My journey into the topic of moon sighting began almost thirty years ago after I was told that I had to fast 31 days. I was also told that anybody that I had persuaded to begin their fast on the same day as me, would also need to be informed that they needed to fast 31 days too. This was at a time when the topic of sighting the moon at Ramadan was a divisive and vicious dispute within the Muslim community. Accordingly, I was not about to be so easily persuaded by my friend that a mistake had been made. I mean, how was that possible? Especially, since the previous year I had followed his explanation and been convinced that everybody else was wrong!
His clarification over this sudden turn around made me realise that there was far more to this subject than I had originally understood. We both learnt something new, and as a result, I did fast 31 days that year. Those that had followed my view appreciated my honesty and understood that a simple human mistake had been made at the beginning of Ramadan. The message received of the moon being sighted that year turned out to have been on an evening that was impossible for it to have been seen. On that final week of Ramadan in 1994, I heard about ‘The Day of Doubt’ for the very first time. My curiosity was aroused.
I recall that during that and the following decade, Muslims would argue that these differences were on the premise that Fiqh (Islamic jurisprudence) had been misapplied. In other words, a Muslim would accuse another Muslim of not understanding the Shari’ah. Words like ‘haram’, ‘sin’, ‘idiot’, ‘corrupt’, and ‘misleading the Ummah’, are a sure way of igniting passionate infighting!
Another suggestion to explain the division within the community, was that it was simply another part of the bitter differences between rival imams. And an extension of that understanding was linking this to the adversary between nation states; “Bangladesh will never agree with Pakistan”, for example.
More recently, although the mood within the Muslim community shows more tolerance towards mosques having Eid on different days, the misunderstanding that this is about rivalry or difference of opinion in Fiqh is still widely understood to be the root of the problem. Memories of the strong hostility of yesteryear has numbed people into quietly avoiding this discussion altogether. An apathy based on the misplaced certainty that there are always two Eids has also set in.
I can promise you, Ramadan starting and ending on different days has nothing to do with misinterpreting the Fiqh or because it is one side disliking the other.
Same Evidence, Same Rule
Allah (SWT) says in the Qur’an
شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ
“…Whoever witnesses the crescent of the month, he must fast the month…”
Surah al-Baqarah 2:185
It was narrated by Abdullah ibn Umar (RA) that the Messenger of Allah (SAW) said:
إِنَّمَا الشَّهْرُ تِسْعٌ وَعِشْرُونَ فَلاَ تَصُومُوا حَتَّى تَرَوْهُ وَلاَ تُفْطِرُوا حَتَّى تَرَوْهُ فَإِنْ غُمَّ عَلَيْكُمْ فَاقْدِرُوا لَهُ
“The month of Ramadan may consist of twenty-nine days. So do not fast until you have sighted it and do not break fasting, until you have sighted it (the new moon of Shawwal1), if the sky is cloudy for you, then complete it (thirty days).”
[Hadith recorded in Muslim]
A lunar month is either 29 days or 30 days. This is because the moon orbits the earth from between 29 days and 6 hours to the maximum of 29 days and 20 hours2. Therefore, at dusk on the 30th Sha’ban (the month before Ramadan) Muslims check the horizon to see if the first crescent of the moon can be sighted3. If the moon is seen4, then the evening is declared 1st Ramadan, and fasting will begin in the morning. If not, then the evening is declared 30th Sha’ban instead, and as a result fasting will be delayed by 24 hours5.
This principle is not disputed by any Muslim, scholar or otherwise. And on this specific point, there is no such thing as a difference of opinion. Rather, what people are experiencing are the Muslims simultaneously applying the two possible outcomes from the same hadith.
In simplistic terms the rule is easy – when the moon is sighted, fasting begins. This aspect of the rule has never been misunderstood or misapplied, rather what is disputed is whether the moon has been sighted or not. Because the other outcome of the rule is this, whenever the moon has NOT been sighted, you don’t fast. In other words, if you are convinced the moon has not been sighted then Islam obliges you not to begin Ramadan.
The problem is not the Fiqh (the law), but rather the differences around the science of sighting the moon.
Basic Moon Science
Bismillahir-Rahmanir-Rahim
There is only one Moon and one Qur’an, therefore for many Muslims the idea of not being able to agree when the Moon was sighted simply seems implausible. After extensive discussions I have found that the average Muslim is not well acquainted with the technical issues related to the movement of the moon and thereby not able to appreciate the issues related to its sighting. No less ignorant than I was three decades ago!
