the Prophet ﷺ:
كان رسول الله صلى الله عليه وسلم يتحفظ من شعبان ما لا يتحفظ لغيره فإن غم عليه عد ثلاثين يوما ثم صام.
Reference: Sunan Abu Dawood: 2325 Al-Sawm, Sahih Ibn Khuzaymah: 1910 Vol. 3, p. 203, Sahih Ibn Hibban al-Mawared: 869; see: Sahih Sunan Abu Dawood Vol. 3, p. 50.
The Messenger of Allah ﷺ was very diligent in remembering the moon or days of Sha'ban, unlike any other month. He would observe the moon of Ramadan and fast, but if it was cloudy on the evening of the 29th of Sha'ban, he would complete the count to 30 and then fast.
This means he would count the days of Sha'ban and take care to remember them so that the fasts of Ramadan could be observed on their correct dates, lest a mistake in counting the days of Sha'ban jeopardize the fasts of Ramadan, and Allah knows best.
Reference: Al-Ma'ra'ah Vol. 6, p. 451.
The mentioned hadiths indicate that:
① There is a command to pay attention to moon sighting, especially for Sha'ban and Ramadan.
② The diligence in remembering the moon and days of Sha'ban indicates that there should also be general attention to the moons of other months.
③ The evidence of attention to the moon of each month and its sighting is also found in the following hadiths:
a: The Messenger of Allah ﷺ encouraged the Companions رضي الله عنهم to fast on the white days, which are the 13th, 14th, and 15th of every month. Hazrat Abu Hurairah رضي الله عنه narrates:
أوصاني خليلي بثلاث لا أدعهن حتى أموت - صيام ثلاثة أيام من كل شهر وصلاة الضحى ونوم على الوتر.
Reference: Sahih al-Bukhari: 1981 Al-Sawm, Chapter on Fasting the White Days 13, 14, and 15 - Sahih Muslim: 720 Book of Voluntary Prayer: Chapter 10.
"My beloved (صلى الله عليه وسلم) advised me of three things which I will never abandon until my death: to fast three days each month, to pray the Duha prayer, and to pray Witr before sleeping."
This same advice was given by the Prophet ﷺ to Hazrat Abu al-Darda
Reference: (Sahih Muslim: 722, Voluntary Prayer, Sunan Abu Dawood: 1433 Prayer; see: Sahih al-Targhib wa al-Tarhib Vol. 1, p. 598.)
and Hazrat Abu Dharr رضي الله عنهما
Reference: (Musnad Ahmad: Vol. 5, p. 173 - Sunan al-Nasa'i: 2406 Al-Sawm - Sahih Ibn Khuzaymah Vol. 3, p. 144.)
.Not only these few Companions رضي الله عنهم but this encouraging command of the Prophet ﷺ was for all Muslims.
Hazrat Qudamah bin Mulhan رضي الله عنه states:
كان رسول الله صلى الله عليه وسلم يأمرنا بصيام أيام البيض ثلاث عشرة وأربع عشرة وخمس عشرة وقال هن كهيئة الدهر.
Reference: Sunan Abu Dawood: 2449 Al-Sawm, Sunan al-Nasa'i: 2432 Al-Sawm, Sunan Ibn Majah: 1707 Al-Siyam narrated by Qudamah bin Mulhan; see: Sahih al-Targhib Vol. 1, p. 603.
"The Messenger of Allah ﷺ commanded us to fast on the white days, that is, on the 13th, 14th, and 15th, and he said that fasting on these days is like fasting the entire year."
It is evident that if attention is not given to the moon of each month and its sighting, how can the correct determination of these dates be possible? Therefore, those servants of Allah who adhere to this prophetic advice also pay attention to moon sighting each month, as I have seen some elders do.
b: Hazrat Abdullah bin Umar رضي الله عنهما narrates that when the Prophet ﷺ would see the new moon, he would recite this supplication:
اللهم أهلله علينا باليمن والإيمان والسلامة والإسلام ربي وربك الله.
Reference: Musnad Ahmad Vol. 1, p. 162 - Sunan al-Tirmidhi: 3451: Supplications - Mustadrak al-Hakim Vol. 4, p. 285; see: Al-Sahihah: 1816.
