Unity of Horizons or Variety of Horizons

The Unity of Horizons or Variety of Horizons

<= /p>

By Dr. Zulfiqar Ali Sh= ah

zulfiqaralis@aol.com

The official Hanafi, Mali= ki and Hanbali position is that the entire world constitutes one horizon. The Musl= im community all over the globe is required to start fasting by the report of sighting from any where in the world. The crux of their argument is the Prophetic narration صُو= ;مُوا لِرُؤْيَتِ = 7;ِ. (start fasting by sightin= g the new Moon). They argue that this commandment is generic and requires unity of horizons.

“<= span lang=3DAR-LB style=3D'font-size:14.0pt'>ذَهَب= َ الْحَنَفِي¡= 7;َةُ وَالْمَالِ = 3;ِيَّةُ وَالْحَنَا= 6;ِلَةُ وَهُوَ قَوْلٌ عِنْدَ الشّ= 14;افِعِيَّةِ : إلَى عَدَمِ اعْتِبَارِ اخْتِلَافِ الْمَطَالِŸ= 3;ِ فِي إثْبَات= 16; شَهْرِ رَمَضَانَ , فَإِذَا ثَبَتَ رُؤْ= 10;َةُ هِلَالِ رَمَضَانَ فِي بَلَدٍ لَزِمَ الصّ= 14;وْمُ جَمِيعَ الْمُسْلِم¡= 6;ينَ فِي جَمِيعِ الْبِلَادِ , وَذَلِكَ لِقَوْلِهِ صلى الله علي= 607; وسلم : { صُومُوا لِرُؤْيَتِ = 7;ِ } وَهُوَ خِطَ&#= 1575;بٌ لِلْأُمَّة¡= 6; كَافَّةً[= 1]”

“According to Hanafi, Maliki, Hanbali (and according to one report from the Shafa̵= 7;ee school of thought), no consideration is given to the diversity of horizons = in regards to confirming the month of Ramadan. The entire Muslim world is obligated to begin fasting if the new Moon is sighted anywhere in the world. This is in line with the Prophetic tradition “start fasting by seeing= the new Moon.” The tradition is addressed to the entire Muslim nation.= 221;

The Hanbali school of Fiqh enjoys a kind of consensus among themselves in regards to the unity of hori= zons while there are voices of dissent in the other three schools of Fiqh. Imam Ahmad’s position is clear that the entire globe is just one horizon. =

“<= /b>بِأَن= َّ رُؤْيَةَ الْهِلَالِ بِمَكَانٍ ق= 14;رِيبًا كَانَ أَوْ بَعِيدًا إذَا ثَبَتَ= 78;ْ لَزِمَ النَّاسَ كُلَّهُمْ الصَّوْمُ , وَأَنَّ حُكْمَ مَنْ لَمْ يَرَهُ حُكْمُ مَنْ = 585;َآهُ , وَلَوْ اخْتَلَفَت¡= 8; الْمَطَالِŸ= 3;ُ نَصًّا قَال= 14; أَحْمَدُ الزَّوَالُ فِي الدُّنْ= 10;َا وَاحِدٌ بِقَوْلِهِ صلى الله تعالى عليه وسلم { صُومُو&#= 1575; لِرُؤْيَتِ = 7;ِ } وَهُوَ خِطَابٌ لِلْأُمَّة¡= 6; كَافَّةً”[2]<= /span>

“The Muslim world i= n its entirety is required to commence fasting by the report of sighting anywhere= in the world whether the place of sighting is close or far from them. The ones= who have not seen the new Moon come under the ruling of those who have seen it = even if the horizons are different. Ahmad said that the noon (zawal) all = over is same as the Prophetic commandment alludes to, “start fasting by se= eing it”. It is directed to the entire Muslim community.”