To avoid long detailed explanations of how the moon works, let us begin with a summary of the relevant features.
- The moon orbits the earth
- The moon travels in an elliptical orbit
- The moon reflects sunlight
- Hence the moon changes shape every night
- A Full Moon is the halfway point of the lunar month
- A New Moon is the starting point for the cycle of the moon
- In Islam, it is the first crescent of the moon that begins the start of each lunar month.
- The first crescent will be seen either every 29 or 30 days
- Like the sun, there is also a daily moon rise and a moon set
- The first crescent is only visible for a short period of time after sunset
The opportunity to witness the very first crescent of the moon is exceptional. Being at the right place at the right time is not something that can be accurately anticipated. The features I listed above all contribute to why that is the case. These features in themselves are enough to challenge mankind. However, the situation is further complicated by the fact that the moon can only be seen on a clear night. In other words, the weather is another factor that needs to be taken into account. All these aspects illustrate the nature of our subservience and obedience to Allah (SWT). I am always in awe by how the Islamic text relates perfectly with the all the issues related to the moon. Despite the complex nature of sighting the first crescent, Allah (SWT) has provided the Muslims with a simple formula that takes all these factors into consideration:
- After counting 29 days, look out for the moon; if you do not see the moon then count 30 days instead.
This humbling quality of the text being in harmony with the natural world is a constant feature of the Qur’an.
تَبٰـرَكَ الَّذِىۡ جَعَلَ فِى السَّمَآءِ بُرُوۡجًا وَّجَعَلَ فِيۡهَا سِرٰجًا وَّقَمَرًا مُّنِيۡرًا
“Blessed is the One Who has placed constellations in the sky, as well as a radiant lamp and a luminous moon.”
Surah Al-Furqan 25:61
Allah (SWT) describes the sun as a lamp, which distinguishes it as being both a source for heat and light. Although the moon appears to provide light, it does not provide heat. This is because the moon is not actually a source of light, rather it reflects the light of the sun. Again, Allah (SWT) gives a profound description using the phrase a luminous moon.
It is this attribute of the moon being illuminated by the sun that needs to be understood to appreciate the first aspect of the science for sighting of the moon in Ramadan. Next comes the understanding of what the New Moon is.
The earth and the moon also orbit around the sun. After 7 days the moon is positioned at 90 degrees to the earth. In this position the near side of the moon has half its surface exposed to the sun, leaving the remaining half in shadow. This results in people seeing a half moon6. The full moon comes another 7 days later, when the whole circle of the moon is reflecting sunlight.
The New Moon is the absolute opposite of the Full Moon, meaning when the moon is completely black. In other words, the moon is completely in shadow. This is as a result of the sun, the moon, and the earth all being in an alignment. It is this point of the cycle of the moon that is referred to as the conjunction.
The orbit of the moon can be tracked; therefore, the time of the conjunction can be calculated very accurately. At the time of the conjunction, the sun and the moon both set at precisely the same time. However, Allah (SWT) did not order us to begin the fasting upon the arrival of the conjunction, rather we wait until the moon has travelled enough along its orbit that the first small part of the moon’s surface is lit by the sun. This first crescent is also called the waxing moon.
For every hour after the conjunction the moon sets two minutes after sunset. For example, eight hours after the conjunction the moon is above the horizon for 16 minutes.
It is not certain that the moon will be visible on the first night. However, for the following night it is no longer required to look for the moon, because after more than 24 hours after the conjunction, a crescent would have been formed. We know this, not just from observation and scientific calculations, but from the hadith of Muhammad (SAW) “then complete thirty days”
The problem
So, how much time after the New Moon before the first crescent will be seen? Well, nobody knows for sure. It is clear from all those years of quarrelling over Eid ul Fitr that the Muslims have no certainty about it. And despite what is frequently claimed, the scientific community is not in agreement about it either.
Here then lies the problem.
The Solution
Muslims have frequently suggested that an official body should be established to determine when fasting should start and finish. Indeed, a few have been established, however all have failed in reversing the differences that exist.
وَإِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً
“And (remember) when your Lord said to the angels ‘Verily, I am going to place on the earth a vicegerent.’”
Surah al-Baqarah 2:30
In this verse Allah (SWT) is informing the angels that His (SWT) representative will be placed on the earth. This verse is of course describing Prophet Adam (AS) and referring to him as the vicegerent or the viceroy. In Arabic, this word is Khalifah. This linguistic metaphor also describes the Muslim ruler that only implements shari’ah law. Therefore, Muslims around the world would recognise a moon sighting declaration from the institution appointed by the Khalifah. It should be noted that such an arrangement is in effect ordained by God. Again Muslims, scholars or otherwise, do not dispute this principle.