"O Allah, let this moon rise upon us with security and faith, and peace 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 ﷺ was very diligent in moon sighting. It is also understood that moon sighting is such an important act that paying attention to it and reciting a supplication after seeing it is a legal act and a means of drawing closer to Allah. And Allah knows best.
c: Many issues in the lives of Muslims are so closely linked to lunar months that it is difficult to fulfill them correctly without paying attention to moon sighting. For example, the waiting period of divorce, the waiting period of death, the fasting of vows and expiations, and other obligatory matters, as well as the fast of Arafah, the fast of Ashura, and similar voluntary fasts, the correct determination of Eid al-Adha and the days of Tashreeq, and the knowledge of the days on which fasting is prohibited — all these matters and others related to the mutual dealings of Muslims cannot be fulfilled without paying attention to moon sighting. Therefore, it is essential to pay attention to moon sighting, but unfortunately, Muslims, like in other religious matters, are negligent in this regard. 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 facilitated people's tasks. These tools and machines do not change the reality of anything; rather, they ease the acquisition of that thing or rectify any disruptions that may arise, etc. Similarly, certain tools have been invented that present some existing objects clearly and distinctly to humans without altering the existence of that thing. For instance, if a person's eyesight is weak, there are glasses that compensate for the deficiency in vision. Among these tools are microscopes and telescopes, which serve the purpose of enlarging an object when a person wishes to see it or bringing it closer to the observer's sight, so that it becomes easier for the person to observe that object. These tools do not reveal the existence of something that is not present, nor do they change its reality.
Keeping this truth in mind, it can be said that telescopes, etc., can be used for moon sighting. Especially in this time when, on one hand, people generally suffer from weak eyesight, and on the other hand, the atmosphere around large cities is filled with dust and smoke from factories and vehicles. Allama Qasim Sheikh Muhammad bin Saleh Al-Uthaymeen رحمه الله has issued a fatwa permitting the use of telescopes for moon sighting in response to a question. He writes: "The Shari'ah method for the entry of the month is that people should strive to see the moon, and it is necessary that those who are prepared for this task are trustworthy in their faith and eyesight. If these people see the moon, then it will be obligatory to act upon this sighting; that is, if it is the moon of Ramadan, then fasting will be obligatory, and if it is the moon of Shawwal, then breaking the fast will be obligatory. However, regarding the use of telescopes, there is no harm in it, but it is not obligatory to use them 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 action should be taken according to his sighting. In summary, whenever the sighting is established through any means, action will be taken according to that sighting, which is supported by the general statement of Allah's Messenger ﷺ:
إذا رأيتموه فصوموا وإذا رأيتموه فأفطروا.
"When you see the moon, then fast, and when you see it, then break your fast."
Reference: Majmu' Rasail wa Fatawa Sheikh Ibn Uthaymeen, Vol. 19, pp. 37, 36.
The Permanent Committee for Scholarly Research and Ifta in the Kingdom of Saudi Arabia has also issued the same fatwa.
Reference: Fatawa al-Lajnah al-Da'imah, Vol. 10, p. 99.
Establishment of Islamic Months through Calculation and Astronomical Knowledge:
It has been previously mentioned that Islam has designated the sighting of the moon as the sole means for the identification of lunar and Islamic months. Several Hadiths have been cited as evidence, and it has also been clarified at this point that the scholars of the Ummah have consensus that the beginning and end of lunar months will be based solely on the sighting of the moon.
Question:
Now, the question arises that in the present era, when scientific knowledge has determined that the moon will be visible on the western horizon at a specific time, why should this not be accepted like other scientific facts, and why should we not rely on this instead of the sighting of the moon to resolve our fasting and Eid matters?
Answer:
This is not merely an opinion; rather, considerable emphasis is being placed on this view in the present era, and the issue of unity in sighting is also being raised in this context. Among the well-known scholars, Allama Ahmad Shakir رحمه الله علیہ (the late Allama authored a separate treatise on this matter titled ”أوائل الشهور العربية، هل يجوز شرعا إثباتها بالحساب الفلكي“) has strongly advocated for this. The opinion of Sheikh Mustafa al-Zarqa رحمه الله علیہ, a Hanafi scholar from Syria with a good grasp of contemporary jurisprudential issues (see his lengthy article مجلة مجمع الفقه الإسلامي ميں عدد ثاني جزء ثاني,
Reference: p. 932.
