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As the month of Ramadan commences so does the thorny issue of moon sighting. Although the

Prophet (saaw) has explicitly mentioned that we should start and end the fasting in Ramadan by

physically sighting the moon, some Muslim organizations will commence and end their fast through

astronomical calculations.

To support the claim of calculations the following justifications are made:

1. The most important thing is the objective and not the means. An illustration is given when the

Prophet (saaw) dug a ditch to defend Medinah, the objective was to defend Medinah and not to dig

a ditch. In the case of fasting, the objective is determining the beginning and ending of the lunar

month; which can be determined by sighting the moon or calculations. Thus both options may be

used to determine the lunar month.

2. Islam is flexible enough to use the benefit of modern technologies. The new environmentrequires a new fiqh or rules. This practice of new rules is due to the change in environment which

was initiated by Imam Shafii (ra) when he moved from Iraq to Egypt.

3. If we adhere to the old fatwas, especially those which pertain to the sighting of the moon, we will

become static or ancient. This will lead to regression in the Ummah. For example, a doctor of the

present day and age should not use Ibn Sina's book of medicine. By using the old information the

doctor may harm or kill the patient.

These justifications are invalid due to the following reasons:

Argument #1

Regarding the first argument, there is a difference between using technology and the application of Shariah (Islamic law). The Shariah covers the relationship of Man with Allah (swt), Man to

Himself, and Man to Man, and structures the relationship between the Muslim Ummah and other

nations. With this defined framework, Islam has allowed the use of new technology. In the case of 

the ditch it was a technical issue and not one related to the shariah.

However, in the case of Ibadat (worship) such as salah (praying), sawm (fasting), or hajj

(pilgrimage) the environment does not affect the way we perform these acts of Ibadat. Islam has not

only ordered us to fast or pray, but has explicitly outlined the methodology of performing these

acts. In the case of fasting, Islam has shown us how to fast, when to fast, and also how to determine

the beginning and the ending of Ramadan. There is no room for any modification or changes

whatsoever in these rules.

Regarding the sighting of the moon, Usul al Fiqh (methodology for extracting Fiqh (rulings)) must

be considered because the issue of sighting the moon is an issue related to Fiqh (rulings). In Usul al

Fiqh, a term Sabab is applied, which is an "if-then" clause. An application of Sabab is in Salat al

Maghrib. If the is sunset occurs then we are to pray the Salat al Maghrib. Thus, the Sabab for Salat

al Maghrib is the sunset. Accordingly the beginning and the ending of Ramadan is determined by

the sighting of the moon. The Sabab is sighting the moon to establish the beginning and ending of 

Ramadan. We cannot replace the moon sighting with another technique, because the Sabab for

fasting is not the birth of the moon, which can be determined by either sighting or calculation. The

Sabab is the sighting of the moon with human eye only.

Calculations were known at the time of the Prophet (saaw) and he (saaw) instructed us how to use it

in relation to fasting. If the moon cannot be sighted, then we have to calculate it by completing

Moon Sighting

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Shaban for 30 days and not choose any other day as the beginning of Ramadan. The Prophet (saaw)

did not leave this subject open.

The Prophet (saaw) delivered the Message completely from Allah (swt) the Creator who is All

Knowing. If Allah (swt) wanted us to use astronomical calculations, He (swt) would have clearly

ordered it to the Prophet (saaw). While, this did not happen, those who claim otherwise shouldbring a Daleel (evidence) from the Quran and Sunnah.

Argument #2

The flexibility of Islam does not imply that the Islamic rules can be changed or altered. Islam is

flexible in the meaning of producing any solution to any problem. If there is a conflict between

Islam and the environment; then the environment has to be changed not the Islamic rules.

Imam Shafii (ra) did not change his Fiqh (rulings) to suit the environment. Conversely, the

environmental change did not influence his Fiqh. What Imam Shafii (ra) did was that he changed

his Usul al Fiqh (methodology for extracting rulings) and this resulted in a different Fiqh. However,

he changed his Usul al Fiqh because he later realized that his old Usul al Fiqh was wrong. This

reason is valid due to Imam Shafii ý(ra) having written his book on Usul al Fiqh twice. The first one

was written in Iraq and the second one in Egypt. This change was not influenced by the new

environment but because he realized that his earlier Usul al Fiqh was erroneous.

Argument #3

Muslims are not bound by any book or understanding. What we are bound by is the Wah'y

(Revelation - Quran and Sunnah). If we believe that Allah (swt) comprehends everything, then we

cannot claim that sighting of the moon is rigid. To place Ibn Sina's book to the Quran and Sunnah

means placing Ibn Sina on the same plane as Allah (swt) or Quran and Sunnah on the same plane as

Ibn Sina's book of medicine. Such a claim is a manifest commission of Kufr.

Until now, humanity supports the mathematical expression 1+1=2 despite the rule being a very old

one. Should we change the rule in order to be flexible ? The criteria is not whether the rule or idea is

old or new but whether it is right or wrong.

In the past, Muslims were pioneers in astronomy and this science is not a new endeavor for the

Muslims. They never utilized calculations as a means for sighting the moon. The reason was not

ignorance, but rather the wahi'y (revelation) instructed us to use another method. All of these

arguments are invalid and cannot be presented except by those who are overwhelmed by ideas

which are alien to Islam. The only way to determine the beginning and ending of each lunar month

is by sighting the moon.

Ibn Abbas (ra) reported that the Muslims did not begin fasting because they had not seen the moon.Until a man came from outside of Medina and told the Prophet (saaw) that he has seen the moon.

The Prophet (saaw) asked if he was a Muslim ? The man answered in the affirmative. The Prophet

(saaw) then said, "Allahu-Akbar" one is enough for Muslims. The Prophet (saaw) fasted and asked

the people to quit eating and start fasting. (Al Mabsut by Imam Sarkhasi 3-52)

The Prophet (saaw) states regarding the fitan that " the knots of Islam will be broken one after

another. This first knot to be broken is the knot of ruling; the last is the knot of prayer." The knot of 

ruling was broken in 1924 when the Khilafah was demolished. Let us work rather than allowing the

knot of fasting to be broken by these practices.

Khalifornia Publications

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