Should all muslims worldwide fast and celebrate eid on the same day?

[onlineeaalim]

SHOULD ALL MUSLIMS WORLDWIDE FAST AND CELEBRATE EID ON THE SAME DAY?

The Muslim Ummah today is spread around the world. There are over 60 countries with Muslim majorities while many Muslims also live as minorities on all inhabited continents. Some Muslim minority communities are larger than the populations of many Muslim majority countries. China has over twenty million Muslims and France has over five million. These communities are larger than the populations of some Muslim countries in the Middle East such as Bahrain and Qatar. All together we are between one and a half and two billion Muslims on the Earth. If we combined our finances, our voices or our military and political strengths we would be a superpower. Alas, far from this we are struggling to agree on which day Ramadan fasting begins and which Day to celebrate Eid ul Fitr and even (surprisingly) Eid ul Adha!

Every year Muslims around the world eagerly await news of the moon sighting as the Prophet Muhammed (saw) said,

“Fast when the moon is sighted and stop fasting when the moon is sighted...otherwise complete thirty days..”.[1]



On the face of it this sounds straight forward. Everyone looks for the moon and if no one sees it we complete thirty days of Sha’ban and fast on the next; a lunar month is never more than thirty days.

So why is it that every year the Muslims are split in the UK? This year is no exception. Some Muslims began fasting on Friday and others began fasting on Saturday; this will inevitably lead two some Muslims celebrating Eid ul Fitr on the same day as others are fasting what they believe is the last day of Ramadan. We know from the Messenger (saw) that it is not allowed to fast on the Day of Eid. So who is correct and who is wrong? A day cannot be both Ramadan and Shawwal at the same time!



According to Professor Tareeq muneer[2], there are four methods used for deciding when to fast and when to celebrate Eid at the moment:

1.Calculating the Date of 1st Ramadan and 1st Shawwal using knowledge of Astronomy and Mathematics.
2.Calculating the ‘probable’ day of moon sighting with knowledge of Astronomy and Mathematics so that people can go out to look for the new moon on the correct day. (In some countries such as Bangladesh, people do not look for the moon on the first day, rather they look for the moon on the second or third day of Ramadan, and they see the larger and longer lasting crescent of the third of Ramadan and assume it is the new moon. This results in Muslims in Bangladesh celebrating Eid ul Fitr two days after people in the UK.)
3.Actual moon sighting.
4.Alternating the number of days in the lunar month e.g. If Muharram is decided to be 29 days then Safar is 30 and Rabiul Awwal is 29, then Rabiul Akhir is 30 and so on.
Of those who use the actual moon sighting such as in Morocco, Bangladesh, Pakistan and Indonesia, there is a difference of opinion of where the moon must be sighted. The first view is that of Imam Abu Hanifa and many Hanafi scholars that came after him, as well as Ulema from other schools of Fiqh:

“ If a Trustworthy Muslim [who is mature and has good eyesight and knows what the new moon looks like and where to look for it[3]] in the most eastern land sees the moon of Ramadan, then the Muslim in the most western land must fast if news has reached him about the sighting and vice versa. If the Muslim in the most eastern land sees the new moon of Shawwal, then the Muslim who lives in the most western land must stop fasting if news reaches him of the sighting.”

This view is based on the Hadith mentioned above which is agreed upon, (recorded as sahih in both Bukhari and Muslim) general and addresses all Muslims; this view enhances Muslim unity. Some Ulema point out that if we can pray Jumuah salaat on the same day in every country despite time differences, then what is stopping us from doing the same for Eid salaat?

The other view is that the moon must be sighted in each locality. This is held by many Hanafis in the Indian sub continent and is based on an opinion of Abdullah ibn Abbas (ra)[4],

“ Kurayb (ra) reported that he saw the new moon (of Ramadan) in Syria on Thursday night. When he arrived at Madina, he learned that the new moon was sighted in Medina on Friday night...Kurayb (ra) asked Ibn Abbas (ra), ‘Don’t you consider as sufficient the sightings of Muawiyyah (ra) and his fasting (in Syria)?’ Ibn Abbas answered, ‘This is how the Messenger of Allah instructed us’ [referring to the decision of the people of Medina to fast according to their own sightings].

There is, no doubt, some political issues behind this second opinion as the size and shape of a ‘locality’ changes today with political events. It is well known that people in Sylhet used to fast when the moon was sighted in Karachi before 1971, while today they do not fast unless the moon is sighted in Dhaka. In addition it is still baffling why Muslims in London or Birmingham would split on this issue. Whatever method above you use, surely everyone in the same city should fast or celebrate Eid on the same day?