Free for all
In the absence of the representative of Allah (SWT), Muslims individually become responsible instead. Certainly, the majority of the Muslims across the world will follow the official announcement by the spokesperson from the country where they reside. As I will explain later, there are four methodologies that are applied regarding the sighting of the moon. Each government official uses one of these four approaches. Generally, all the citizens in any given Muslim country are likely to be unified. However, it is the comparison between Muslim states where differences on Ramadan are observed. Outside of the Muslim countries, the believers are in the dilemma over which approach should be followed. This results in those annual differences within the same cities across Europe and the West.
In the absence of the Khalifah, the situation is a free for all.
The Four
There are of course plenty of Muslims that understand the issues I have just outlined and accordingly only act upon the conclusion they are most convinced by. For those not familiar enough by these details, they will resort to following the guidance of those people that they firmly trust. Whether knowingly or unknowingly, just about every Muslim observes one of these following approaches:
1. The Globalists
The Globalists are prepared to follow a moon sighting reported from anywhere in the world which is East of their location. However, the sighting has to have taken place when such a sighting was possible. For example, Muslims living in England will follow any country that has the moon on the horizon several hours after the conjunction (the New Moon). A Muslim in Sri Lanka claims to have sighted the moon and did so eight hours after the conjunction. In that example, the moon would have been on the horizon in Sri Lanka for sixteen minutes after sunset.
That sighting is good enough for the Globalists.
However, should somebody claim to have sighted the moon a couple of hours before the conjunction, that sighting would be ignored.
2. The Refractionists
The Refractionists follow the same method as the globalists, however they have a reason for rejecting the possibility that the moon could have been sighted in Sri Lanka.
During the immediate moments after sunset, the light of the moon must pass through the atmosphere that surrounds the earth. The atmosphere contains numerous gases. When light travels through different gases it bends the light rays. This bending effect is called refraction. There is a scientific understanding that this refraction effect results in the moon light not being able to be seen by anybody on the surface of the earth during the early phase of the moon.
The more significant factor however, is to do with the distance of the moon from the earth. The distance is so great, that it requires a substantial part of the surface of the moon to be reflecting the sunlight before it can be seen. In other words, if the portion of the moon is too small it will be too far away for it to be visible. A minimum of two percent of the moon is required to be illuminated before it can be sighted. It requires between 18-20 hours after the conjunction7 for the moon to reach that point8.
This means the Refractionists expect moon sightings to take place only after about 40 minutes after sunset. Therefore, a moon sighting from Sri Lanka within 16 minutes of sunset is not possible.
3. The Locationists
عَنْ كُرَيْبٍ قَالَ فَقَدِمْتُ الشَّامَ فَقَضَيْتُ حَاجَتَهَا وَاسْتُهِلَّ عَلَيَّ رَمَضَانُ وَأَنَا بِالشَّامِ فَرَأَيْتُ الْهِلَالَ لَيْلَةَ الْجُمُعَةِ ثُمَّ قَدِمْتُ الْمَدِينَةَ فِي آخِرِ الشَّهْرِ فَسَأَلَنِي عَبْدُ اللَّهِ بْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا ثُمَّ ذَكَرَ الْهِلَالَ فَقَالَ مَتَى رَأَيْتُمْ الْهِلَالَ فَقُلْتُ رَأَيْنَاهُ لَيْلَةَ الْجُمُعَةِ فَقَالَ أَنْتَ رَأَيْتَهُ فَقُلْتُ نَعَمْ وَرَآهُ النَّاسُ وَصَامُوا وَصَامَ مُعَاوِيَةُ فَقَالَ لَكِنَّا رَأَيْنَاهُ لَيْلَةَ السَّبْتِ فَلَا نَزَالُ نَصُومُ حَتَّى نُكْمِلَ ثَلَاثِينَ أَوْ نَرَاهُ فَقُلْتُ أَوَ لَا تَكْتَفِي بِرُؤْيَةِ مُعَاوِيَةَ وَصِيَامِهِ فَقَالَ لَا هَكَذَا أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ عَلَيْهِ وَسَلَّمَ
صحيح مسلم كتاب الصيام باب بيان أن لكل بلد رؤيتهم وأنهم إذا رأوا الهلال ببلد لا يثبت حكمه لما بعد عنهم
Kurayb reported: I came to Syria and tended to my needs. The crescent of Ramadan appeared over me while I was in Syria and I saw it on Friday, then I came to Madinah at the end of the month. Abdullah ibn Abbas, may Allah be pleased with him, asked me about it and I mentioned the crescent. Ibn Abbas asked, “When did you see it?”