Ibn Qudama states:

وأž= 0;مع المسلمون عل= 09; وجوب صوم شهر رمضان وقد ثب= 578; أن هذا اليوم من شهر رمضان بشهادة الثقات فوجب صومه على جمي= 593; المسلمين ولأن شهر رمضان ما بين الهلالين وق= 83; ثبت أن هذا اليوم منه في سائر الأحكا= 05; من حلول الدي= 606; ووقوع الطلا= 02; والعتاق ووجوب النذو= 85; وغير ذلك من الأحكام فيج= 76; صيامه بالنص والإجماع ولأن البينة العادلة شهد= 78; برؤية الهلا= 04; فيجب الصوم[= 3]

The Hanafi scholar (Fath al-Qadir) reports:

“وَإِذ= َا ثَبَتَ فِي مِصْرَ لَزِمَ سَائِرَ الن= 17;َاسِ فَيَلْزَمُ أَهْلَ الْمَشْرِق¡= 6; بِرُؤْيَةِ أَهْلِ الْمَغْرِب¡= 6; فِي ظَاهِرِ الْمَذْهَب¡= 6;[= 4]”

“The authorized pos= ition of the school is that sighting in one city is sighting for all. It will become= incumbent upon the inhabitants of the Eastern hemisphere to confirm the month by sigh= ting in the West.”

وَ= 1;َكْثَرُ الْمَشَايِž= 2;ِ عَلَى أَنَّهُ لَا يُعْتَبَرُ حَتَّى إذَا صَامَ أَهْل= 15; بَلْدَةٍ ثَ= 04;َاثِينَ يَوْمًا وَأَهْلُ بَلْدَةٍ أُ= 82;ْرَى تِسْعَةً وَعِشْرِين¡= 4; يَوْمًا يَجِبُ عَلَيْهِمْ قَضَاءُ يَوْمٍ[= 5]

“The majority of (H= anafi) elders give no consideration to diversity of horizons so much so that they require making up for a day of fasting if people of one locality fasted for thirty days and the other locality for 29 days.”

Al-Qurtabi reports that t= he Maliki elders maintain the unity of horizons.

قا = 4; القرطبي: قد قال شيوخنا إذا كانت رؤي= 577; الهلال ظاهر= 77; قاطعة بموضع ثم نقل إلى غيرهم بشهاد= 77; اثنين لزمهم الصوم[6]

Abu Muhammad Abdallah bin= Abi Zaid al-Qayrawani , the renowned Maliki jurist, connects the fasting with sighting for all the Muslims.

وَž= 9;َوْمُ شَهْرِ رَمَضَانَ فَرِيضَةٌ يُصَامُ لِرُؤْيَةِ الْهِلاَلِ وَيُفْطَرُ لِرُؤْيَتِ = 7;ِ[= 7]

On the other hand, Ibn Abd al-Birr reports a consensus among the Maliki scholars about the local sight= ing especially for the far away areas such as Khurasan and Andalus.

حك = 9; ابن عبدالبر الإجماع على خلافه وقال أجمعوا على أنه لا تراعى الرؤية فيما بعد من البلا= 583; كخراسان والأندلس[= 8]

In opposition to the offi= cial stance, many Hanafi, Maliki and Shafa’ee jurists have adopted the opi= nion that horizons are diversified. Consequently each area must go with their lo= cal sighting. It seems that this is a later development among the later jurists= and is directly connected with their level of acquaintance with astronomy and science. The greater the knowledge of astronomy the closer they are to the diversity of horizons. Abu Bakr bin Abdallah bin Muhammad Ibn Arabi (468-543 AH), a known Maliki authority, summarizes this position in the following wo= rds: لِأَهْ= 04;ِ كُلِّ بَلَد= 13; رُؤْيَتُهُ = 5;ْ. “Each locality has to go wi= th its own sighting.”

