An Creedal Look at the Moon-Sighting Debate

I must confess that this post (if at all it is read) will be controversial. But then, I am a mere blogger, using this platform to post my thoughts for some clarity myself, and hence, I suffer no such danger.

When the Prophet (saw) and his companions (ra) were returning from Hudaybiyyah, it rained on one of the nights. Prevailing understanding at that time dictated that the alignment of certain stars caused rain to fall. And true to that understanding, it had so happened that the stars had aligned themselves in a particular manner, leading some of the people to claim that the alignment of the stars resulted in rain.

The Prophet (saw) woke up the following day and led the fajr prayer. Once this was done, he (saw) said, in what is one of the more famous hadith qudsis, that Allah had said that, whoever had said that the rain was caused by the stars had disbelieved in him and whoever said that the rain was caused by Allah, had believed in Him.

حَدَّثَنَا الْقَعْنَبِيُّ، عَنْ مَالِكٍ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ، عَنْ زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ، أَنَّهُ قَالَ صَلَّى لَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم صَلاَةَ الصُّبْحِ بِالْحُدَيْبِيَةِ فِي إِثْرِ سَمَاءٍ كَانَتْ مِنَ اللَّيْلِ فَلَمَّا انْصَرَفَ أَقْبَلَ عَلَى النَّاسِ فَقَالَ ‏"‏ هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ ‏"‏ ‏.‏ قَالُوا اللَّهُ وَرَسُولُهُ أَعْلَمُ ‏.‏ قَالَ ‏"‏ قَالَ أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ فَأَمَّا مَنْ قَالَ مُطِرْنَا بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَذَلِكَ مُؤْمِنٌ بِي كَافِرٌ بِالْكَوْكَبِ وَأَمَّا مَنْ قَالَ مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا فَذَلِكَ كَافِرٌ بِي مُؤْمِنٌ بِالْكَوْكَبِ ‏"‏ ‏.‏

Reference	: Sunan Abi Dawud 3906
In-book reference	: Book 30, Hadith 3
English translation	: Book 29, Hadith 3897

The above narration lays weight to an important principle of the Islamic creed, i.e. everything happens by the will of Allah and that nothing has power except Allah.

Elsewhere in the Qur'an, Allah jalla jalaluhu describes during the battle of Badr:

 وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـٰكِنَّ اللَّـهَ رَمَىٰ ۚ وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا ۚ إِنَّ اللَّـهَ سَمِيعٌ عَلِيمٌ (8:17)

"And you threw not, [O Muhammad], when you threw, but it was Allah who threw that He might test the believers with a good test. Indeed, Allah is Hearing and Knowing."

The above two evidences are my contention that the position of the ahl-al-qibla, with regards to this creedal aspect.

In Surah Mulk, Allah jalla wa'ala says, that he has control over all things.

How is all of this relevant to the moon-sighting debate? The debate over moon-sighting vs. calculations has gained momentum in the recent years. But it is my contention that the moon-sighting issue is not an issue that lies only within the realm of Islamic jurisprudence, but extends beyond, to Islamic creed.

When placing a heavy reliance on calculation, the Islamic leadership is implicitly implying that there is a certain power in calculations and it can, somehow, predict the qadr of Allah. Calculations are merely normative rulings; and causality cannot be assigned to them.

If causality were to be assigned to things, which is a form of a minor shirk, then we would have assumed that fire inherently has the ability to burn (but from the story of Abraham (upon whom be peace), we know that it isn't true); we would have believed that every man at every moment of life is denser than water (but from the fact the Jesus (upon whom be peace) walked on water, it isn't true); we would have insisted that a woman needed to be intimate with a man to have a child (but from Mary (upon whom be peace) we know that Allah can will otherwise).

By that same analogy, assigning a causality to a normative ruling is dangerous. It is the first step towards deism. It is one step away from a personal God, who sends His signs on to His slaves.

Many scholars, especially in the West, and many average Moes who are followers of these scholars, have claimed that calculations are better because it brings Muslims together, as one united Ummah. I argue otherwise - that the definition of Unity should be revisited. From a Western perspective, unity is being a monolith in our external actions. However, from an Islamic perspective, it is our internal states that determine unity. How much we love Allah, how much we love our Prophet (saw), how much we care about upholding the shari'ah, in our own ways, is what determines Muslim unity. Once we lose sight of that, we go astray.

