Moonsighting or Calculations (Part 1)

Ramadan's Determination: Visual Sighting vs. Astronomical Calculations (Part 1)

In August 2006, the Fiqh Council of North America made a groundbreaking announcement regarding the commencement of Ramadan. They declared that the start of Ramadan would be determined solely through astronomical calculations, rather than relying on the traditional method of visually sighting the new moon. This decision ignited a global controversy, with many questioning its validity. The debate over whether to use visual sightings or astronomical calculations to determine the start of Ramadan is not a recent phenomenon but has deep historical roots. In this three-part series, we will delve into the arguments presented by both sides of this contentious issue.

Part 1: The Majority's Perspective

The consensus among scholars of Islamic jurisprudence in the past favored the belief that the month of Ramadan could not be ascertained through calculations. Astronomical calculations, according to the majority of jurists, were deemed speculative and hypothetical in nature. Consequently, essential religious acts, such as commencing and concluding Ramadan, should not be based on probabilities and uncertain assumptions. Instead, these sacred months, connected to Islamic acts of worship ('ibadat) like Ramadan, Shawwal, and Dhul-Hijjah, could only be established through practical eye sighting (ru’yah) or the completion of 30 days.

The majority of classical scholars argued that actual sighting is mandated by the Qur'an, the Sunnah (the Prophet's tradition), ijma` (the consensus of jurists), and the linguistic meaning of the word hilal (crescent moon). These four key arguments were frequently invoked to support the claim that the fasting of Ramadan requires the naked-eye sighting of the new moon.

1. The Qur'an and Sunnah: The Quranic verse (Al-Baqarah 2:185) mentions, "So every one of you who is present (at his home) during that month should spend it in fasting..." The phrase "faman shahida minkumu ash-shahra" ("So every one of you who is present") in this verse is interpreted by the majority as necessitating the practical sighting of the new moon. Prophetic injunctions, such as those found in hadiths, support this interpretation.
2. Ijma(Consensus): Scholars like Abu Bakr ibn Ali Ar-Razi, Abu Bakr Al-Jassas and many others argued that there was a consensus among Muslim jurists against accepting astronomical calculations as a valid means to confirm or negate the month of Ramadan.
3. Linguistic Meaning: The word "hilal" (crescent moon) linguistically implies a visible sighting, reinforcing the argument for actual visual confirmation.
4. Practical Worship: The majority believed that initiating acts of worship with certainty, rather than relying on probabilities, was essential. The Prophet's hadiths emphasized the need to sight the moon to start fasting and to break the fast.

Part 2: School-Specific Perspectives

The official stance of the four major Islamic schools of thought (Hanafi, Maliki, Shafi`i, and Hanbali) aligned with the majority view. These schools asserted that astronomical calculations were not an authentic method for determining Islamic months. Instead, they maintained that these months must be confirmed either through actual sighting or by the completion of 30 days.

1. Hanafi School: Hanafi jurist Abu Bakr ibn `Ali Ar-Razi and Al-Jassas emphasized the Prophet's hadiths and Quranic verses, arguing that actual sighting was the sole method prescribed by the Prophet to confirm the month of Ramadan. He also stressed that there was a consensus against accepting astronomical calculations.
2. Maliki School: Muhammad ibn `Abdullah Al-Kharshi, representing the Maliki perspective, reiterated that fasting should solely rely on the sighting of the moon or the completion of 30 days. Imam Malik himself stated that 30 days should be completed for all months when the moon's sighting is impossible.
3. Shafa’i School: Shihab Ad-Din ibn Ahmad Ar-Ramli, a Shafii jurist, highlighted the Prophet's statement that "we are an unlettered nation, we neither write nor calculate." He argued against calculations, stating that they would cause undue hardship for many and that the majority position was the correct one.
4. Hanbali School: Ibn Taymiyyah, a prominent Hanbali authority, vehemently opposed using calculations to confirm or negate Islamic months. He argued that calculations could not provide certainty and were against the consensus of scholars.

Part 3: The Forbidden Connection with Magic and Stargazing

One of the primary reasons for the complete rejection of astronomical calculations by these scholars was the historical association between stargazing (early astronomy) and magic, which is prohibited in Islam. They believed that calculations and stargazing were closely linked, making them incompatible with the teachings of Islam.