I said, “We saw it on Friday night.”
Ibn Abbas said, “You saw it?”
I said, “Yes, people saw it and they fasted, as did Mu’awiyah.”
Ibn Abbas said, “But we saw it on Saturday night, so we will continue fasting until we complete thirty days or we see it.”
I said, “Is it not enough that Mu’awiyah saw it and he fasted?”
Ibn Abbas said, “No, such was the command of the Messenger of Allah, peace and blessings be upon him.”
[Muslim]
سنن الترمذي كتاب الصوم باب ما جاء لكل أهل بلد رؤيتهم
Al-Tirmidhi said, “The people of knowledge act upon this tradition, that the people of every land have their own moon sighting.”
[Sunan al-Tirmidhī 693]
Head held in hands, at the disbelief that the Globalist and the Refractionists have divided the Muslim community and created a situation that has never occurred in the history of Islam – one city having Muslims performing Ramadan and Eid on different days! Well, there is a solution, because this problem was solved by the companions of Muhammad (SAW) – each location restricting itself to sighting the moon within their own area.
This position is outlined by Kurayb’s experience when he travelled from Shaam (Syria) to Madinah during the month of Ramadan. Kurayb is keen that he completes his fast for the maximum period of 30 days, which is the rule of shari’ah. However, he learns from Abdullah ibn Abbas (RA) that Madinah began fasting the day after Damascus. Abdullah ibn Abbas is not persuaded to end the fasting a day earlier should the moon not be sighted after 29 days of fasting in Madinah.
In the end Kurayb did fast 31 days. However, he was appeased by ibn Abbas reminding him “such was the command of the Messenger of Allah (SAW)”
4. The Saudi Followers
In Saudi Arabia the moon sighting committee (usually made up of three qualified members) check the reports of moon sightings in order to validate them. Many aspects are considered including if the sightings are in line with the Umm al-Qura calendar. In essence, this is an extra check to ensure no mistakes have been made.
In line with the shari’ah rule, if they are satisfied the moon has not been sighted, then they delay the start of Ramadan by 24 hours.
As Seen on TV
There are those that say they prefer to wait for the announcement on the Muslim TV channel they enjoy. It is a way of avoiding the conflicting opinions of the local imams and being certain when Ramadan has started. However, without realising it, these people are probably Saudi Followers as the vast majority of the Islamic satellite channels observe the events of Makkah. Those small number of broadcasters that do not follow Saudi Arabia, will simply be following one of the other methods.
Comparing the Four
Surely one position out the four is more reliable than the others? Setting aside the inevitability that individuals will have to take a stance over this, it should be noted that each of the four have their critics.
Against the Globalists
It is pointed out that the Globalist frequently make mistakes – which is understandable as human beings are prone to error. Allah (SWT) created the laws of physics, and these laws are fixed. As such, they are understood as facts that cannot be simply ignored. In other words, if it is a fact that the moon cannot be seen, then there is no way the moon could have been sighted. The only (sincere) rational explanation is that the person did see something, however it could not have been the crescent of the moon.
Against the Refractionists
There is not an absolute scientific consensus regarding the time required to elapse after the conjunction before the crescent can be seen. Many scientists challenge the consensus that it is between 18-20 hours, saying it can indeed be seen in time scales much shorter than this.
Against the Locationists
What is the same location? Strictly speaking it is the location where you reside, the town or the city. However, most people think about such things in terms of a whole country. Therefore, should a report of the moon being sighted in a single town or village, then the whole country will follow that report from within its own borders.
Western countries may be positioned on the same line of longitude as a Muslim country. This is referred to as countries lying on the ‘same horizon’. Muslims in England following this understanding of the same horizon are therefore happy to follow reports from Morocco, Mauritanian and South Africa. Accordingly, sightings made from any other country are ignored, on the basis that was the opinion of Abdullah ibn Abbas (RA). Some restrict the sightings to Morocco only.
Modern communication methods means that the distance from Damascus to Madinah takes minutes rather than a whole month. Therefore, the practical problem of conveying information over great distances has been solved. The restriction of sighting the moon in each location is no longer required.
