Reinterpreting the Requirement for Moon Sighting in Ramadan: A Linguistic and Jurisprudential Analysis

Introduction

The determination of the beginning of the month of Ramadan, the holiest month in Islam, has been a subject of debate and contention among Muslims for centuries. Traditionally, the practice of physically sighting the new moon with the naked eye has been considered the normative authority for commencing the fast of Ramadan. However, a closer examination of the relevant Quranic verses and linguistic analysis challenges the notion that physical moon sighting is unequivocally required by Allah (SWT) for the commencement of Ramadan fasting.

This essay seeks to explore the Quranic perspective on Ramadan and fasting, examining the linguistic meanings of key terms in the relevant verses. We will argue that the Quran does not explicitly mandate physical moon sighting as a requirement for fasting in Ramadan. Instead, it emphasizes the concepts of presence, knowledge, and commissioning as the prerequisites for observing the fast.

The Quranic Verses on Ramadan and Fasting

The primary Quranic reference to Ramadan and fasting is found in Surah al-Baqarah, verse 2:185. The verse is as follows:

"Ramadan is the (month) in which was sent down the Qur'an, as a guide to mankind, also Clear (Signs) for guidance and judgment (between right and wrong). So, whoever witnesses the month among you should fast in it (spend it in fasting), but if anyone is ill or on a journey, the prescribed period (should be made up) by days later. Allah intends the ease for you; He does not want to put you in difficulties. (He wants you) to complete the prescribed period and to glorify Him in that He has guided you; and perchance, you shall be grateful." (2:185)

In this verse, there is a key phrase: "So, whoever witnesses the month among you should fast in it." Traditional interpretations have understood "witnessing the month" to mean the actual physical sighting of the new moon of Ramadan with the naked eye. However, we argue that a closer linguistic examination of this phrase reveals a different understanding.

Linguistic Analysis of "Witnessing the Month"

• To understand the intended meaning of "witnessing the month" in the Quranic verse, we must turn to the linguistic analysis of the term "shahida." The linguistic meanings of "shahida" encompass "presence, knowledge, and announcement (informing others)." Renowned philologist Ahmad bin Faris, in his Maqaayees al-Lughah, states that the original meanings of "shahida" are limited to these three: presence, knowledge, and announcement.

Based on this linguistic analysis, we can interpret the Quranic phrase "So, whoever witnesses the month among you should fast in it" in three distinct ways:

1. "Whosoever was present in the month of Ramadan then let him fast (the month)."
2. "Whosoever had knowledge of the month of Ramadan then let him fast (the month)."
3. "Whosoever received knowledge about the month of Ramadan then let him fast the month."

None of these interpretations necessitate the act of actual physical moon sighting with the naked eye. To assert that physical sighting is the exclusive interpretation of "witnessing" would go against established rules of the Arabic language and limit the Quranic meaning unnecessarily.

Consensus among Quranic Exegetes

Quranic exegetes (mufassirun) have consistently interpreted the phrase "whosoever witnesses the month" as meaning "whosoever was present in (or knew of) the month of Ramadan should fast the month." Notably, there is a consensus among these scholars that the act of witnessing the month refers to being present in the month, whether in person or through knowledge and awareness. This consensus undermines the argument that physical moon sighting is the only valid interpretation.

For instance, Ali, Ibn Abbas, A’isha, and other Companions of the Prophet (PBUH) have maintained that "shahida" means "being present" in the month of Ramadan. The great scholars such as Abu Abdallah al-Qurtubi, Ibn Kathir, and al-Suyuti also support this interpretation. They all understand the verse to mean that whoever was present in the month of Ramadan and not traveling or sick should fast.

Imam Abu Bakr al-Jassaas and Imam Ibn al-Arabi

Imam Abu Bakr al-Jassaas and Imam Ibn al-Arabi are often cited as proponents of the view that physical moon sighting is required based on the Quranic verse. However, it is essential to clarify their positions. Both scholars interpret the phrase "witnessing the month" as leading to physical moon sighting based on the prevailing understanding of their time and supporting hadiths and not on linguistic foundations.

Importantly, neither Imam Abu Bakr al-Jassaas nor Imam Ibn al-Arabi claims that "actually sighting the new Moon with the naked eye" is the definitively original (linguistic) meaning of "shahida." They base their interpretation on hadith evidence and external factors, not the Quranic language itself.

In conclusion, a thorough analysis of the Quranic verses related to Ramadan and fasting, along with linguistic analysis and the consensus of Quranic exegetes, reveals that the Quran does not unequivocally require physical moon sighting as the exclusive method to determine the commencement of Ramadan fasting. Instead, the Quran emphasizes presence, knowledge, and commissioning as the prerequisites for fasting.

While some scholars have interpreted the phrase "witnessing the month" to mean physical moon sighting based on external factors, this interpretation is not the exclusive or definitive meaning of the Quranic text itself. It is essential to recognize that the Quran allows for multiple valid interpretations, and the requirement for physical moon sighting is a matter of jurisprudential interpretation, not a strict linguistic necessity.

Muslims should approach this issue with open minds and respect for diverse viewpoints, understanding that the essence of Ramadan lies in devotion, reflection, and spiritual growth, regardless of the method used to determine its beginning. The Quran's primary emphasis is on fasting as an act of worship and gratitude to Allah (SWT), rather than the specific means of ascertaining the month's start.