1. Magic and Stargazing: Scholars like Al-Hafiz ibn Hajar pointed to Prophetic sayings that warned against the harmful effects of stargazing and its connection to magic. The Prophet's guidance emphasized the avoidance of stargazing except for specific directional purposes.
2. Forbidden Practices: Imam Ibn Taymiyyah argued that stargazing calculations were rejected by the Sunnah and the consensus of the Companions. He believed that relying on calculations was a deviation from the true path of Islam and likened it to the misguided practices of the Jews.
3. Inaccuracy of Calculations: Ibn Taymiyyah also asserted that stargazing knowledge was misleading and, in itself, a forbidden act. He claimed that stargazers often fabricated information to produce a single accurate result amidst multiple falsehoods.
4. Punishments: Some scholars suggested punitive measures against those involved in calculations and stargazing, including refraining from fasting based on calculations and even capital punishment for propagating harmful beliefs associated with stargazing.

Top of FormThe classical scholars supporting this view put forth four main arguments to substantiate their position: Quranic verses, the Sunnah (teachings and practices of the Prophet Muhammad), ijma` (consensus of the jurists), and the linguistic meanings of the word "hilal" (crescent moon).

Quranic Evidence

They cited the Quranic verse from Surah Al-Baqarah (2:185): "Ramadan is the (month) in which was sent down the Quran, as a guide to mankind, also Clear (Signs) for guidance and judgment (between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting." This verse, they argued, implied the requirement for a physical eye sighting of the new moon.

Prophetic Hadiths

Classical scholars also relied on Prophetic hadiths to support their position. The Prophet Muhammad (peace and blessings be upon him) had explicitly said, "Fast with sighting it (the moon) and break the fast with sighting it. Complete thirty days of Sha`ban if it is cloudy." This and similar hadiths emphasized the importance of visual moon sighting as the basis for starting and ending Ramadan.

Ijma` (Consensus)

According to classical scholars, there was a consensus (ijma`) among Muslim jurists against accepting astronomical calculations as a valid method for confirming or negating the month of Ramadan. They argued that this consensus was grounded in the Quran, the Sunnah, and the scholarly tradition and could not be violated.

Linguistic Meaning of "Hilal"

The linguistic argument centered on the word "hilal," which means crescent moon in Arabic. Classical scholars asserted that the word "hilal" implied a crescent moon that could be seen, not a dark moon at moon birth. Therefore, the beginning of the new month could only be determined through the actual sighting of the crescent moon.

Arguments of the Majority

The majority of classical scholars, representing the Hanafi, Maliki, Shafi`i, and Hanbali schools of thought, were united in their stance against relying on astronomical calculations to determine Islamic months. They argued that calculations were unreliable and did not meet the criteria of certainty required for acts of worship. Calculation and Deen: Classical scholars warned that introducing calculations into religious matters like Ramadan would undermine the spiritual essence of acts of worship, such as fasting. They emphasized that the Prophet's commands to start and end Ramadan with actual sightings were crucial to maintaining the sincerity and certainty of these religious obligations.

Some scholars argued that calculations were associated with practices like astrology and stargazing, which were forbidden in Islam due to their connection with magic and fortune-telling. They cited hadiths and statements from early Muslim scholars to support this view.

The debate over the determination of the start of Ramadan through visual sightings versus astronomical calculations reflects a profound theological and historical divide within the Islamic tradition. The majority of classical scholars and the four major schools of thought maintain that the practice should rely on the actual sighting of the moon or the completion of 30 days. They argue that calculations are unreliable, potentially harmful, and contrary to Islamic teachings. In contrast, proponents of astronomical calculations contend that they provide a more precise and consistent method for determining the start of Ramadan. This contentious issue continues to shape Islamic practice and remains a subject of lively discussion within the Muslim community worldwide.

Classical scholars and contemporary traditionalist scholars, representing the majority view, firmly argued against calculations, emphasizing the importance of certainty and the preservation of religious practices. They pointed to Quranic verses, Prophetic hadiths, consensus, and linguistic interpretations to support their stance. This historical perspective sheds light on the complex issue of reconciling tradition with modernity in the practice of Islamic rituals.