A simple explanation of why the ‘ulemā’ adhere to sighting the moon over calculations in determining the lunar months.
There are two ḥadīth of Saḥīḥ al Bukhārī wherein it states:
سَمِعْتُ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ يَقُولُ قَالَ النَّبِيُّ صلى الله عليه وسلم أَوْ قَالَ قَالَ أَبُو الْقَاسِمِ صلى الله عليه وسلم " صُومُوا لِرُؤْيَتِهِ، وَأَفْطِرُوا لِرُؤْيَتِهِ، فَإِنْ غُبِّيَ عَلَيْكُمْ فَأَكْمِلُوا عِدَّةَ شَعْبَانَ ثَلاَثِينَ
“I heard Abū Hurayrah (ra) saying that The Prophet (s) - or he said, Abu al-Qāsim said - fast due to seeing it [the crescent] and break your fast due to seeing it [end the month], and if it is obscured, then complete 30 days of Sha’bān.” (ḥadīth 1909)
عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ـ رضى الله عنهما ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ الشَّهْرُ تِسْعٌ وَعِشْرُونَ لَيْلَةً، فَلاَ تَصُومُوا حَتَّى تَرَوْهُ، فَإِنْ غُمَّ عَلَيْكُمْ فَأَكْمِلُوا الْعِدَّةَ ثَلاَثِينَ
“The month is 29 nights, so do not fast until you see it [the crescent], and if it is obstructed from you, then complete 30 [days].” (ḥadīth 1907)
There are further variations of the same aḥādīth in Saḥīḥ al Bukhārī as well as other compilations. These two narrations are clear in what the instruction to the ummah regarding beginning and ending the lunar months is. The famous muḥaddith, commentator, and author of Fatḥ al Bārī bi Sharḥ Saḥīḥ al Bukhārī, Ibn Ḥajr al Asqalānī (rah) clarifies that this is not only for the month of Ramadān but also for all lunar months. The actual sight of the moon is a prerequisite to both beginning and ending the lunar months because of the verb تَرَوْ which is derived from ru’yah and means to see.
Ibn Ḥajr (rah) mentions that the most apparent meaning in such aḥādīth is the prohibition of beginning the month of Ramadān prior to sighting the crescent and on days that are cloudy, hazy, or have any other such obstructions in the sky, the ummah will simply count the month as 30 days.
There is another ḥadīth which also comes in Saḥīḥ al Bukhārī in the same chapter and it is as follows:
عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ـ رضى الله عنهما ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم ذَكَرَ رَمَضَانَ فَقَالَ لاَ تَصُومُوا حَتَّى تَرَوُا الْهِلاَلَ، وَلاَ تُفْطِرُوا حَتَّى تَرَوْهُ، فَإِنْ غُمَّ عَلَيْكُمْ فَاقْدُرُوا لَهُ
“Do not fast until you see the crescent. Do not stop fasting [ending the month] until you see it. If it is obstructed from you, then estimate it.” (ḥadīth 1906)
This is the ḥadīth that is used as evidence by those who determine the lunar months according to calculations. On the outset it seems to leave the door open for calculating because of the last words transliterated as faqdurū lahu. So the question is: how do we understand this ḥadīth?
Imām Bukhārī (rah) brings six narrations in this chapter. The ḥadīth on estimating (faqdurū lahu #1906) being the first followed by another five. The remaining five aḥādīth are the first two we have quoted above as well another three that state:
“‘The month is such-and-such” and he (s) withheld his thumb the third time.’” — He (s) by way of his blessed hands indicated 10 fingers, 10 fingers, and then 9 fingers. (ḥadīth 1908)
The final two ḥadīth in the chapter are variations of the Prophet (s) saying that the month is 29 days. (ḥadīth 1910 & 1911)
There were some scholars who understood that the actual sighting of the moon is a prerequisite only when the skies are clear. The jamhūr (majority of scholars) however, understand that the ruling is the same whether the skies are clear or not. In other words, if it is clear, and the moon is not sighted, the month will extend to 30 days, and if it is unclear, then because the moon has not been sighted, the lunar month will also extend to 30 days. The mention of what to do on unclear days is simply an emphasis for actually sighting the moon.
As all things in our blessed sharī’ah, there must be a basis for making a claim and evidence for the interpretation we choose. What then is the evidence of the jamhūr for choosing this interpretation? Ibn Ḥajr (rah) says that the ḥadīth previously mentioned (see ḥadīth 1909) gives preference to the interpretation of the jamhūr. He goes on to state that the best method of interpreting ḥadīth is by explaining it with other aḥādīth. Those who have studied Saḥīḥ al Bukhārī are well aware that this is in fact what the great Imām does. Imām Bukhārī (rah) speaks very little with his own words and typically speaks through the narrations. Many times he brings a ḥadīth first, and then follows it up with other aḥādīth to either show the latter as an abrogation of the former, or to clarify the former. Knowing where a ḥadīth is placed in regards to other aḥādīth is of utmost importance in understanding how to interpret it. Not considering this can lead to a misled understanding. This is highlighted by scholars of all generations including Ibn ‘Uyaynah (rah) who said: “aḥadīth are misleading, except for the jurists.” As such, the following is a ḥadīth that Imām Bukhārī (rah) brings under the chapter of fasting, and he cites it immediately after the discussion of sighting the moon.