), is also in agreement with this. Therefore, it is essential to examine this issue in detail and with evidence in the light of the Qur'an, Hadith, and the sayings of the scholars of the past and present.Historical Background:
Among the early 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 found a basis for it from both a legal and historical perspective. Whether you call it a fortunate coincidence or an unfortunate one, they have also found some evidence for their claims. Therefore, before examining their arguments critically, it is essential to take a look at its historical significance. Thus, we divide this topic into two discussions:
First Discussion: The well-known scholars to whom this issue is attributed.
Second Discussion: An examination of their arguments.
First Discussion:
After reviewing the compiled books on this issue, the following prominent scholars' names emerge:
① The famous Tabi'i Mutarrif bin Abdullah bin al-Shakheer.
② Al-Imam Muhammad bin Idris al-Shafi'i.
③ Faqih Muhammad bin Muqatil al-Hanafi al-Razi.
④ Abu al-Abbas Ahmad bin Umar bin Sarij al-Shafi'i.
⑤ Abdullah bin Muslim bin Qutaybah al-Dinuri.
⑥ Taqi al-Din Ali bin Abdul Kafi al-Sabki.
⑦ Allama Ahmad bin Muhammad Shakir. رحمه الله جمیعاً.
In addition to these personalities, some other names are also presented, but since the mentioned personalities have a general influence or are notable in their respective fields, we have limited ourselves to these names. How much truth is there in the list of names presented? This can be easily gauged from the following lines:
① Mutarrif bin Abdullah bin al-Shakheer رحمه الله:
(Muṭarif ibn ʿAbd Allāh ibn al-Shukhayr رحمه الله is counted among the prominent Tabi‘in. He is the son of the famous companion ʿAbd Allāh ibn al-Shukhayr رضي الله عنه. Imam al-Dhahabi writes: (the Imam, the leader, the proof) and he was also known for his piety, answered prayers, and miraculous deeds. He passed away in 95 AH. Hafiz Ibn Hajar رحمه الله stated: He is a trustworthy, devout, and virtuous person, and he is among the narrators of the six books,
Reference: See: Siyar A‘lam al-Nubala, Vol. 4, p. 187 and onwards, Taqrib al-Tahdhib, p. 948.
)The name of Ḥadrat Muṭarif رحمه الله has been mentioned by Hafiz Ibn ʿAbd al-Barr in التمهيد and الاستذكار, by Hafiz al-‘Iraqi in Ṭarh al-Tathrib, and by Hafiz Ibn Hajar رحمه الله in Fatḥ al-Bārī. It is attributed to him that if the evening of the 29th is cloudy, one can rely on the science of calculation and the lunar phases to observe the fast.
Reference: Al-Tamhīd, Vol. 14, p. 352, Al-Istidhkār, Vol. 10, p. 18, Fatḥ al-Bārī, Vol. 4, p. 122, Ṭarh al-Tathrib, Vol. 4, p. 112.
It should be clear here that all the scholars who have attributed this saying to Muṭarif ibn ʿAbd Allāh have referred back to Hafiz Ibn ʿAbd al-Barr, and after consulting Hafiz Ibn ʿAbd al-Barr's books, it cannot be definitively stated that this attribution to Muṭarif ibn ʿAbd Allāh is correct.
Thus, Hafiz Ibn ʿAbd al-Barr رحمه الله discusses this matter in Al-Istidhkār, writing:
قيل انه مطرف بن عبد الله بن الشخير والله اعلم كها جاتا هے كه وه مطرف بن عبد الله بن الشخير هيں، والله اعلم.
Reference: Al-Istidhkār, Vol. 10, p. 18.
"It is said that he is Muṭarif ibn ʿAbd Allāh ibn al-Shukhayr, and 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.
Reference: Al-Tamhīd, Vol. 14, p. 352.
This is a position, meaning that in the case of a cloudy sky, reliance on the lunar phases is such that due to the established hadiths from Allah's Messenger ﷺ, all previous scholars have abandoned it. Thus, the Prophet ﷺ said:
"Observe the fast when you see the moon and break the fast when you see it; if clouds obscure it, then complete the count of thirty."
None of the Muslim jurists have based the sighting of the crescent moon on the lunar phases. This attribution is made to Muṭarif ibn ʿAbd Allāh ibn al-Shukhayr; however, Allah knows best, but this saying cannot be correctly attributed to Muṭarif, and even if the attribution were proven correct, it would not be obligatory to act upon it due to its contradiction with the evidence and its status as a rare opinion.
Hafiz Ibn Hajar رحمه الله has also quoted this statement from Hafiz Ibn ʿAbd al-Barr رحمه الله.
