Moonsighting and Calculations (Part 2)

The Sunnah Argument: Actual Sighting vs. Astronomical Calculations for Ramadan

The determination of the start of the Islamic month of Ramadan has been a matter of debate and controversy among Muslims for years. One of the primary points of contention revolves around the method used to ascertain the beginning of Ramadan: Should it be based on actual moon sightings or astronomical calculations? This debate has significant implications for the Muslim community worldwide, as it directly affects the timing of important religious observances and acts of worship.

In the preceding article, we examined the viewpoints of the majority advocating the necessity of physical moon sighting. In this article, we will take a more in-depth look at the arguments put forth by those who endorse the utilization of reliable astronomical calculations.

Contemporary legal scholars who endorse the use of calculations to determine the beginning of a new month assert that there is no explicit Quranic injunction mandating actual moon sighting. They contend that the Quranic term "shahida" primarily signifies the notions of presence and knowledge, rather than the strict requirement of visual sighting.

Linguistic Interpretation: Classical scholars scrutinized the linguistic meaning of the Quranic phrase "fa man shahida minkum ush-shahra" (Al-Baqarah 2:185). They argued that the word "shahida" did not exclusively mean "sighting" but could also imply "presence" or "knowledge."

Furthermore, they argue that the Hadiths which appear to mandate physical moon sighting actually seek to establish a level of certainty, emphasizing the need for assurance rather than strict visual observation.

Let us delve into the Sunnah argument, which supports the use of astronomical calculations as a valid means of determining the start of Ramadan. Advocates of this viewpoint argue that the Prophetic traditions (hadiths) emphasize the attainment of certainty regarding the new moon's presence as the primary objective, rather than the act of visual sighting itself. This perspective challenges the traditional reliance on actual moon sightings and contends that technological advancements now allow for a more accurate and certain method—astronomical calculations.

The Sunnah's Objective: Certainty in Moon's Presence

The proponents of astronomical calculations contend that the main goal of the Prophetic hadiths related to Ramadan is to ensure certainty about the new moon's presence. They argue that during the time of the Prophet Muhammad (peace and blessings be upon him), actual moon sighting was the only available means to confirm the commencement of the new month, and therefore, it was emphasized. The famous hadith, "We are unlettered people. We neither write nor calculate," illustrates this point. The Islamic calendar is lunar, and Islamic acts of worship are tied to the lunar months, making it essential to accurately determine the beginning and end of each month.

Actual sighting of the new moon, according to this perspective, served as a practical means to achieve the certainty required for religious observances. The Prophet's advice not to start or end Ramadan a day or two ahead of time was aimed at ensuring that Muslims enter and conclude the month with confidence in the presence of the new moon. In the absence of more precise methods, visual sighting was the best available option to fulfill this objective.

Replacing Actual Sighting with Astronomical Calculations

Advocates of astronomical calculations argue that advancements in technology have provided a more accurate and certain means of determining the new moon's presence. In light of these technological capabilities, they contend that replacing actual sightings with calculations does not deviate from the Prophetic commandment or the objectives of Islamic Shari`ah but complements them. According to this perspective, the focus should be on achieving certainty rather than adhering to the historical method of visual sightings.

Sighting on the 30th of Sha`ban

A key point made by proponents of astronomical calculations is that if actual sighting were an absolute prerequisite for fasting, it would also be required on the 30th of Shaban. This is because, logically, if the sighting were the sole basis for determining the start of Ramadan, it should apply even on the 30th of Shaban. However, historical practice and scholarly consensus show that there is no requirement to sight the moon on the 30th of Sha`ban if it is not sighted on the 29^th of Sha’ban. This absence of a requirement indicates that the primary objective is not merely sighting but achieving certainty about the new moon's presence.

The hadith, "complete thirty days if it is cloudy," is cited by proponents of astronomical calculations to support their argument. They contend that this hadith does not imply that visual sighting is the only way to determine the start of Ramadan. Rather, it emphasizes the importance of completing 30 days when certainty cannot be achieved through sighting due to cloudy weather. If the act of sighting were essential for fasting, this hadith would require Muslims to attempt to sight the moon on the 30th of Sha`ban, even in clear conditions.

Imam Ibn `Umar's Practice

To further illustrate their point, proponents of astronomical calculations refer to the practice of Ibn Umar, one of the Companions of the Prophet (peace and blessings be upon him). Ibn Umar, along with A’ishah and Asma' bint Abi Bakr (may Allah be pleased with them), would begin fasting the month of Ramadan if it was cloudy on the 29th of Shaban and the new moon was obscured. They would not fast that day as a supererogatory act but as a mandatory day of Ramadan. This practice, supported by numerous Tabi`in (Successors) and the Hanbali school of jurisprudence, challenges the notion that the act of sighting is the cause of fasting. Instead, it indicates that sighting serves as a means to achieve the objective of certainty regarding the new moon's presence.

Logical Argument: Sighting as a Means, Not an End

Proponents of astronomical calculations stress that sighting, in itself, is not a condition for the start of Ramadan. Instead, it is a means to determine the presence of the new moon. They emphasize that the actual objective is to ascertain the beginning of the new month, not the act of sighting itself. This distinction is crucial in understanding the Sunnah argument in favor of astronomical calculations.

The Sunnah argument in favor of astronomical calculations for determining the start of Ramadan centers on the objective of achieving certainty about the new moon's presence, rather than the act of visual sighting itself. Proponents of this perspective maintain that technological advancements have provided more accurate and certain methods of determining the new month, making it practical to rely on calculations. They argue that the primary focus should be on fulfilling the objective of certainty, in line with the principles of Islamic Shari`ah. While the debate over moon sighting versus calculations continues, it is essential to consider these arguments within the broader context of Islamic jurisprudence and contemporary advancements in science and technology.