سَعِيدُ بْنُ عَمْرٍو، أَنَّهُ سَمِعَ ابْنَ عُمَرَ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَالَ " إِنَّا أُمَّةٌ أُمِّيَّةٌ، لاَ نَكْتُبُ وَلاَ نَحْسُبُ الشَّهْرُ هَكَذَا وَهَكَذَا ". يَعْنِي مَرَّةً تِسْعَةً وَعِشْرِينَ، وَمَرَّةً ثَلاَثِينَ
“Sa’īd bin ‘Amr heard ibn ‘Umar (ra) narrate from the Prophet (s) that he said: Indeed we are an unlettered nation, we neither write nor do we calculate, the month is such-and-such — meaning either 29 days or 30 days”(ḥadīth 1913).
Ibn Ḥajr (rah) explains that the Messenger of Allāh (s) said: “When it is obstructed then complete 30 days” whereas he could have said, then ask the people of calculation, but he did not. Rather we find this ḥadīth (#1913). He further expounds, that by counting out 30 days on such occasions will actually remove differences of opinion and disputes.
It is common practice nowadays to chant the mantra of “Islam is easy and simple.” This is true. Our beautiful religion is very simple. Yet, the claim is often misplaced. It is in matters such as these where we must remember that Islam is simple. A very small number of people know the science of astronomy and calculation; thus the masses would be required to trust their calculations and not rely on what they themselves can see. Seeing of course, is believing, and results in the highest levels of conviction. By adhering to moon-sighting, it removes difficulty from the people as they are only required to step outside and look up in the sky to see the moon. The simplicity of Islām lies in its rulings and practices being generally possible to perform by all people, in all places, and at all times. Finally, Ibn Ḥajr (rah) explains that even if a time comes when the knowledge of calculating moon cycles and astronomy becomes common, the ruling of sighting the moon will remain constant as ultimately calculations leave room for error.
Imām Nawawī (rah) in Sharḥ al Muhadhdhab also uses this ḥadīth (#1913) as evidence to reject the opinion of calculations in determining the lunar months. The fact of the matter is that all four respective schools of jurisprudence issue a ruling against calculation and in favor of sighting the moon.
Finally, to conclude the matter of what “faqdurū lahu” means, there is a supporting and explanatory ḥadīth in Saḥīḥ Muslim that states:
عَنِ ابْنِ عُمَرَ، رضى الله عنهما أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم ذَكَرَ رَمَضَانَ فَضَرَبَ بِيَدَيْهِ فَقَالَ " الشَّهْرُ هَكَذَا وَهَكَذَا وَهَكَذَا - ثُمَّ عَقَدَ إِبْهَامَهُ فِي الثَّالِثَةِ - فَصُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ فَإِنْ أُغْمِيَ عَلَيْكُمْ فَاقْدِرُوا لَهُ ثَلاَثِينَ
“RasūlAllāh (s) mentioned the month of Ramadān and gestured with his hand then said: The month is such-and-such - then he held back his thumb on the third gesture - so fast when you see it, end your fast when you see it, if it is obstructed from you then estimate thirty.” - Faqdurū lahu thalāthīn is precisely mentioned.
In my formal study of Islām since 2009, one thing has been very clear to me: there will always be valid differences of opinion. There will also be invalid opinions. However, there will also always be erudite scholars holding a variant opinion; this is classified as nawādir, shādh, or tafarrud, in other words, isolated opinions. The beauty of sticking to a madhhab is that the framework is built, established, and sustained by centuries of thousands upon thousands of ‘ulemā’. One or a few scholars might make mistakes and conclude differently, but the legal verdict of the entire madhhab (muftā bihi or mu’tamad) will be a filter against errors and will ultimately protect the masses from following such missteps. Hence, we are obliged to adhere to the ruling of the madhhab and not go looking for minor opinions to follow.
Shaykh Awwāmah (May Allāh preserve him) cites a few scholars of the past on this issue in Athar al ḥadīth:
‘Allāmah al Kawtharī (rah) referencing Ibn Abī ‘Ablah that “Whoever follows the peculiar opinions of the scholars has gone astray”(page 138).
Ibn ‘Abd al Barr referencing Sulaymān at-Taymī that: “If you followed the concession granted by every scholar, all of evil would assemble in you!” Thereafter Ibn ‘Abd al Barr commented saying: “There is consensus on this, to which I am aware of no contradiction”(page 138).
Imām Aḥmad (rah) referencing Muḥammad ibn al-Imām Yaḥyā al-Qattān that “If a person were to follow all the concessions that are in the ḥadīth, he would be a sinner(fāsiq)”(page 139).
Al-Hāfiz [ibn Ḥajr] referencing ‘Abd ar-Razzāq from Ma’mar saying: “If a man were to follow [all the concessions of Madīnah, Makkah, and Kūfa]… then he would be the worst of Allāh’s servants”(page139).
The majority of ulema do not consider calculations as part of the sunnah, and as such, throughout the ages, they have adhered to sighting the moon rather than calculations to determine the lunar months. Unfortunately, many people are calling for calculations on the basis of unity or having a national day off for Muslims, claiming that unity is more important than what’s correct. However, we must do what is correct and unity will result from this adherence, as Allāh ta’āla indicates in “hold fast together to the rope of Allāh, and do not be divided”(3.103). Commencing and concluding Ramadān on the same day is not a matter of unity. Actual unity is in bringing the hearts together. If our basis of choosing the method of calculation is to have a day off, then we are creating an environment of practicing a cultural Islām which is highly problematic. Such a discussion is not the purpose of this article but it suffices to say, that if this is our approach we will become just like followers of other faiths in this country who resemble their religion without actually practicing it. The dīn does not change because it crossed the Atlantic. It does not change because we are a Muslim minority. Nor is this the first time Muslims have been a minority in a country. Our responsibility is to stick to what is right and to the sunnah of the Messenger of Allāh (s).
Allāh knows best.
We ask Allāh ta’āla to guide us on the straight path. Āmīn.