Reference: Fatḥ al-Bārī, Vol. 4, p. 157, Dar al-Salam edition.
The aforementioned statements of Hafiz Ibn ʿAbd al-Barr and Hafiz Ibn Hajar رحمه الله indicate that attributing the issue of determining the beginning and end of lunar months based on calculations and lunar phases to Ḥadrat Muṭarif رحمه الله is incorrect for two reasons:
Firstly: The attribution of this saying to Ḥadrat Muṭarif is not correct; this reveals the error or shortcoming of those who assert this saying with certainty to him.
Secondly: Even if this saying were to be accepted as correctly attributed to Ḥadrat Muṭarif, reliance on lunar phases can only occur in one situation, which is when the sky is cloudy and astronomers assure that if it were not for the clouds, the sighting would have been certain.
② Imam Muhammad ibn Idris al-Shafi'i رحمه الله:
The second important figure in this context is Imam al-Shafi'i. It is reported that he stated that if a person knows the times of the moon's rising and setting through the positions of the moon and stars, and he knows through his knowledge that the moon will certainly rise today, but at the time of its appearance, the sky is covered with clouds, then it is permissible for him to intend to fast, and this fast will be sufficient for him, meaning his obligation will be fulfilled.
Reference: Al-Tamhid vol. 14 p. 353, 352.
Here, two points are noteworthy:Firstly: This statement is neither found in any of Imam al-Shafi'i's رحمه الله books,
Reference: such as: Al-Um, Ahkam al-Qur'an, Al-Musnad, Ta'wil Mukhtalif al-Hadith, etc.
nor has it been reported by any reliable student from him, nor does it align with the methodology of Imam al-Shafi'i رحمه الله. Especially if someone has studied the book of the aforementioned Imam الرسالة, he would certainly assert that this is not the statement of the esteemed Imam. Furthermore, several prominent scholars have deemed this attribution to Imam al-Shafi'i رحمه الله as incorrect, such as Imam Ibn Abd al-Barr, Imam Ibn Taymiyyah, Hafiz Zain al-Din al-Iraqi, and Allama Abu Bakr Ibn al-Arabi رحمهم الله جميعاً.
Reference: Al-Tamhid vol. 14 p. 353, Majmu' al-Fatawa vol. 25 p. 182, Tarh al-Tathrib vol. 4 p. 112, Aridat al-Ahwadhi vol. 3 p. 307, etc.
Secondly: The same point that was mentioned regarding Hazrat Matarif رحمه الله, that this permission is only for the person who is an expert in this field, and only in the case where the sky is cloudy and the moon's visibility is not possible due to clouds, etc.
③ Al-Faqih Muhammad ibn Muqatil al-Razi:
(He is a student of Imam Muhammad ibn al-Hasan al-Shaybani and narrates Hadith from Imam Waki' and others. The scholars of Hadith have deemed him weak. He held a significant position in jurisprudence,
Reference: See: Al-Jawaher al-Mudiyyah vol. 3 p. 372, Mizan al-I'tidal vol. 4 p. 47, Taqreeb al-Tahdhib p. 898, Kashf al-Astar 'an Rijal Ma'ani al-Athar p. 96.
)It is mentioned in the books of jurisprudence that Muhammad ibn Muqatil al-Razi's opinion was that if multiple experts in astronomy confirmed that the sighting of the crescent moon today is certain, he would rely on them. However, firstly, his life circumstances indicate that in Hadith and jurisprudence, he does not hold a position such that his opposition would affect the consensus of the Ummah. Secondly, several scholars of the Hanafi school have refuted his opinion, such as Imam al-Sarakhsi and others.
Reference: See: Al-Mabsut by al-Sarakhsi vol. 3 p. 78, Al-Ashbah wa al-Nazair by Ibn Nujaym p. 200, Tanbih al-Ghafil wa al-Wasnan 'an Ahkam Hilal Ramadan p. 96.
④ Abu al-Abbas Ahmad ibn Sarij al-Shafi'i:
(Shaykh al-Islam Abu al-Abbas Ahmad ibn Umar ibn Surij Shafi'i is an Imam of his time, having acquired knowledge from the student of Imam Shafi'i, al-Muzani, and reached a position where he was referred to as the Mujaddid of the third century. He passed away in 306 AH, and it is said that he authored approximately four hundred books.
Reference: Al-Wafi bil-Wafayat, vol. 7, p. 260; Siyar A'lam al-Nubala, vol. 14, p. 210 and thereafter; Al-A'lam by Al-Zurqali, vol. 1, p. 185.