Against Saudi
The arguments made against Saudi Arabia is based on two factors. The first is that the Umm al-Qura calendar is not accurate9. The second is that the Saudi Government does not reveal details of exactly where and when a moon sighting was made. As a result, whenever Saudi Arabia makes announcements of moon sightings that others deem were impossible, there are no details revealed that could be scrutinized. This has resulted in Muslims being divided about how to treat the declarations made from Saudi Arabia. Muslims are either completely devoted to Saudi, indifferent to Saudi, or unshakably suspicious of them.
More recently the authority behind the Umm al-Qura calendar proposed a new rule in determining the beginning of Islamic hijri months. This new rule is regarded as astronomically sound in making sure that it is line with being both after the conjunction and that the moon is above the horizon at the time of sun set in Makkah.
Unfortunately, the decades of precedence have established the expectation that Saudi Arabia will start a day before everybody else, and so many are likely to continue to simply ignore sightings reported from Saudi Arabia. Only time will tell if this change turns out not to be ‘too little too late’.
The Fifth
What does not help in this discussion is the myth that science can pinpoint when the moon can be sighted. This additional claim is falsely propagated by the minority that subscribe to completely relying on astronomical calculations.
They argue that the Islamic text empathises that the principle of certainty is the cause (sabab) for enacting the rule of fasting in Ramadan. At the time of the Prophet (SAW) the most reliable method to determine this certainty was by using the naked eye. However, in the modern world, the naked eye has become unreliable and rather astrological calculations are the way forward10.
Astrological calculations do provide a guide to indicate when and where the moon will be sighted, however this covers a massive area. In effect, it is a range that spreads over at least 12 Time Zones. Beginning with the lowest and ending with the highest chance of being able to sight the moon. In effect, it is a range that shows the probability from 1% through to 100% of seeing the moon. However, nobody can say precisely at which time and at what location the moon will be first sighted. It will be somewhere in the 12-hour range11, but not known exactly when and where this will happen.
Not the Same
I have excluded the Astrological Calculators from the list of four, because I am convinced, they contradict the shari’ah. Although this and other discrepancies I am not going through now, I do intend to elucidate them at another time.
So, you may well be wondering why I have mentioned this group at all. Well, I wanted to point out that using science to dismiss the report of the moon being sighted is not the same as producing predetermined calculations when the moon will be seen.
For example, the time of the conjunction can be so late on the 29th Sha’ban that there is no way that the Moon will be seen. On those occasions when I have pointed that out to people, a few have asked “how are you not using predetermined astrological calculations?”
When I have explained why, they have not always understood the details. As I am so clearly opposed to the Astrological Calculators predetermining when to commence Ramadan, then I cannot be using science in the same way they do. It might sound like I am, but I am not.
Accordingly, the Astrological Calculators are not the same as the Refractionists; nor the Locationists; nor the other methods for that matter! This distinction is apparent when the parameters of things like the time of the conjunction, the time of the moon setting, and the shape of the crescent, have taken place under various circumstances. The Four, all may well use scientific data to explain their conviction, however it is the way that they use this data alongside the text that distinguishes them from the Astrological Calculators.
Similarly, the Globalists are not the same as Saudi followers. And again, the Loctionists are not the same as Refractionists. There are undeniable overlaps, however the assumptions of ill-informed Muslims have frequently led to false accusations within the community:
“You are clearly following Saudi” or “You are simply just using calculations”
Remember the four are distinct and there can only be a maximum of two days that Ramadan can commence from. There could never be a legitimate way Ramadan could begin from the possibility of four separate days. So, it is inevitable that combinations of the various groups will start on the same days. Just because somebody starts Ramadan on the same day as someone else, that does not necessarily mean they are both following the same methodology.
There are always two Eids
It is not the case that there are always two Eids. In the UK last year (i.e. 2021), the various mosques held Eid ul-Fitr on the same day.
The typical annual trend is that only one of the two sightings over Ramadan are disputed, not both. This means when all mosques start fasting on the same day, they usually end up differing over Eid-ul Fitr. When Muslims begin fasting on different days, usually Eid announcements subsequently turn out to be for the same day.
You may recall having discussions with friends on Eid whether they fasted 29 or 30 days. In other words, you finished Ramadan on the same day, but started it a day apart.
Same day Eids are special. Muslims sharing this rousing celebration in unison evokes a passion of shared love across the community. Prompting many to acknowledge that Muslims can be united, when they put their minds to it.