Ibn Arabi along with many= other scholars builds his argument upon the following famous report from Kurayb.<= /p>

وَ = 1;ِي الصَّحِيحِ عَنْ كُرَيْبٍ , { أَنَّ أُمَّ الْفَضْلِ بَعَثَتْهُ إلَى مُعَاوِيَة¡= 4; بْنِ أَبِي سُفْيَانَ بِالشَّامِ قَالَ : فَقَدِمْت الشَّامَ فَ= 02;َضَيْت حَاجَتَهَا , وَاسْتَهَل¡= 7;َ عَلَيَّ هِلَالُ رَمَضَانَ وَأَنَا بِالشَّامِ , فَرَأَيْت الْهِلَال¡= 4; لَيْلَةَ ال= 18;جُمُعَةِ , ثُمَّ قَدِمْت الْمَدِينَ= 7;َ فِي آخِرِ الشَّهْرِ , فَسَأَلَنِ¡= 0; ابْنُ عَبَّاسٍ , ثُمَّ ذَكَر= 14; الْهِلَالَ فَقَالَ : مَتَى رَأَيْته ؟ فَقُلْت : لَيْلَةَ الْجُمُعَة¡= 6; , فَقَالَ : أَنْتَ رَأَيْته ؟ قُلْت : نَعَمْ , وَرَآهُ النَّاسُ وَصَامُوا وَصَامَ مُعَاوِيَة¡= 5; قَالَ : لَكِن&#= 1617;َا رَأَيْنَاه¡= 5; لَيْلَةَ السَّبْتِ , فَقُلْت لَه= 15; : أَوَلَا تَكْتَفِي بِرُؤْيَةِ مُعَاوِيَة¡= 4; ؟ قَالَ : لَا ; هَكَذَا أَمَرَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم }

Imam Muslim reports that “Umm al-Fadl sent Kurayb to Syria to Mu’awiyah to t= ake care of something. He (Kurayb), said,” I was in Syria w= hen the month of Ramadan was confirmed. I saw the new Moon on Friday evening. I returned to Madinah by the end of the month. Discussing the new Moon Ibn Ab= bas asked me “when did you see the new Moon?” I replied, ”on = Friday evening.” He asked me whether I had seen the Moon by myself and I answered in positive. I also told him that Mua’wiyah along with multi= tude of people saw it and confirmed the month accordingly. Ibn Abbas observed th= at they had actually seen it on Saturday evening. I inquired whether Mu’awiyah’s sighting was not adequate (for Ibn Abbas and the pe= ople of Madinah)? Ibn Abbas replied in negative and said, “this is what the Messenger of Allah had commanded us.”

The basic argument in thi= s report is that sighting in Damascus is not accepted by Ibn Abbas as applicable to the people in Madinah as

ووž= 0;ه الاحتجاج به أن ابن عباس لم يعمل برؤي= 577; أهل الشام وقال في آخر الحديث هكذا أمرنا، فدل ذ= 604;ك على أنه قد حفظ من رسول الله صلى الل= 607; عليه وسلم أن= 607; لا يلزم أهل بلد العمل برؤية أهل بل= 583; آخر[9]

Ibn Arabi argues that thi= s report validates the local sighting and that the horizons are different. The sight= ing in one area cannot be the sighting for all especially the far away areas,. = وَهَذَا يَدُلُّ عَلَى اخْتِلَافِ الْمَطَالِŸ= 3;.[10]

Al-Bayhaqi, on the other = hand, contends this interpretation. He maintains that the above mentioned report = of Kurayb does not vindicate the position that horizons are multiple. It is the other way around. It substantiates that the horizons are united.

يَž= 1;ْتَمِلُ أَنْ يَكُون= 14; ابْنُ عَبَّاسٍ إن= 17;َمَا قَالَ ذَلِك= 14; لِانْفِرَاž= 3;ِ كُرَيْبٌ بِهَذَا الْ= 82;َبَرِ , وَجَعَلَ طَرِيقَهُ طَرِيقَ الشَّهَادَ= 5;تِ , فَلَمْ يَقْبَلْ فِيهِ قَوْل= 14; الْوَاحِدِ , وَيَحْتَمِ = 4;ُ أَنْ يَكُون= 14; قَوْلُهُ : هَكَذَا أَمَرَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم اعْتِبَارً= 5; بِقَوْلِهِ = 93;ليه السلام : { فَإِنْ غُمّ= 14; عَلَيْكُمْ فَأَكْمَلُ = 8;ا الْعِدَّةَ } &q= uot; , وَيَكُونَ ذَلِكَ قَوْلَهُ , لَا فَتْوَى مِنْ جِهَتِهِ , أَ&#= 1582;ْذًا بِهَذَا الْخَبَرِ[= 11]”