To illustrate this point, that the case of the sahabah at the time of the battle between Ali (ra) and Mu'awiyyah (ra). They had their differences, and they killed for that - but under no circumstance would any Muslim from among the Ahl al Sunnah wal Jama'a would say that the sahabah's love for Allah and His Messenger had diminished. Which is why, when the time for prayer would come, they got together and prayed. In so doing, the demonstrated to us the meaning of true unity. Both parties were willing to give up their lives to stick to their belief that what they were doing was the best thing to do for the ummah.

My point of the above was to bring to mind the idea that sighting the moon is more of a creedal issue and not an issue related to jurisprudence. As to whether optical aids can be used or not remains under the realm of jurisprudence.

The Stages of Islamic Scholarship

Golden age: The age at the time of the Prophet (saw). There was a direct link between the ummah and Allah in every aspect of human life through the Prophet (saw).

Organic flourishing: This is the age which begins right after the death of the Prophet (saw) and continues till the time of the salaf. This is the age where differences of opinions started forming. Right after the death of the prophet (saw), the sahabah (ra) differed on the caliphate. However, much of these differences remained confined to legal matters. Another aspect of this age is that the opinions were fluid and there were no clear boundaries between the various opinions.

The age of crystallization: This age begins from the time of the salaf and continues till the 3^rd or 4^th Century. The ummah starts coming in contact with other civilizations and new ideas start getting incorporated. Boundaries become more defined. This age sees the rise of various groups, schools of thoughts etc. Schisms between the shi’a and sunnis become more apparent, and the theology between the two major strands of Islam start to differ.

The age of development: This age begins from about the mid of the 3^rd century and continues until the 8^th century; where the various schools that were formed in the previous age continue to evolve and great scholars emerge in each of the schools. This is the time of Imam al Ghazali, ibn Taymiyyah, ar-Razi and the likes – each making major contribution to their own school of thought. Law starts getting codified and commentaries on earlier books become more popular.

The age of preservation: This age begins at around the 8^th century and continues until the 13^th century. No real “development” happens at this stage – rather, the ‘ulema are more focused on the preservation of the knowledge of the previous generations. On a socio-political front, the empire has begun to decline, and therefore, the ‘ulema feel the need to avoid every single aspect of knowledge that may be imported from non-Muslim sources, even if it did not have anything to do with the deen. Unlike previous ages, where the good from all sources was taken in, the Muslim scholarship became close-minded.

The age of modernity and colonization: The turning point of the ummah begins when Napolean attacks the Mamluks. The symbolism is profound here – the Muslims were fighting with swords, bows and arrows, whereas the French had guns and canons. Elsewhere, in southern Asia, the uprising of 1857 fails and the Mughal sultanate is dead. An attempt to revive the ummah is made. For example, in India, the Deobandi movement focuses on education. In the Arabian peninsula, the Najdi da’wah begins. In Africa, inspired the Shehu Usman dan Fodio’s writings, the Tijani movement, Ahmadu Bamba’s movements get popular. This age was thrust upon the ummah and we’re effectively products of this age. Much of our understanding of the deen remains reactionary.

We pray that a revival occurs in due time.

Excellence of Learning

The rank of the learned in Islam is just below that of God and His Angels. (Q 3:18) Elsewhere in the Qur’an, God says, that He will increase the rank of the learned. (Q 58:12) ibn Abbas, whilst commenting on the verse, said that the difference in the rank of a believer and a learned believer is equivalent to the distance traveled in 500 years. The same theme is repeated time and again, throughout the Qur’an. For example, as is often the case in the Qur’an, a rhetorical question is asked: Are the learned equal to the illiterate? (Q 39:9).

The learned possess the quality of God-consciousness (Q 35:28), and the understanding that goodness leads to rewards (Q 28:80). The learned are also able to infer from the various parables in the Qur’an (Q 29:42), and apply it in their daily lives.

In addition, just like our garments cover our nakedness and act as adornments (Q 7:25), knowledge covers darkness and increases piety. True knowledge breeds humility, and expands our hearts (Q 29:41).

