Moon Sighting Revisited

Moon Sighting Revisited
M. Bakri Musa
www.bakrimusa.com

This year, as in previous years, Muslims in America and elsewhere are
again disagreeing over when Ramadan and Eid should begin. This year,
also as in previous years, there will be renewed and earnest
declarations to resolve once and for all this recurring issue.

The question is whether the new Muslim month (of particular relevance
is Ramadan and Shawal) should begin when the new moon is sighted or go
by scientific calculations.

A corollary controversy is over when to celebrate Eid ul Adha, whether
to do it at the precise time the pilgrims are celebrating theirs in
Mecca or to go by the equivalent local time.


Inherently Insolvable

This debate is endless because we fail to recognize that it is
inherently not solvable. It is an arbitrary issue, like trying to
agree to a point on a circle or a continuum.

There are only two possible ways of resolving it: through fiat by a
central authority a la the Pope and the Catholics. Fortunately for
Muslims, we do not have such a structure; that is our strength, not
weakness. The issue must instead be resolved through communal
consensus, in concert with the Quranic refrain that Allah will not let
its community be in error.

For the community to make a wise, or to put it differently, the likely
more correct decision, it must be informed on all the relevant factors.
These can be conveniently grouped into three categories. One, we must
learn from our predecessors on how they dealt with the matter over the
last 1400 years. Two, we must be apprised of current scientific
knowledge of not only in astronomy but also of human biology and other
related disciplines. Three, we must anticipate, based on our past
experiences and current conditions, the likely consequences of our
decision. Once we have considered all the elements in their totality,
then we are more likely to arrive at an informed if not wise decision.

Even then we must still have the humility to recognize that it is only
our best collective judgment at the current time. Meaning, we should
not hesitate to revisit it should conditions change.

The controversy over when the new month should begin is similar to
determining when the new day should start. In the Western scheme of
things, the new day begins at midnight; for Muslims, at sunset. Both
are arbitrary selections. I am certain that there are other traditions
now and in the past that begin their day at sunrise or even mid day.

Biologically, the human body is used to the morning being the beginning
of the new day, in tune with our circadian rhythm. When we get to bed
late past midnight, we worry about getting up early the next morning
even though it would still be the same day. When we get up at 7 AM we
feel fresh and ready for a new day, even though it is already nearly a
third of the way into the Western day and halfway through with the
Muslim day.

Our psychological perception may change if we were to become nocturnal
like bats. Our new day would then begin at sunset, the Muslim new day.
With global warming and the days becoming unbearably hot, we may yet
come to that!


Learning From Our Predecessors

This is where our scholars and ulama contribute greatly. They are well
versed with the Quran and the ancient texts, as well as the sunnahs of
our prophet s.a.w. In deciphering them, it is well to heed the caution
of our luminary Al Arabi, “All that is left to us by tradition is mere
words. It is upon us to find out what they mean.”

As Muslims we accept the message of the Quran as universal, for all
mankind and at all times. That is a matter of faith. We must first
however discern what that message is. We must have the wisdom to put
texts in their contexts, and to distinguish the literal from the
metaphorical. Most of all we must have the humility to acknowledge
that all knowledge begins with Him, and only He knows the ultimate
truth. For us mortals, the search for knowledge and the truth is never
ending.

To quote the Egyptian intellectual Taha Hussein, “The end will begin
when seekers of knowledge become satisfied with their own achievement.”


Lessons From Science

The birth of the new moon can be reliably predicted through
calculations and from past observations. That is the valuable
contributions of astronomy. To science, the “new” moon (conjunction)
is when it passes between the earth and the sun. At that particular
moment, the moon is completely within the earth’s shadow and thus
cannot be seen from earth. The new moon will become visible as it
slowly emerges from the shadow.

There is the inescapable time lag between when the new moon is born and
when it can be visually sighted (hillel). It would vary with
atmospheric conditions, seasons (summer or winter), locations (southern
or northern hemisphere, sea level or top of the Rockies), weather
(hence the science of meteorology), and visual acuity (hence the
science of human optics), among others.

Even the science of language plays a role, in particular the definition
of “local” community. In a country like Canada that spans six time
zones, the new moon may not be sighted at sunset in Newfoundland, but
will become obvious at sunset in Vancouver five hours later. By the
time the new moon would be sighted at 11 PM at Whitehorse, people in
St. Johns would have already started their new morning and be too late
to begin their fast.

Similarly, when the new moon cannot possibly be sighted in the northern
but can in the southern hemisphere, how should countries like Indonesia
that spans the equator handle the issue? There cannot be a right or
wrong decision, only a communal one. We delude only ourselves if we
think otherwise.

The same confusion occurs with celebrating Eid ul Adha. If we were to
follow tradition of celebrating at the same time of the pilgrims in
Mecca, as many would insist, it would mean that some communities would
celebrate at midnight.


Consequences Of Our Decision

A useful aid in making decisions would be to do a “downstream
analysis.” Assume that we have made a certain conclusion, what would
be the consequences, fully aware that we cannot always anticipate
everything, and that the laws of unintended consequences are always
operative.

If we stick to tradition, we keep alive our rituals, and with that, our
link to our rich heritage. We could make the moon sighting into a
festive event, another opportunity for communal bonding. In Arizona,
astronomy buffs have regular celestial sighting parties. It can be a
deeply moving and highly spiritual experience to ponder the vast cosmos
in the silence of the evening.

The negative would be the current uncertainty and chaos, with some
community celebrating Eid on one day while members of an adjacent one
would still be fasting. What would that say about our respect for our
festive Eid to be fasting on that day, not to mention of Muslim unity?

The uncertainty carries a significant price tag. Facilities have to be
rented on two successive days just to be sure, doubling the cost. If
we opt for the predictable scientific method, we would be spared the
extra expense. Imagine what we could do for the poor with the money saved!

If we could have the day fixed ahead of time, we are more likely to get
official recognition of our holy days, and we would be able to plan
properly.

The Islamic Society of North America (ISNA) and the Figh Council of
North America are to be commended for attempting a consensus. However
our Islamic Sharia Council of California does not support it. I would
have preferred that ISNA and the Figh Council be more inclusive in
their deliberations so bodies like our Shari Council could voice their
arguments before the decision.

As ultimately this is a community decision, it is incumbent upon us to
be informed of the issues and communicate to our leaders our
sentiments. This essay is my contribution at both.

Have a Blessed Ramadan!