ALTHOUGH there is no indication in the holy Quran about any moon-sighting exercise for the months of Ramazan and Shawwal, the sayings of the holy Prophet (Ahadith) in the matter are very clear and categorical. As such, seeing the moon with naked eyes is the prerequisite for the beginning and end of the fasting period, says Mufti Munibur Rahman, who heads the Central Ruet-i-Hilal Committee.
In the moon-sighting process, one can make use of the facilities provided by scientific advancement and the knowledge of meteorologists and space scientists, but total dependence on them would be in contradiction to the guidance available in the Quran and the Sunnah, he said in a recent interview with the Dawn Magazine The following are the excerpts from the interview:
Q. What are the specific guidelines of the Quran and the Sunnah on moon-sighting, especially for the months of Ramazan, Shawaal and Zil Haj?
A. According to the Quran and the Sunnah, moon is not a stationary, but a moving object. The Quran says in Surah Rahman, Verse 5: The sun and the moon follow course (exactly) computed. Again in Surah Yaseen, Verses 38-40, it says: And the sun runs its course for a period determined for it: that is the decree of (Him), the Exalted in Might, the All-knowing. And the moon, — We have measured for her mansions (to traverse) till it returns like the old (and withered) lower part of date-stalk. It is not permitted to the sun to catch up the moon, nor can the moon outstrip the day: each (just) swims along in (its) own orbit (according to law). Yet again in Surah Ibrahim, Verse 33, the Quran says: And He hath made subject to you the sun and the moon, both diligently pursuing their course: and the night and the day hath He (also) made subject to you.
These verses of the Quran clearly indicate that God has made moon revolving and its centre and stages have been fixed by God. Its journey is neither determined by it nor it has an unplanned course. It follows a system and a discipline determined by God. This is one thing where there can be no two opinion.
In Ahadith, the guidance on the sighting of the moon is clear. The holy Prophet says, 1. Do not fast until you see the (Ramazan) moon and do not stop fasting until you see the (Shawaal) moon. 2. Do not start fasting without seeing the (Ramazan) moon and do not stop fasting without seeing the (Shawaal) moon. If the sky is overcast (and the moon is not visible) then complete the 30 days of Shabaan. 3. Fast on seeing the (Ramazan) moon and end fasting on seeing the (Shawaal) moon. If the sky is overcast then complete the 30 days of Shabaan.
These sayings of the holy Prophet have repeatedly emphasized the importance of moon-sighting, and the Muslims are bound to follow the rule in letter and in spirit. Therefore, it is the responsibility of the Ruet-i-Hilal committee to signal the beginning of every lunar month. Its decision will not be made on the advice of space scientists, although in determining the authenticity of a witness, their views can be taken into consideration. Any insistence of a witness on having seen the moon has no legal force. The committee has the sole power to reject or accept the statement of a witness. The nature of the Committee’s job is essentially judicial and jurisdiction covers the whole of Pakistan.
Q. Is it possible to apply the principles of Ijtehad, Ijma and Qias to bring the moon-sighting process in line with the requirement of the modern age?
A. The Shariah consists of the Quran and the Sunnah. Where God’s commands are clear, or where the Prophet’s pronouncements were categorical, obviously no difficulty arises. But where differences of opinion arise on the meaning of a particular pronouncement, Muslims are allowed to look to other sources of Shariah — Ijtehad, Ijma and Qias.
In the moon-sighting case, however, the sayings of the Prophet are so clear and categorical that the question of applying the principles of the other three sources of Islamic law, in my view, does not arise. The Muslims are free to make full use of science and technology within the limits of the Shariah.
Q. There are Muslim countries where lunar months are calculated along scientific lines without the moon-sighting exercise. A case in point is that of Egypt. What do you think of it?
A. I have answered this question when I said the announcement of the beginning of every lunar month should come from the Ruet-i-Hilal committee. There is no alternative to that. Even in a non-Muslim country, the Muslims there can join hands and set up such a committee unofficially, wherever possible, and follow its verdict. If any Muslim country has opted for any scientific method to calculate the lunar months and decide to follow it, well it is its own choice, but it is, in my view, not in line with the Shariah. However, we should make every effort to benefit from science and technology. Shariah and science can go hand in hand for the good of the mankind.
Q. There is an opinion about the practice of moon-sighting today acts as a deterrent to the unity of Muslims. What happened this Ramazan in Peshawar illustrates the point. What do you say on this?
A. I don’t think so. It is essentially a ritual prescribed by the Shariah. The moon is always there in the sky, but the lunar month is determined on the appearance of the moon on the 29th of the preceding month. If the moon appears on the 29th, it is called the birth of the moon. At times even in the presence of all scientific probabilities, it is not visible.