Although, I do enjoy the complete absence of tension whenever Eid ul-Fitr is on the same day, it is a mistake to think that the differences over the moon sighting were set aside or that the imams had arrived at consensus, for that year. What instead is being experienced are those occasions when each of the four groups have separately concluded their announcements for the same day. In other words, the announcements are down to coincidence rather than consensus or compromise.
The day may turn out to be the same, however the problem still remains. Hence this constant experience of differences following those moments when they were no variations.
Here are some UK examples to illustrate the point:
| 2015 | Different Start | Same Eid | |
| 2018 | Same Start | Different Eid | |
| 2019 | Different Start | Different Eid | |
| 2020 | Same Start | Different Eid | |
| 2021 | Different Start | Same Eid |
I am predicting for this year (2022) two different starts to Ramadan, with Eid being on the same day, Monday 02/05/22.
Comparing the Four (reprise)
Surely one position is stronger than the other?
As already outlined, each of the four present evidences based on the Qur’an, Hadith or Ijma Sahabah. All four also have counter arguments against each other. Indeed, the principle of presenting your view as the strongest is the traditional approach to any subject in Islam. Accordingly, this should not stop – it cannot stop.
However rather than bring clarity, the Muslim community is beset with confusion and disharmony. Rather than becoming informed, Muslims have fallen out.
Of course, I do have a conviction which position is the strongest. Although I do disclose this whenever I am asked, for the sake of impartiality, I am not doing so now. This article is not about presenting the strongest opinion and dismissing the others as weaker. Rather it is about clarifying what has led to the situation of differences over Ramadan and how we should react to it.
My point is simple. They all have their evidences. They are all sincerely considering themselves to be living by the shari’ah. So, it is time to end the fitnah and cynicism.
Fitnah
The Fitan are huge calamities that are described in the Qur’an12. These include, Civil War (Muslims fighting Muslims), mass hypocrisy and worst of them all, the fires of Hell. But the word Fitnah is used in other contexts too.
وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَأَنَّ اللَّهَ عِندَهُ أَجْرٌ عَظِيمٌ
“And know that your wealth and your children are but a trial (fitnah) and that surely, with Allah is a mighty reward.”
Surah Al-Anfaal 8:28
Fitnah is that state when believers face trials and tribulations. The reaction to such adversities will either be one that brings you closer to Allah (SWT) or down a path that leads you astray.
Ibn al-A’raabi from Andalusia summed up the widespread meanings of fitnah when he said:
“Fitnah means testing; fitnah means trial; fitnah means wealth; fitnah means children; fitnah means kufr (disbelieve); fitnah means differences of opinion among people; fitnah means burning with fire.”
Trial and tribulations may be on a global scale like a civil war or remotely personal with those sudden unexpected hardships in life, like severe illness or poverty. The discords over moonsighting are hardly on the scale of life and death. However, it has a gravity of tension that has a significant negative impact across the community. In the absence of the true solution, we cannot become agents of fitnah and fall out with each other.
For example, it is time to stop accusing mosques of being biased because of suspicion there is funding received from domestic or foreign governments. The reality of mosques in the UK are that they are funded by the local community. Rarely, if at all, do such institutions get donations from foreign governments.
Having unfounded suspicion is haram. Spreading slander is haram. Creating divisive disagreements within the Muslim community is haram. So, do not be drawn into such ill-discipline.
حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلاَءِ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ سَالِمٍ، عَنْ أُمِّ الدَّرْدَاءِ، عَنْ أَبِي الدَّرْدَاءِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” أَلاَ أُخْبِرُكُمْ بِأَفْضَلَ مِنْ دَرَجَةِ الصِّيَامِ وَالصَّلاَةِ وَالصَّدَقَةِ ” . قَالُوا بَلَى . قَالَ ” إِصْلاَحُ ذَاتِ الْبَيْنِ وَفَسَادُ ذَاتِ الْبَيْنِ الْحَالِقَةُ .
Narrated by Abu Darda (RA):
The Prophet (SAW) said: “Shall I not inform you of something more excellent in degree than fasting, prayer and charity?” The people replied: “Yes, Prophet of Allah.” He (SAW) said: “It is putting things right between people; spoiling them is destructive (the shaver)”.
Abu Dawud
So how do we end the fitnah and retain our separate convictions? How do we propagate opposition against another’s certainty without nurturing fitnah? Simple, we propagate all four methodologies as followers of shari’ah.
But the other three are not correct!!!
Absolutely, individuals will have to decide which of the four is accurate. And absolutely, they are obliged by Islam to only propagate the view that is upheld. I am not suggesting that principle should be abandon.