)Among the scholars to whom this statement can be correctly attributed, the most important and ancient figure is Imam Ibn Surij رحمه الله, which is why Allama Ahmad Shakir رحمه الله mentioned his name emphatically.
Reference: See: Risalah Awa'il al-Shuhur, p. 15.
However, several points are noteworthy:
① There is currently no written work of Ibn Surij رحمه الله available to us; a summary of his opinion is cited in the books of Fiqh. Furthermore, there is significant disagreement among the Shafi'i jurists regarding its interpretation and the derivation of issues from it. Imam Nawawi, Hafiz Ibn Hajar, and Hafiz Zain al-Din al-Iraqi رحمهم الله have reported a total of five opinions of the Shafi'i Imams, which are as follows:
a: If the moon of Ramadan is not sighted due to unclear conditions, it is permissible for one knowledgeable in calculations and lunar phases to rely on their knowledge and fast. However, this fast will not replace the obligatory fast.
b: It will be permissible to fast, and the obligation will be lifted.
c: For those with accurate knowledge of calculations, fasting on such a day will be permissible, but not for others.
d: It will be permissible for those skilled in astronomy and celestial sciences to fast, but not for others.
e: It will be permissible for both experts in astronomy and celestial sciences and for others to fast.
Reference: Al-Majmu' vol. 6, p. 235; Fath al-Bari vol. 4, p. 123; Tarh al-Tathrib vol. 4, pp. 112, 113; Al-Ilm al-Manshur by al-Subki, pp. 20, 21.
② The knowledge and piety of Imam Ibn Surij رحمه الله are undisputed, and his juristic acumen is an undeniable reality. However, it is also noteworthy that he did not meet Imam Shafi'i رحمه الله. Now the question arises: how did the statement of Imam Shafi'i رحمه الله reach Ibn Surij رحمه الله, since Ibn Surij based his opinion on the statement of Imam Shafi'i رحمه الله?
③ The statement attributed to Ibn Surij indicates that fasting based on astronomical knowledge will be permissible but with certain conditions:
Firstly: It must be conclusively established through astronomical knowledge that the crescent has appeared.
Secondly: It must be impossible for the moon to be seen due to cloudy conditions.
Thirdly: Only those with knowledge of astronomy may act upon this; it is not permissible for others.
④ It seems that Ibn Surij رحمه الله made this statement in imitation of his Imam, and it is generally observed that in matters of faith and imitation, a person may feel compelled to support a statement and defend the character of a respected elder. Although the intention is not to defend falsehood, it is quite possible that this statement attributed to Imam Shafi'i رحمه الله reached Imam Abu al-Abbas رحمه الله through some means, and he may have felt compelled to say this out of imitation and faithfulness to his Imam.
Therefore, when it has been established that this is not the position of Imam Shafi'i, the entire basis of the argument is automatically nullified.
Reference: See: Fiqh al-Nawazil, vol. 2, p. 204.
And Allah knows best.⑤ Abdullah ibn Muslim ibn Qutaybah رحمه الله:
(Abdullah ibn Muslim ibn Qutaybah رحمه الله, known as Ibn Qutaybah al-Dinawari, was of a strict Salafi disposition. Imam Ibn Taymiyyah رحمه الله referred to him as the speaker of Ahl al-Sunnah. He was the author of many books and adhered to the school of thought of Imam Ishaq ibn Rahawayh. He passed away in Rajab 276 AH. Imam al-Dhahabi referred to him as the great scholar of various sciences.
Reference: Siyar A'lam al-Nubala, Vol. 13, p. 296; Wafiyat al-A'yan, Vol. 3, pp. 42, 43.
)In the case of cloudy skies, the name of Alim Ibn Qutaybah is also mentioned by Hafiz Ibn Abd al-Barr رحمه الله regarding reliance on mathematics and the lunar phases, but initially, there is hesitation regarding attributing this statement to Ibn Qutaybah (the hesitation is because, after referring to several of the esteemed scholar's books, I could not find this statement, nor has anyone else besides Hafiz Ibn Abd al-Barr reported it. Initially, I had strong hopes that this statement would be found in the esteemed scholar's book "Gharib al-Hadith." However, despite searching, this hadith could not be found in "Kitab al-Siyam" or the hadiths of Ibn Umar رضي الله عنهما, and Allah knows best.)