“It is possible tha= t Ibn Abbas rejected that because Kurayb was a single witness who witnessed the sighting. Ibn Abbas applied the rule of witnesses according to which the witness of a single person is not accepted. It is also possible that by his statement “this is what the Messenger of Allah commanded us” Ibn Abbas meant what the Prophet (PBUH) had said elsewhere that “complete= the term (30 days) if it is cloudy.” Then it would reflect the statement = of the Prophet (PUBH) and not the verdict of Ibn Abbas himself.”

Ibn Qudama maintains that= the report of Kurayb was rejected because the witness of one person is not adeq= uate to confirm the month of Ramadan.

فأ = 5;ا حديث كريب فإنما دل على أنهم لا يفطرون بقول كريب وحده[= 12]

Imam Showkani reiterates = the same:

وَ= 5;عْلَمْ أَنَّ الْحُجَّةَ إنَّمَا هِي= 14; فِي الْمَرْفُوŸ= 3;ِ مِنْ رِوَايَةِ ابْنِ عَبَّ= 75;سٍ لَا فِي اجْتِهَادِ = 7;ِ الَّذِي فَه= 16;مَ عَنْهُ النَّاسُ وَالْمُشَاž= 5;ُ إلَيْهِ بِق= 14;وْلِهِ : " هَكَذَا أَمَرَنَا رَسُولُ الل= 17;َهِ صلى الله علي= 607; وسلم " هُوَ قَوْلُهُ : فَ&#= 1604;َا نَزَالُ نَصُومُ حَتَّى نُكْمِلَ ثَلَاثِينَ , وَالْأَمْر¡= 5; الْكَائِنُ مِنْ رَسُول= 16; اللَّهِ صلى الله عليه وسلم هُوَ مَ= 575; أَخْرَجَهُ الشَّيْخَا = 6;ِ وَغَيْرُهُ = 5;َا بِلَفْظِ : { لَا تَصُومُوا حَتَّى تَرَوْا الْ= 07;ِلَالَ , وَلَا تُفْطِرُوا حَتَّى تَرَوْهُ فَ= 73;ِنْ غُمَّ عَلَيْكُمْ فَأَكْمِلُ = 8;ا الْعِدَّةَ ثَلَاثِينَ } وَهَذَا لَا يَخْتَصُّ بِأَهْلِ نَاحِيَةٍ عَلَى جِهَة= 16; الِانْفِرَ= 5;دِ بَلْ هُوَ خِطَابٌ لِكُلِّ مَن= 18; يَصْلُحُ لَهُ مِنْ الْمُسْلِم¡= 6;ينَ فَالِاسْتِž= 3;ْلَالُ بِهِ عَلَى لُزُومِ رُؤْيَةِ أَهْلِ بَلَدٍ لِغَ= 10;ْرِهِمْ مِنْ أَهْلِ الْبِلَادِ أَظْهَرُ مِنْ الِاسْتِدْ = 4;َالِ بِهِ عَلَى عَدَمِ اللُّزُومِ لِأَنَّهُ إذَا رَآهُ أَهْلُ بَلَدٍ فَقَدْ رَآه= 15; الْمُسْلِم¡= 5;ونَ فَيَلْزَمُ غَيْرَهُمْ مَا لَزِمَهُم[= 13]