On Seeking Knowledge

The importance of seeking knowledge for anyone who has been granted the time, inclination, and ability by Allah جل جلاله is perhaps surpassed only by the necessity of having sincere intent and purpose. Such a person should head out to remove ignorance, perhaps out of fear that the vicissitudes of life may result in the decline of opportunities in gaining knowledge. 

Part of gaining knowledge is, seeking to remove ignorance, of oneself, and that of others - this entails aiding those who spread knowledge. The Prophet, صلى الله عليه وآله وسلم, is recorded to have said that Allah aids His servant as long as His servant is in the aid of others. Additionally, he صلى الله عليه وآله وسلم, has remarked that the two things most lost out on by people are free time and good health. Here too, is an emphasis being laid on an important expectation of a Muslim, which is the hastening towards good and being of service to others. Additionally, it is reported that Abdullah ibn Abbas رضي الله عنه is reported to have remarked that no prophet was sent, except that he was young. The aspect of ensuring that we take advantage of our health - physical and mental - while we have it is underscored by this statement. After all, the likelihood that a young man with knowledge would apply the knowledge is higher. 

The strong believer is better than a weak believer, although there is good in both. The strength has a more spiritual implication than a physical one, and therefore, it becomes prudent for any seeker of knowledge, to rely on Allah جل جلاله, whilst keeping a positive outlook. Additionally, a strong believer takes the means to attain the good, and where he finds a means, he follows it, ensuring that he is committed to doing the good, whilst not being stubborn in accepting sincere counsel. Conversely, the seeker of knowledge, in the spirit of sincere counsel, enjoins others to be more active in seeking knowledge.

This, again returns to one's intentions, for actions are by intentions; the foundations of one's actions are their intentions and a person's actions are realised through their intentions. It, therefore, becomes imperative for a seeker of knowledge, to be incessant in renewing their intentions.

Perhaps, the most neglected aspect of any good, is the aspect of supplications. One must not forget that seeking help from Allah jalla jalaluhu is in itself, an act of worship, and earns His pleasure. A good practice is to seek the Lord's help, generally and specifically. 

And finally, like every successful endeavour, one should learn to manage time well. Prioritizing is important, and having morning heavy days is perhaps the most effective/ The Prophet صلى الله عليه وآله وسلم is reported to have said that there is a blessing for his nation in the early hours of the morning.

Attaining Goodness of God

بسم اللہ الرحمن الرحیم

In verse 92, from the Chapter of the Family of Imran, God says:

لَن تَنَالُواْ ٱلۡبِرَّ حَتَّىٰ تُنفِقُواْ مِمَّا تُحِبُّونَ‌ۚ

None of you [believers] will attain true piety unless you give out what you cherish

The son of Omar ibn al-Khattab (ra), Abdullah ibn Omar (ra) was extremely fond of fish. His wife, aware of her husband's favorite viand, saved up, little by little, with the hopes of treating him to a pleasant surprise. After days of saving, she was able to buy and prepare the fish. And just as Abdullah ibn Omar (ra) sat down to eat, there was a knock at the door- a needy man stood there, asking for some help. So, Abdullah ibn Omar (ra) asked his wife to give the fish away.

His wife was perplexed. She asked, "But you loved the fish?". He replied with the verse, "None of you [believers] will attain true piety unless you give out what you cherish".

Not one to give up, his wife ran after the man and bought the fish back from him so that her husband could enjoy it. But as Abdullah ibn Omar (ra) sat down to eat for the second time, there was a knock at the door, and the same man wanted some help. So, Abdullah ibn Omar (ra) gave the fish away once again.

But, his wife wasn't one to give up. She loved her husband dearly. And the same thing happened, not once, but two more times. Except, after the third time, his wife made the man promise not to return for help.

At the end of the ordeal, Abdullah ibn Omar (ra) was able to enjoy the fish with his wife in peace.

Numerous lessons can be derived from this incident. Perhaps, the love that Abdullah ibn Omar's (ra) wife had for her husband is the most striking and heart warming.

The generosity and selflessness they had as a couple is something we can learn from.