Secondly, Hafiz Ibn Abd al-Barr رحمه الله, after quoting this statement of Ibn Qutaybah, writes that this is not a subject of Ibn Qutaybah, and it is also not correct to rely on him in such matters.
Reference: Al-Tamhid, Vol. 14, p. 352.
Hafiz Ibn Hajar رحمه الله also quoted this statement of Ibn Abd al-Barr and agreed with him.
Reference: Fath al-Bari, Vol. 4, p. 133.
⑥ Imam Taqi al-Din al-Subki al-Shafi'i رحمه الله:
In this regard, the name of Imam Subki رحمه الله is mentioned, and his position is almost the same as that which has been reported from Ibn Surij رحمه الله. 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.
Reference: Al-Ilm al-Manshur, p. 22.
Among the later scholars, the opinion of the Egyptian Hanafi scholar Sheikh Muhammad bin Bakhit al-Mut'i is also the same. See: his treatise
Reference: Irshad Ahl al-Millah, pp. 257, 258.
Furthermore, Sheikh Muhammad Bakhit al-Mut'i's student Ahmad al-Ghamari al-Maghribi has also deemed this opinion to be preferable and has written a treatise on this matter, titled "Tawjih al-Anzar."I prefer the statement of Ibn Surij and those who agree with him, which is only to the extent of permissibility and not to the extent of obligation. The condition for choosing permissibility is that it should be evident based on the knowledge of mathematics that the crescent will indeed appear. And this understanding is not attainable by anyone other than a person who is an expert in astronomy.
⑦ Allama Ahmad Shakir رحمه الله:
(Alimah رحمه الله was born in 1309 AH in Egypt. He received religious and worldly education under the affectionate guidance of his father, Alimah Muhammad Shakir, reaching a level where people forgot his father. The late Alimah had a good command over Hadith, Tafsir, Fiqh, and language, indeed in every field. He had a keen insight into contemporary issues, as evident from his writings and research. Allah, the Exalted, granted him remarkable courage, striking a significant blow against blind imitation and religious stagnation. He held the position of Qazi for more than thirty years and passed away in 1377 AH.
Reference: See: Muqaddimah Kalimat al-Haq by his brother Mahmood Shakir.
)In my view, he is the most important figure among the later scholars because the late Alimah had a good command over Hadith and Fiqh, as well as all Islamic and Arabic sciences. The late Alimah authored a treatise in 1357 AH corresponding to 1939 CE, emphasizing three points:
① It is no longer permissible to rely on moon sighting for the beginning and end of lunar months.
② The entire world should adhere to the moon sighting of the Islamic center, Makkah Mukarramah.
③ The entire world should observe fasting, Eid, and the Day of Arafah on the same day.
The essence of the late Alimah's first point is that when the attribute of Ummah was removed from this community, it became obligatory to rely solely on calculation, setting aside the issue of moon sighting, and the first date of the month should be the date on which the moon disappears after sunset, even if it is just a moment later.
Reference: Awail al-Shuhur p. 14.
In the previous pages, we have outlined the historical background of determining the beginning and end of the lunar month through moon sighting or lunar phases, which indicates that the attribution of this opinion to those esteemed scholars is not reliable, and the conditions under which these scholars permitted it do not establish a general ruling but rather allow for personal practice. However, in this era, there have emerged individuals who claim that since astronomers and those knowledgeable about lunar phases have come into existence, lunar months should be determined through astronomy. Therefore, I may be justified in saying that this is an innovation of the present age, and unfortunately, the pen of Alimah Ahmad Shakir رحمه الله also stumbled here.
May countless blessings of Allah be upon the late Alimah; it is unknown what prompted him to write this treatise. It is indeed astonishing for a Salafi and Athari scholar like him to issue such interpretations. It is true that when I read this treatise, I told my companions that if I were not familiar with the writing and style of the late Alimah, I would have said that this was not authored by him. However, it is true that (لكل جواد كبوة ولكل عالم هفوة) later revealed that I am not alone in my astonishment; rather, some other scholars before us were also surprised by this. Consequently, Sheikh Ismail Ansari wrote a treatise in refutation of Alimah Ahmad Shakir, naming it (لو غيرك قالها يا استاذ) O Teacher! I wish this had been said by someone else. The renowned researcher Alimah Bakar bin Abu Zaid رحمه الله writes that I received a letter from Sheikh Ahmad Shakir رحمه الله, in which he expressed his apologies for his writing and explicitly stated that he was not satisfied with this opinion, but his intention was merely to provoke discussion on the issue.