What I have been doing, for almost fifteen years now, is explain how each of the four decide how a valid moon sighting is determined, and how each of these views are backed up by the shari’ah. Once that is explained, I then fulfil my obligation under Islam by explaining why my view is correct. In this way ending the community fitnah can easily be accomplished by all those involved in this discussion.
In my experience, this approach brings about a community wide calmness, however our souls can never be truly content. Even when we no longer hold grudges against our fellow Muslims, our hearts will still ache in reaction to celebrating on different days. Fitnah felt on this personal basis is the correct state we should be in. Just because we eliminate community tension, we should not individually feel absolute serenity in the absence of the true solution. Our heartfelt discontent should drive us towards gaining Allah (SWT) pleasure and not to sow the seeds of disunity. Channel our energy to resuming the Islamic way of life and the implementation of the pure solutions prescribed by Allah (SWT). Channel our energy to absolute unity and not disunity.
وعن أنس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : لا تقاطعوا ولا تدابروا، ولا تباغضوا، ولا تحاسدوا، وكونوا عباد الله إخوانًا، ولا يحل لمسلم أن يهجر أخاه فوق ثلاث
Narrated by Anas bin Malik (RA):
The Messenger of Allah (SAW) said, “Do not desert (stop talking to) one another, do not nurse hatred towards one another, do not be jealous of one another, and become as fellow brothers and slaves of Allah. It is not lawful for a Muslim to stop talking to his brother (Muslim) for more than three days.”
[Muslim]
[Al-Bukhari]
Eid ul Adha
أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ صِيَامِ يَوْمَيْنِ يَوْمِ الْأَضْحَى وَيَوْمِ الْفِطْرِ
On the authority of Abu Hurayrah:
“The Messenger of Allah (SAW) forbade fasting on two days, the day of al-Adha and the day of al-Fitr”.
[Muslim]
The location of Makkah is situated in only one part of the world. It is in that part of the world that the citizens bear the responsibility of maintaining the Kabbah and provide welfare to the visiting pilgrims.
The Hajj13 is performed in Makkah during the twelfth lunar month of the Islamic calendar. This twelfth month is called Dhul al-Hijjah. The pinnacle of the Hajj is on the 10th Dhul al-Hijjah. This day is Eid ul Adha. So, irrespective from where in the world the Muslims are from, or what personal conviction they may hold regarding the method of sighting the moon, all the pilgrims undertake Eid ul Adha on the same day. Courtesy of their hosts from Makkah.
When each of the Globalists and Refractionists go to Makkah for Hajj they are in effect submitting to the Saudi Followers. Frequently, this results in the pilgrims on Hajj celebrating Eid the day before many of their companions back home in England.
If submission is adhered to in Makkah, then on this second of Eids, why not everywhere else? Well, there are two reasons why some will be resistant to follow Saudi Arabia on Eid ul-Adha. However, I plan to give eight reasons why everybody should.
The Refractionists are being consistent. Making separate announcements in the UK whenever they are convinced that the moon could not have been sighted in Saudi Arabia. Being consistent is a principle I admire, as it reflects worshipping Allah (SWT) rather than following you own desires. From their point of view, I am suggesting that they remain obedient to Allah (SWT) in Ramadan and Shawwal, but not in Dhul al-Hijjah!
Here is how a present-day unified Eid ul-Adha is practical and Shari’ah compliant:
- As already outlined, undertaking action that removes fitnah is rewardable and brings you closer to Allah (SWT).
- Under the principles of the Ulamā, a Mujtahid (legal scholar) can surrender his opinion in favour of another that results in the Ummah (the community) becoming unified.
- As Eid ul-Adha is linked to Hajj then the current responsibility falls solely upon Saudi Arabia.
- Islam does not permit those that do not have authority to undertake the task instead.
- Therefore, any mistake that is made, the responsibility is upon those with authority.
- Muslims usually choose not to burden themselves with matters that are not their responsibility.
- However, should you be convinced that Saudi Arabia has misled the Ummah, then Islam obliges you to account them. In other words, you should hold those responsible accountable and not go about discharging the task instead.
- You accept no control for moonsighting whilst attending Hajj – it would be consistent to do the same when not on Hajj.
It is only the Locationists that can justify having Eid on different days in different parts of the world. I concede that this second reason not to follow Saudi Arabia is compelling. However, for the sake of unity, there is no contradiction with Islam to abandon your opinion in favour of another.