Most Muslim scientists are promoting a middle path of calculating the places where it is scientifically possible and impossible to sight the moon and the ‘probable’ date and time of the moon sighting followed by actual sighting by qualified Muslims. This eliminates the problems of false reports of sightings before the new moon is ‘born’, cloudy skies preventing sighting and people looking for the new moon on the wrong day. The scholars can then debate whether one sighting is enough for the whole world or not and the Muslim leaders (of each community given the absence of an ‘Amir ul Mumineen’) can debate the size of a locality: Is the whole of Russia one locality or many localities? Is Chile one locality or many? In the mean time Muslims are advised to follow your local Masjid; if you pray taraweeh behind him, then, fast with him!



Mohammed Mominur Rahman

7th Ramadan 1433 Hijri


[1] Bukhari and Muslim.

[2] ‘Moonsighting in a Scientific Perspective published by IPCI

[3] Professor Tariq Munir

[4] In Muslim, Tirmidhi and Ahmad





SOURCE: Should all muslims worldwide fast and celebrate eid on the same day?

[Lennier]

http://www.crescen****ch.org/cgi-bin/cw.cgi?action=ART&subaction=viewdetails&articlesubmit=Go&a_id=7

The message below is authored by Imam Zaid Shakir, Islamic scholar and a co-founder of Zaytuna College, in which he shares with the reader some of the considerations that led to the change in the position of Crescent watch.

بسم الله الرحمن الرحيم

In the Name of Allah, the Compassionate the Merciful.
Peace and blessings of Allah upon our Prophet Muhammad and his Family and Companions and all those that follow him.

Muslim scholars have long recognized that the only acceptable way for determining the beginning of the lunar month is by sighting the new crescent moon with the naked eye on the 29th evening of the month, or by completing a thirtieth day of that month if clouds or other atmospheric conditions obscure the view the horizon. This issue of moonsighting is particularly relevant for the timings of Muslim devotional seasons and festivals. The scholars have also held that there are two basic geographical limits governed by the sighting of the crescent moon: a regional sighting that is relevant for a particular region; and a global sighting, that is relevant for the entire world.

As for the naked eye sighting, this ruling is established on the basis of the unambiguous language of the prophetic utterance, “Do not fast [Ramadan] until you see the crescent moon, and do not break your fast until you see it.”[i] Similarly, “Begin fasting with its sighting [the crescent moon] and cease fasting with its sighting.”[ii] The latter hadith concludes with the phrase, “…and if it is cloudy complete Sha’ban thirty days.”

As for geographical limits that govern the sighting of the crescent moon, the difference of opinion surrounding this issue is well-known and goes back to the time of the Companions of the Prophet, peace and blessings upon him. Those arguing for a regional sighting, primarily scholars of the Shafi’i School, refer to the narration wherein Kurayb and Ibn ‘Abbas differed on the sightings of Damascus and Madinah. Ibn ‘Abbas rejected the sighting of the people of Syria, which had been witnessed by Kurayb, implying that the Prophet, peace and blessings upon him, ordered the rejection of a distant sighting.[iii] Opinions as to the definition of “regional” vary greatly among the jurists.

Those accepting that the entire world is governed by a single sighting point to the fact that there is a single lunar month for the world. The moon passes through its cycle from one month to the next as it revolves around the earth. This revolution is fixed and known although the actual sighting of the crescent moon demarcating the beginning of a particular month is problematic.

According to the global position, once the crescent moon has been sighted anywhere on earth that particular month has begun. Once the sighting of the crescent moon for the next month occurs the previous month has ended. However, in some parts of the world the sighting of the crescent moon, owing to geographical or meteorological conditions, may be delayed by a day or two. That does not mean that somewhere on earth that particular month has not begun. What people in those regions (where sighting is delayed) are in fact witnessing is the moon of the second or third day of that month, according to this latter view.

Adherents of this latter view thus argue that when the Prophet, peace and blessings upon him, mentioned, “Fast based on its sighting…” his order was to the entire Muslim Ummah based on the sighting of the crescent moon anywhere on earth. This position is based on the general nature of the wording of the hadith. This latter opinion is the majority opinion of the Hanbalis,[iv] Hanafis [v] and Malikis.[vi]

Concerning the timings of our sacred observances, our situation in North America is unique owing to the composition of our community. On the one hand there are Muslims representing almost one hundred national and ethnic groups in our community. On the other hand there is no universally recognized central religious authority. Despite of these realities, many Muslim organizations, though, have tried to adhere to a North American moon-sighting.

