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INTERVIEW:
Imad Ahmad
November 8, 2002    Episode no. 610
Read This Week's November 7, 2008
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Read more of R & E's interview about the Moon and the beginning of Ramadan with Imad Ahmad, president of the Minaret of Freedom Institute:

In the Holy Qur'an, the scripture of the Muslims, there is a verse that begins in translation, "They ask you concerning the moons, the new moons, say that they are just a means of marking time in the affairs of men and for the pilgrimage." There is no superstitious significance to the Moon; it's just an accurate way of marking time. The Islamic calendar is a strict lunar calendar. Twelve months, marked by seeing the new moon, make a year. Thus, the Islamic year is slightly shorter than the solar year that's followed by Christians and used generally by the world as a common calendar. This means that the Muslim holidays will occur about ten or eleven days earlier every year as one goes from one solar year to the next.

Photo of Sufism The original ancient calendars were all based on the Moon, that is, they had months that were determined by the sighting of each new moon. Among the 12 months, of course, are all the Muslim holidays. There really are only two major holidays in Islam, the Eid-al-Adha, which is the great sacrifice that corresponds to the climax of the pilgrimage, and Eid-al-Fitr, at the end of Ramadan. Ramadan is the ninth month of the Muslim calendar, and Muslims will go out to look for the new moon to determine when the month will begin.

It varies from one Muslim country to another. In Pakistan, the people go out en masse and go up to the rooftops and look for the new moon. In Saudi Arabia, they have a prize they award to the first person who sees the new moon, and therefore it's usually seen by a single individual. In the United States, the Islamic Society of North America has a telephone number at which they receive sighting reports. And then they will have experts call back the people who have made the reports to question them about the sighting to see if it is valid or not. The Moon takes twenty nine and a half days to go around the sun; each month is either 29 or 30 days. So on the 29th day, people will go out to look for the new moon. If it's not sighted, the month is completed at 30 days. If it is sighted, then the next day is the first day of the next month.

Science and technology give you the ability to calculate the calendar in advance. There have been algorithms, formulas, equations that have been used to calculate the estimated time that the new moon could be seen, even from ancient times. Greek scientists and Hindu scientists developed methods of estimating when the new moon could be seen. Those methods were refined to an extraordinarily high degree under Muslim civilization, which had extremely advanced science.

In modern times, further advances are being made, not so much to determine exactly when the new moon can be seen as to explain why it's seen at a particular time. Analyses are done to show how the amount of aerosols in the air will affect when it can be seen, how psychological factors in the visual system affect when it can be seen, and so on. There are very sophisticated models, and we can now predict when the new moon can first be seen, give or take a few hours.

Almost all Islamic scholars have determined that it is a requirement to attempt to see the new moon, rather than to go by calculation alone. In the United States, the Islamic Society of North America will use calculation as one of the means to eliminate false early sightings. If someone claims to have seen a new moon before it is scientifically possible to see it, then they say that they would reject that.

Traditionally it's done with the naked eye, although many are claiming that since glasses are allowed for nearsighted or farsighted people to make the observation, then we should also admit binoculars or telescopes. More traditional people are opposed to this on the grounds that a sighting with binoculars or a telescope could be made an hour or two or maybe even three earlier, and therefore would make the modern dates out of sync with the old ones by a couple of hours.

In some parts of the Earth it is cloudy most of the time. The tradition is, if it's cloudy, you go ahead and complete a month of 30 days. However, nowadays, with high-speed communication, a cloudy place can always get a report from a place that isn't cloudy. And modern methods of transportation mean that it is possible to go up in an airplane above the clouds, so there's really no need for clouds to be a complicating factor. I've never heard of any scholar objecting to doing that, but I've also not heard of any Muslims doing it.

There's a strong tendency for immigrants to call up their home countries, and if their home countries have started the new month before it's been announced in America, they'll go ahead and start -- even though, on scientific grounds, those sightings might be questionable.

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The Saudis have a set of sighting committees, and on each committee there is a religious scholar, a local leader, and an astronomer. These committees go out and attempt to make the observations. In practice, however, these committees have never been the first to see the Moon. More often, some villager has claimed to have seen it and the Saudi government has always accepted that sighting on the grounds that if an honest Muslim says he saw the Moon, they will accept it. Of course, they should, I think, allow for the possibility of error.

In the earliest days of Islam, it was done by each village. The villages were small, and someone would come from a neighboring village and learn that the month had been started on a different date in Mecca than in his own village and would express great concern, and the Prophet would assure him that this was all right, that the local sighting was acceptable.

It's actually scientifically natural for the sightings to be on different days. Apart from the fact that local weather conditions may affect it, the Earth is round and covers 24 time zones, and therefore even if the Earth were perfectly clear, no clouds anywhere, there wound be some point where the Moon is first visible. Anywhere to the east of that, the Moon wouldn't have been seen that day, while anywhere to the west, it would have been seen on that day. Even not allowing for the vagaries of local visual acuity or local weather conditions, there would have to be two different days on which the Moon was first seen.

There are some who would like to see all Muslims in the world celebrating on the same day of the month. If it's the first of the month on Tuesday in some parts of the world, then it should be the first of the month on Tuesday in all parts of the world. But in order for that to be possible, religious scholars would have to give a fatwa, a legal opinion, determining some convention that you would use -- whether such a day would be on the earlier or later of the two days on which the Moon can first be seen. So far, no scholar has actually made such a determination, although I do know some scholars who would like to issue an opinion on this, when they think the world is ready for it.

The Islamic Society of North America (ISNA) will have one of the consultants to what's called the Ficqa council, the juristic council of ISNA, call up and interview [the ones who sight the new moon]. They will ask them questions like: At what time did you see the Moon? What were the sky conditions in terms of cloudiness? Where was it on the compass that you saw it? How high above the horizon was it? Which way were the horns pointing? If a sighting that is at all scientifically possible is reported, and if the description matches correctly where the Moon is when it can be seen, then they would accept it.

A table that tells you when the new moon is first born doesn't tell you when you're first going to see it. Because when the new moon is first born, it is so close to the sun that it is impossible to see. Even if the sky somehow could be made dark, the Moon is such a craggy body with mountains and craters that the light is broken up in such a way that it really doesn't form a crescent until a significant time after the birth of the astronomical new moon. The newest moon ever seen, I think, was about fourteen and a half hours old. Sometimes it could be seventeen, eighteen, twenty-two hours before the new moon can be seen.

Some people think that the practice of sighting the new moon itself is practice of worship. But another reason why it might be important is that there is a great struggle within the Muslim world these days over whether Muslims should engage in blind imitation of the past, or in original critical thinking. By going out and looking for the new moon, it encourages people to engage in that kind of critical thinking that once was the hallmark of Islam.

The Prophet said, and I can imagine a smile on his face, "You are a people who neither write nor count, so observe." I think calculations are sufficient. I don't think it's necessary to go and see it. But it's a great tribute to our heritage, not just our spiritual heritage, but our intellectual heritage. There was a time when all the discoveries in astronomy were being made by Muslims. Indeed, the Muslims were inventing whole new sciences, including the field of spherical trigonometry. I don't see why we can't have those days again. But we've got to reignite our intellectual curiosity, our critical thinking -- not just accept that, "Oh, my cousin in Cairo says they saw the Moon, so I guess it must be there." Go ahead and look for it yourself. Find out, because if it was visible in Cairo, then it sure better be visible here.

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