Moon Sighting & Calculations

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.

Ramadan: An Economic Perspective

Ramadan: An Economic Perspective

We’ve all thought the same thing while shuffling out the masjid doors after another late night of Tarawih: how can those trash bags be filled to the brim just from plastic water bottles? Do we really consume that much in one night? How much extra waste is going to the landfill this month on behalf of our masjid, much less the community as a whole? How many gallons of drinking water are going down the drain from hundreds of unfinished bottles?

Whether or not we feel bothered by such thoughts, it should be a pertinent concern of every Muslim in the Western hemisphere to take a second look at our relationship to Earth’s scarce resources during this sacred month.

The most fundamental rule in economic theory is that the world’s resources are scarce – meaning that they are not sufficient or sufficiently accessible to satisfy the extent everyone desires for them. While in principle and on economists’ terms this rule remains consistently true, however, we must assert that to define our relationship with these resources based on the individual’s valued interest in acquiring them (known to economists as ‘utility’) is inherently problematic to us. The opening verses of Surat al-Baqarah are especially enlightening in this sense: “He is the one who created everything in the Earth for you,”[1] that is, for your benefit in your worldly and spiritual lives. Any blessing provided to us from Allah is not meant to be vainly exploited, and certainly not wasted wantonly. It should not be used as a tool to oppress others nor feed our Satanic whisperings to hoard wealth and seek profit through avenues unsanctioned by the Sacred Law.

When Allah Almighty created Adam (upon him and upon our Prophet be peace and blessings), He informed the Angels that, “I have made in the Earth a successor”[2]. This met with the astonishment of the Angels and their seeking to learn the wisdom of Allah Most High in His decision to put in their place a creature with the potential for great sin and excess. But Allah Almighty reassured them that “I know what you do not know,” alluding to the secret of Allah’s creation of Mankind: that among them would be those who use the blessings present in this Earth responsibly for His obedience, worship and gratitude, and call others to do likewise. Thus, we recognize that the realization of this purpose in placing Mankind as a successor on Earth is not for him to consume endlessly and unthinkingly, but to strike a particular relationship with the scarce resources we are blessed with: one that allows us to willingly behave, to the best of our abilities, in a manner resemblant of the perfect obedient nature of the Angels. In short, we are called to be grateful for this enormous, incalculable blessing. A gratitude which actionably means utilizing every blessing for its highest possible use.

Returning to Ramadan, the spiritually transformative nature of this month is beyond words or explanation. It must be experienced in full for one to understand. In forgoing the callings of our most basic physical needs and desires, we undergo a month-long physical constriction: one that, if undergone in a manner acceptable to Allah Most High, leads to a spiritual expansion that continues to provide for us throughout the year. But while we fast throughout the day, as soon as the Adhan is called for Maghrib, many of us instinctively seek to ‘make up’ for the missed calories and foregone desires until morning. We prepare the most delectable foods, some which are rarely eaten outside of Ramadan, and follow it with an array of sweets before marching off to pray Tarawih, loosening our belts to avoid the discomfort. If we were to scrutinize the groceries coming into our homes during Ramadan, and the trash leaving them (including the thousands of plastic water bottles entering the masjid and leaving half-full), it should not be surprising to notice that many of us are expanding or at least meeting our consumptive behaviors compared with outside of Ramadan. Likewise, while we could be busying our free time during the day with Qur’an and remembering Allah Most High, we frequently find ourselves browsing online or on-site marketplaces, looking for something to fill the dopamine gap we are feeling. We are simply unsatisfied with less, due to our infatuation with the dunya, that being the very problem Ramadan is meant to address.

Imam Ghazali (may Allah have mercy on him) mentions that he who eats as much as his regular dinner meal upon breaking his fast is deprived of its benefit. Outside of necessity, there should be a net lull in our collective consumption and economic activity during Ramadan, not just adjustment of its scheduling. By doing so, we make room to reintroduce various acts of worship into our lives, and we learn to differentiate in our intake of resources between what is necessary for a fulfilling, God-conscious life, and what is superfluous. We are trained to accept that resources are scarce, and their valuation is not merely a calculation of utility and cost, but to see the opportunities for displaying gratitude to Allah Most High made possible by putting them to their highest use. After all, Allah is the Provider, and He alone can determine whether we will truly benefit or lose out from His blessings. It is He who brought forth twelve gushing wellsprings from the rock to satisfy each tribe of Bani Isra’il, He who sent down the Manna and Salwa while they wandered in the wilderness, He who fed around eighty Sahabah through one pot of food and multiplied the output of food and drink through mere interaction with His chosen Messenger ﷺ. Do we not see how quickly we are satisfied with a handful of dates and fruits after a full day of fasting? Do we not taste the sweetness of water that was previously unnoticeable? This is the barakah Allah provides us without asking anything in return beyond mere gratitude.

As long as we continue to focus on consuming and maximizing worldly pleasures, we will continue to miss out on these subtle moments of blessed satisfaction. We will be like the Sahabi who investigated the pot of meat wondering how it fed so many people, to find it suddenly empty, or the Bedouin who ate from the dish that seemed unending without saying bismillah and consumed it all in two bites.[3] Rather, let us learn from Ramadan not to focus on the means and the input, but on the output of gratitude we can embody. If we do so, we will be like those who Allah provides for in the end times not on food or drink, but on subhanAllah, alhamduliLlah, and Allahu akbar alone. And Allah gives tawfiq.

[1] Quran, 2:29

[2] Quran, 2:30

[3] Tirmidhi, 1858