But what is even more profound is that despite their act of selflessly giving what they cherished, they still managed to eat the fish. God says in the Qur'an, "Who will give God a good loan, which he will increase many times over?". Often times, people think that the rewards can be had only in the hereafter, but this incident proves that, God does indeed reward you in this world too.

Difficulties in life

بسم اللہ الرحمن الرحیم

In verse 286, in The Cow, God says,

...لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا 

God does not burden any soul with more than what it can bear...

Among the many reflections of this segment of this verse, revealed to the Prophet (upon whom be peace) when he made the night journey to the seventh heaven, are that our problems, our trials and our tribulations are custom tailored to us, they are like our fingerprints, they shape our identity. This segment of the verse is not dissimilar to the adage, only the wearer knows where the shoe pinches, except that instead of focusing on the negatives, this segment should, in itself be a source of hope to the God-conscious. 

The other interesting thing about the understanding of this verse is that there are things which each of us are equally responsible for, and that is an ability, a blessing bestowed upon all of us. These are the obligatory acts, acts which are the pillars of one's faith. These favors granted to us- to make a distinction between right and wrong, to perform 5 daily prayers no matter what the circumstances are, should be a motivation, a reminder of sorts for us, that we are capable of making it to the Garden.

The verse goes on, 

...لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ

Each gains whatever good it has done and suffers its bad...

There is an interesting usage of words in this segment of the verse, because ease is associated with good deeds and difficulty is associated with bad deeds. And when one thinks about it, on the face of it, it makes little sense. Sins may be easier in the short term; in the long term, they become difficult and cause unease. Stealing may be easy money, but spending even a day in the gaol, with the humiliation and other socio-economic implications is difficult. The alternative is pretty easy, and this is the view God wants us to have when we look at a choice between what is good and what seems easy.

Guidance from Allah

بسم اللہ الرحمن الرحیم

شَہۡرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلۡقُرۡءَانُ هُدً۬ى لِّلنَّاسِ وَبَيِّنَـٰتٍ۬ مِّنَ ٱلۡهُدَىٰ وَٱلۡفُرۡقَانِ‌ۚ فَمَن شَہِدَ مِنكُمُ ٱلشَّہۡرَ فَلۡيَصُمۡهُ‌ۖ وَمَن ڪَانَ مَرِيضًا أَوۡ عَلَىٰ سَفَرٍ۬ فَعِدَّةٌ۬ مِّنۡ أَيَّامٍ أُخَرَ‌ۗ يُرِيدُ ٱللَّهُ بِڪُمُ ٱلۡيُسۡرَ وَلَا يُرِيدُ بِڪُمُ ٱلۡعُسۡرَ وَلِتُڪۡمِلُواْ ٱلۡعِدَّةَ وَلِتُڪَبِّرُواْ ٱللَّهَ عَلَىٰ مَا هَدَٮٰكُمۡ وَلَعَلَّڪُمۡ تَشۡكُرُونَ

It was in this month of Ramadan that the Qur'an was revealed as a guidance for mankind, clear messages giving guidance and distinguishing between right and wrong. So any of you who sees in that month should fast, and anyone who is ill or on a journey should make up for the lost days by fasting on other days later. God wants ease for you, not hardship. He wants you to complete the prescribed period and to glorify Him for having guided you, so that you may be thankful. (The Cow, v. 185)

Towards the end of this beautiful verse, God mentions the necessity of completing the prescribed period- an entire month of abstinence from basic necessities which a person living in most modern societies would find difficult to give up. God emphasizes on completing the prescribed period- and although there is a concession for the sick and the traveler, any person who has entered this month is asked to make up for the missed days. 

So, clearly, the prescribed period is important as it an important milestone in a Master-slave relationship. It lays a pathway for our spiritual development. It is a program. A program where we learn that if we can abstain from the permissible, we have the ability to give up the impermissible. It is a means by which we can discipline ourselves, a vehicle that allows us to be more cognizant of our Master, an agent which helps us recognize the way we've been guided and with that recognition, we engage in His glorification. This glorification is not just on Eid when we proclaim His perfection and greatness, but it transcends beyond that, in every aspect of our lives, to the rest of the year. 

And once the realization has seeped into our hearts, we can learn to prioritize our Maker over ourselves, and when that sinks in, we can be truly grateful.