“It should be known= that the evidence in this report depends upon the fact that Ibn Abbas attributes= the judgment to the Prophet and not to himself by saying “this is what the Prophet (PBUH) has commanded us”. The evidence does not lie in Ibn Abbas’s Ijtihad, as some people have mistakenly understood it, but in= his reference to the other Prophetic report that says, “we will continue fasting until we complete 30 days.” This Prophetic tradition is repor= ted by Bukhari and Muslim in the following words. “Do not start fasting u= ntil you see the new Moon and do not stop fasting until you see the new Moon. Complete counting thirty days if it is cloudy.” This commandment is n= ot confined to one locality but is a generic address to all the eligible Musli= ms. There is stronger evidence in the report of Kurayb that the people should b= e obligated to observe fasting with the report of sighting from anywhere rather than arguing that it substantiates the local sighting. Because sighting of one locality is actually sighting of all the Muslims and the same rule will app= ly to all of them.”

Ibn Qudama also argues th= at this report substantiates universal sighting and not the local sighting.

أن الحديث دل عل= 609; صحة الوجه الآخر[= 14]

Al-Showkani, like al-Bayh= aqi and Ibn Qudama, does not see any evidence for local sighting in the above repor= t. He uses a more scientific approach to prove his point. He argues that the dist= ance between Syria and Madinah is not that much that it will constitute a difference in the horizons. This fact is verified by the modern science that Madinah lies in = the East of Damascus by 3 degrees and about 12 minutes and South of Damascus by= 8 degrees and 52 minutes. The possibility of sighting the new Moon would have been greater in Madinah once it was sighted in Damascus. The possibility of it being n= ot seen in Madinah might have been due to other factors such as obscurities ra= ther than the difference in horizons. Therefore, the Ijtihad of Ibn Abbas will n= ot be incumbent even if we accept that he did not accept the news of sighting = from Syria due to difference of horizons because that horizon is the same.

وَ = 4;َوْ سَلِمَ تَوَجُّهُ الْإِشَارَ= 7;ِ فِي كَلَامِ ابْنِ عَبَّاسٍ إلَى عَدَمِ لُزُومِ رُؤْيَةِ أَهْلِ بَلَدٍ لِأَهْلِ بَ= 04;َدٍ آخَرَ لَكَانَ عَدَمُ اللُّزُومِ مُقَيَّدًا بِدَلِيلِ الْعَقْلِ وَهُوَ أَنْ = 610;َكُونَ بَيْنَ الْقُطْرَي¡= 8;نِ مِنْ الْبُع= 18;دِ مَا يَجُوزُ مَعَهُ اخْتِلَافُ الْمَطَالِŸ= 3;ِ , وَعَدَمُ عَمَلِ ابْن= 16; عَبَّاسٍ بِ= 85;ُؤْيَةِ أَهْلِ الشَّامِ مَعَ عَدَمِ الْبُعْدِ الَّذِي يُم= 18;كِنُ مَعَهُ الِاخْتِلَ= 5;فُ فِي عَمَلٍ بِالِاجْتِ = 7;َادِ وَلَيْسَ بِحُجَّةٍ و= 14;لَوْ سَلِمَ عَدَمُ لُزُومِ التَّقْيِيž= 3;ِ بِالْعَقْل¡= 6;[= 15]

Imam Showkani concludes t= hat

وَاَلّ= 14;ذِي يَنْبَغِي اعْتِمَادُ = 7;ُ هُوَ مَا ذَهَبَ إلَي= 18;هِ الْمَالِكِ¡= 0;َّةُ وَجَمَاعَة¡= 2; مِنْ الزَّي= 18;دِيَّةِ . وَاخْتَارَ = 7;ُ الْمَهْدِي¡= 7;ُ مِنْهُمْ وَحَكَاهُ الْقُرْطُب¡= 6;يُّ عَنْ شُيُوخ= 16;هِ أَنَّهُ إذَ= 75; رَآهُ أَهْل= 15; بَلَدٍ لَزِمَ أَهْلَ الْبِلَادِ كُلِّهَ[= 16]ا

“The Maliki and Zai= di position should be accepted in this regard. Al-Mahdi and al-Qurtabi have al= so reported on the authority of their elders that sighting of one locality is = the sighting of all the localities.”