The opportunity is there for the taking.
In my view, the burden of the world rests on the leadership within Saudi Arabia for the administration of Hajj and for the declaration of Eid ul-Adha. They should endeavour to get it right and accept accountability, both from the believers and the Divine.
Moving forward
Ramadan, Eid ul-Fitr and Eid ul-Adha are all acts of worship and accordingly undertaking them requires seriousness. It would be completely wrong of anybody having read my article to conclude a casual unconcerned choice would sufficiently fulfil the associated obligations.
To begin with I would urge everybody to study this topic and constructively discuss the challenges it raises. Even if it were only to reinforce the method you already follow, at least your conviction would be backed up with details of substance.
Failing that, determining who you intend to trust needs to be scrutinised. Be satisfied that the individual, jamaat or institution you follow is adequately knowledgeable and pious (taqwa) and deserves your loyalty.
Also take care that if you are in the position of having to be obedient, you understand the priority shari’ah places upon you. For example, you may have to follow the choice of your father, or your husband, or the scholar that you are learning from. And should you be faced with the dilemma that all three of those contradict each other, you need to take it upon yourself to find which one Islam requires you to follow, for your circumstances.
Discuss, learn and debate remembering the discipline to safeguard against falling into fitnah or instigating division. Promote unity and not disunity.
The resumption of the Islamic way of life is the only true solution to settle the problem of moon sighting throughout the Muslim lunar calendar. This requires that the Ummah channels its full energy to deliver the pure solutions prescribed by Allah (SWT). There are no other interim solutions in our present ‘free for all’ situation.
For the people that have been blessed with actually seeing the moon, they are of course convinced about what they have witnessed. So, in the case of the start of Ramadan, will fast accordingly, even if the those in authority reject their claim.
May Allah (SWT) accept our decisions, our efforts, our generosity, and our intention with the extra acts of worship we are eager to undertake in the holiest of months. May we all appreciate the fortunate opportunity bestowed upon us, this one more time, Insha’Allah.
And thank you for allowing me to share this with you. May Allah (SWT) accept my efforts and forgive my part in the fitnah of yesteryear.
Ramadan Mubarak.
Abdul Aziz
References
1 Shawwal is the month after Ramadan. The 1st Shawwal is Eid ul-Fitr
2 The longest orbit of the Moon is 29 days, 19 hours and 55 minutes. In other words, only five minutes short of 20 hours.
3 Moonsighting takes place at Maghrib ie at Sunset.
4 The day of doubt:
Al-Bukhari (1914) and Muslim (1082) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not anticipate Ramadan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”
Al-Bukhari (1970) and Muslim (1156) narrated that ‘Aishah (may Allah be pleased with her) said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to fast all of Sha’ban, he used to fast Sha’ban except a few days.” This version was narrated by Muslim.
Because the final days of the month Sha’ban could turn out to be Ramadan to avoid any uncertainty, Muslims are dissuaded from taking precautions based on doubt. Hence, the day before Ramadan is referred to as the ‘day of doubt’. Fasting in Ramadan is based on certainty, not guess work or caution. This principle actually adds more emphasis to follow the 29/30-day rule order by the Prophet Muhammed (SAW). Thereby submitting to the command of Allah (SWT).
5 In the case of sighting the Moon at the end of Ramadan it marks the time of Eid ul Fitr.
6 Although it appears that half of the Moon is illuminated, actually it is only one quarter of the Moon that is visible. Hence, scientist called this position the First Quarter phase.
7 When nearer the Equator the 2% lunar illumination can be reached after 14 hours.
8 You may also hear this point being referred to as 8 degrees of elongation.
9 The sighting of the Moon is only undertaken by Saudi Arabia for four months of the year. These are the months of Ramadan, Shawwal, Dhul al-Hijjah and Muharram. For the remaining eight months of the year, the Umm Qara uses an automated system, rather than relying on the tradition approach for the 29/30 day ruling. This may well be done for practical reasons however this inconsistency increases the margin of error. I am making this point brief to avoid over complication.
10 The jurist Ahmad Muhammad Shakir adopted the position of using calculations to determine the beginning of all the months of the Islamic calendar in 1939. This has been followed by Yusuf al-Qaradawi in 2004, the Fiqh Council of North America (FCNA) in 2006 and the European Council for Fatwa and Research (ECFR) in 2007.
11 Weather permitting.
12 Fitan is the plural of fitnah
13 The holy pilgrimage to Makkah is called the Hajj.
Abdul’s World 