There are a number of factors such as the age of the moon, its stage and angle and the sunset that are taken into consideration while deciding about the appearance, or otherwise, of the moon.
As the chairman of the Ruet-i-Hilal Committee myself and all committee members, even in a situation where there is no possibility of seeing the moon and evidence of sighting the moon comes, make every possible effort to examine the authenticity of the evidence and when the chances of seeing the moon are found to be slim, every possible care is taken to come to the right conclusion. Circumstantial evidence, too, is taken into consideration while deciding the case, and in the light of such evidence the statment of a witness could be rejected.
We have been deciding the issue unanimously for the last two years and all kinds of dissension are gradually dying out. I have been associated with the moon-sighting exercise for the last 25 years, and we have been provided with all possible support by different government agencies in the discharge of our duties. It has never happened that the moon was seen only by a telescope and not the naked eyes. So, it is not correct to say that the system would in any way affect the unity of the Muslims on a cultural level. Such a view is based on total ignorance of Islam and its purpose.
As for the Peshawar incident, it was nothing new. Every year, the Peshawar valley, Mardan and Charsadda observe fasting and celebrate Eid separately, while other parts of the NWFP go with the rest of the country. The only difference this time was the interference of the provincial government in the affairs of the moon-sighting committee and the use of force by the former to enforce his decision in the province against the official verdict, but he succeeded only in the thee areas mentioned above. This, naturally, was very unfortunate. By doing so, he had disgraced his own government.
Q. Do you think that once a decision on the appearance of the moon is taken by a government-authorized agency of a Muslim country, it should be fully enforced, making it binding on all without exception?
A. Yes, enforcement of the decision is necessary. If it is not done, needless dissensions among Muslims will continue. The fact is that the decision of the Ruet-i-Hilal Committee, even if it happens to be wrong, is binding on all Muslims living within the jurisdiction of the Committee. The responsibility of the decision is that of the government, not of the individual. If individuals or groups are allowed to go their own way, the unity of the Ummah will stand impaired.
Q. How do you look at the possibility of following Saudi Arabia in matters relating to the observance of Ramazan and eids, as is done by the Muslims living in North America and Europe? Do you think the Saudi factor can be applied to Pakistan within the framework of the Shariah?
A. This is not possible under the Shariah, and will also go against the law of nature. The time and place of moon, its duration, angle, visibility and birth differ from place to place. So, if the moon is seen in Saudi Arabia, it cannot be taken as having been seen in other parts of the world as well. The Saudi Ruet-i-Hilal Committee decision will be applicable only to Saudi Arabia.
Moreover, the announcement of moon-sighting, according to the Shariah, should come from the government of a Muslim country on behalf of its head of state, and should be applicable only on that very state. If the Muslims of North America or Europe are following Saudi Arabia, it is their own decision, which cannot be taken as a model for any Muslim-majority country.
Q. Is there any other point you would like to raise in matters relating to moon-sighting?
A. What happened this year in the NWFP was not only unfortunate, but also disgraceful, especially because a government that claims to be run by Islamic scholars was involved. There appears to be no writ of the government. As a result, one minister of a provincial government — the NWFP in this case — was able to create dissension in the entire country. There was no one to stop him. Even Pakistan Television Corporation and Pakistan Radio, which are government-controlled organizations, did not contact the head of the Central Ruet-i-Hilal Committee to explain his point of view to the public on the moon-sighting controversy created by a provincial minister. That is unfortunate.
No comment
IN a recent press statement carried by most newspapers, Mufti Mohammad Rafi Usmani, Head of Darul Uloom, Karachi, advised the general public to go for an extra compensatory day of fasting after Eid-ul-Fitr. This, according to him, was necessary since the decision of the Central Ruet-i-Hilal Committee regarding the sighting of the Ramazan moon was not unanimous, and, as such, was doubtful in nature. In the statement, he had also advised the faithfuls to adjust the Aitekaf dates accordingly.
When Dawn Magazine approached Mufti Mohammad Rafi Usmani with a request to elaborate on his statement, he said he did not intend to add anything to what had already been published. — KMZ
ALTHOUGH there is no indication in the holy Quran about any moon-sighting exercise for the months of Ramazan and Shawwal, the sayings of the holy Prophet (Ahadith) in the matter are very clear and categorical. As such, seeing the moon with naked eyes is the prerequisite for the beginning and end of the fasting period, says Mufti Munibur Rahman, who heads the Central Ruet-i-Hilal Committee.