Reference: (Fiqh al-Nawazil vol. 2 p. 204)
This letter from Alimah Ahmad Shakir رحمه الله indicates that the late Alimah was not confident in his opinion and was now retracting it.Another noteworthy point is that this booklet was written in 1357 AH corresponding to 1939 CE, approximately twenty years before his death. After that, Alimah remained engaged in independent writing and authorship, having multiple opportunities to address this topic but remained completely silent. Particularly, in the commentary on Musnad Ahmad, the introduction of which was written in 1365 AH, several Hadiths relevant to the topic were mentioned, but the late Alimah did not comment on any of them, even regarding the Hadith of Abdullah bin Abbas رضي الله عنهما, which scholars have used to argue لكل أهل بلد رؤيتهم. The late Alimah passed over this Hadith while discussing its chain of narration and did not write a single word
Reference: See: vol. 2 p. 282
, even though this was a significant opportunity to express his opinion, as he had a habit of doing on such occasions. Furthermore, note that the detailed index placed at the end of each volume, for which the original work of Musnad was initiated, titles the Hadith of Ibn Abbas رضي الله عنهما as: رؤية الهلال ولكل أهل بلد رؤيتهم
Reference: (vol. 2 p. 381)
.All these points strengthen the reality that the late Alimah had retracted his statement. And all praise is due to Allah.
Sheikh al-Islam Imam Ibn Taymiyyah رحمه الله 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.
Reference: Majmu' al-Fatawa vol. 25 pp. 133, 132.
This indicates that there has been consensus among Muslims on the matter (that the beginning and end of the lunar month will only be based on moon sighting), and there is no ancient disagreement recorded regarding this, nor any recent one. However, after the third century AH, some jurists emerged who believed that if the evening of the twenty-ninth was cloudy, it was permissible for those knowledgeable in astronomy to act according to their calculations. Thus, if the calculation indicates that (if the sky were clear, moon sighting would be certain) then they should fast, otherwise not. Although this statement is conditional upon the cloudiness of the sky and specific to astronomers, it is still rare and arose after the consensus of the Ummah. However, in the case of a clear sky, accepting this and declaring it a general ruling is an issue that no Muslim has ever claimed.
But here arises a question: Why is the opinion of astronomers valid in the case of a cloudy sky but not in the case of a clear sky? What evidence from the Qur'an and Hadith supports this distinction? Furthermore, what is the meaning of the Prophet's statement: فإن غم عليكم فأكملوا عدة شعبان ثلاثين, while this Hadith is narrated by nearly half a dozen companions in the six authentic books? See: Jami' al-Usool vol. 6 p. 260 and thereafter.
Hafiz Ibn Hajar رحمه الله, after quoting Ibn Surij, writes:
Ibn al-Sabbagh Abdul-Sayyid bin Muhammad states that fasting based on the knowledge of calculation and astronomy is not obligatory at all, and our scholars of the school have consensus on this. Hafiz Ibn Hajar رحمه الله states that I say that Ibn al-Mundhir has recorded the consensus of the Ummah in his book Al-Ashraf that if the moon is not sighted due to cloudy conditions, then fasting on the thirtieth day is not obligatory, and many companions رضي الله عنهم have deemed it disliked. It is noteworthy that Ibn al-Mundhir did not mention any distinction between those who know astronomy and those who do not. Therefore, anyone who shows a distinction in this regard is opposed by the consensus, which is a valid argument.
Reference: Fath al-Bari vol. 4 pp. 157, 158, Dar al-Salam edition. For details, see: Abhath Hay'at Kibar al-Ulama vol. 3 p. 30.
From the statements of these two Imams, it is clear that moon sighting is a condition for the establishment of lunar months; otherwise, it is necessary to complete the count of thirty days. This has been the position of the scholars of the past and present. If some individuals later disagreed with this consensus, it was within a very limited scope, which does indeed affect the consensus of the Ummah. However, its validity remains, and perhaps this is why the prominent scholars' committee in Saudi Arabia has also supported Imam Ibn Taymiyyah's رحمه الله opinion (see previous reference). The renowned researcher Sheikh Bakar bin Abu Zaid رحمه الله has written a lengthy article on this topic, which is extremely beneficial for every student to read.
Reference: Fiqh al-Nawazil vol. 2 p. 189 and thereafter.