However, that effort has been largely unsuccessful, at a national level, for a number of reasons. First of all, the large number of Muslim ethnicities, with many groups of Muslims attempting to coordinate their sacred observances with Muslims in their home countries creates confusion. Secondly, there are significant numbers of Muslims who advocate a global moon-sighting, though usually limiting the timings of the sacred occasions to the timing determined by the religious authorities of Saudi Arabia. Recently, a significant number of Muslims, who do rely on moon-sighting, expanded their zone of acceptable sightings to include South America and the Caribbean. Finally, international political realities factor into the decision-making process of some Muslim organizations.

This situation has resulted in confusion, division and frustration for the average Muslim and most Islamic organizations. It has led to many Muslim communities and even individual families being divided and torn during times when they should be coming together in worship and or celebration. It has contributed to a lot of heartache and pain at a time when Muslims should be joyful. It has also led to an abandonment of the Sunnah of moon-sighting by growing numbers of Muslims and Islamic organizations.

In light of this situation, Crescent watch has decided to change its position on moon-sighting from the minority opinion of a regional sighting to the majority opinion of a global sighting. It is hoped that this position will greatly enhance the possibility of Muslims who rely on verified moon-sightings being in harmony with the majority of the community while continuing to base the timing of the sacred occasions on the Sunnah of moon-sighting. In making this change Crescent watch wishes its supporters to consider the following issues:

1. The efforts of North American moon-sighters will not be rendered irrelevant. As the Ramadan and the Hajj seasons move into the summer and spring months, the moon will be tracking across the Northern Hemisphere, and in coming years will likely be seen in North America before it is seen in South America. Hence, the importance of North American moon-sighters will become more significant.

2. Crescent watch will still rely on the most accurate moon-sighting projections and probability charts as the basis to reject non-credible sightings.

3. Crescent watch will encourage the training of qualified moon-sighters, internationally, and will work with known, reliable sighters in various countries to verify claimed sightings.

4. Crescent watch will continue to work with its friends, allies and supporters to enhance the efforts and coordination between North American moon-sighters, regardless of their opinion concerning regional or global sightings.

5. Crescent watch has not taken a position that is unfounded or unprecedented in the annals of Muslim history. Rather, as we have stated, the position we are adopting reflects that of a majority of the Muslim schools of legal thought.

6. Crescent watch will publish an annual calendar based on the highest probability of a global sighting for a particular month in order to help Muslims better anticipate the sacred holidays while honoring the tradition of moon-sighting.

We pray that this message has helped to clarify our position on an unnecessarily contentious issue, and we pray this will lead to greater harmony between the Muslims of North America on this issue. We emphasize that this is an ongoing effort and we will seek to refine our position in light of the feedback and advice we receive from members of our community.

Sincerely,



Imam Zaid Shakir



[i] Bukhari, no. 1906

[ii] Bukhari, no. 1909

[iii] See Muslim, no. 1087. At the end of a lengthy narration, Kurayb asked Ibn ‘Abbas, “Are you not satisfied with the sighting of Mu’awiya and his fasting?” Ibn ‘Abbas responded, “No! Thus did the Prophet, peace and blessings upon him, command us (Hakadha Amarana Rasulullah).”

[iv] See Muwaffaq al-Din and Shams al-Din ibnu Qudama, al-Mughni (Beirut: Dar al-Fikr, n.d.), 3:10-13

[v] See Muhammad Amin “Ibn ‘Abidin”, Hashiya Radd al-Muhtar (Beirut: Dar al-Fikr, 1415/1995), 2:432-433

[vi] See Mubarak bin ‘Ali al-Ahsa’i, Tashil al-Masalik ila Hidaya al-Salik ila Madhhab al-Imam Malik, ‘Abdul Hamid bin Mubarak, ed. (Riyadh: Maktaba al-Imam al-Shafi’i, 1416/1995), 3:783 [/FONT]

[Mikebloke]

Quite simple really, if people looked outside the window we wouldn't keep having this problem. I feel really bad for Northerners who rely on 'calculated' times of daylight and the punishing amount of fasting hours there is in the Summer.

Edit: Doubtful of world consensus as it says it should be localised. The real issue is when we bum off this planet and we start getting more than a single Muslim going into space. Any future colonisation or extended space travel is going to have to rely on either developing their own customs (which will no doubt be considered 'innovation') or work on from a set location, of which the most logical choice would be Mecca.