On the other hand Ibn Ara= bi argues that

وَ= 5;خْتُلِفَ فِي تَأْوِيلِ قَوْلِ ابْن= 16; عَبَّاسٍ هَذَا , فَقِيلَ : رَدَّهُ ; لِأَنَّهُ خَبَرُ وَاحِدٍ , وَقِيلَ : رَدَّهُ ; لِأَنَّ الْأَقْطَاž= 5;َ مُخْتَلِفَ= 7;ٌ فِي الْمَطَالِŸ= 3;ِ , وَهُوَ الصَّحِيحُ ; لِأَنَّ كُرَيْبًا لَمْ يَشْهَدْ , وَإِنَّمَا أَخْبَرَ عَنْ حُكْمٍ ثَبَتَ بِشَهَادَة¡= 3; ; وَلَا خِلَافَ فِي أَنَّ الْحُكْمَ ا= 04;ثَّابِتَ بِالشَّهَاž= 3;َةِ يُجْزَى فِيهِ خَبَر= 15; الْوَاحِدِ[= 17]

There is a difference whe= ther Ibn Abbas rejected (Kurayb’s) statement because of it being from a single witness or because the horizons are different in different areas. And this = is true (that he rejected him because of difference of horizons). It is a fact that Kurayb did not bear witness but reported a rule (fasting) that was pro= ven or confirmed by witness. The jurists do not disagree about the fact that on= ly one witness is adequate to confirm a rule that was proven already on the evidence of the witnesses.”

The fact of the matter is= that there is no consensus among the Jurists about the unity of horizons. The kn= own classical scholars from the Hanafi, Maliki and Shafa’ee schools have disagreed = with the officially authorized position of their schools in connection with this matter and argued in favor of the local sighting.

For instance the Maliki p= osition has been challenged from within.

أَ = 6;َّ الْمَالِكِ¡= 0;َّةَ لَمْ يُعَمِّمُو= 5; رُؤْيَةَ الْهِلَالِ فِي قُطْرِ جَمِيعِ أَهْلِ الْأَرْضِ كَمَا زَعَم= 14; الْمُعْتَر¡= 6;ضُ بَلْ أَجْمَعُوا عَلَى أَنَّ رُؤْيَتَهُ فِي قُطْرٍ كَالْحِجَاž= 6;ِ لَا تُوجِبُ حُكْمًا عَلَى مَنْ لَمْ يَرَهُ بِقَطْرٍ نَاءٍ عَنْ الْحِجَازِ كَالْأَنْد¡= 4;لُسِ لِاخْتِلَا = 1;ِ الْمَطْلَع¡= 4;يْنِ اخْتِلَافً= 5; كَثِيرًا بِحَيْثُ يَكُونُ الْغُرُوبُ فِي الْحِجَ= 75;زِ زَوَالًا فِ= 10; الْأَنْدَل¡= 5;سِ أَوْ نَحْوَ ذَلِكَ , وَإِنَّمَا رَوَى ابْنُ الْقَاسِمِ وَالْمِصْر¡= 6;يُّونَ عَنْ مَالِك= 13; وُجُوبَ الْحُكْمِ بِرُؤْيَتِ = 7;ِ فِي الْحِجَ= 75;زِ عَلَى مَنْ لَمْ يَرَهُ بِقُطْرٍ غَ= 10;ْرِ نَاءٍ كَالْ= 05;َدِينَةِ وَمِصْرَ بِحَيْثُ لَ= 75; يُخَالِفُ مَطْلَعُهُ مَطْلَعَ الْحِجَازِ كَثِيرًا بَلْ بِنَحْوِ الدَّرَجَة¡= 6; وَالدَّرَج¡= 4;تَيْنِ , وَعَدَمُ اعْتِبَارِ هَذَا الِاخ= 18;تِلَافِ الْيَسِيرِ فِي وُجُوبِ الصَّوْمِ<= span dir=3DLTR> أنوار البروق)[= 18]

<= /p>
“The Maliki jurists= did not agree upon that the entire world signifies one horizon, as seems to be understood by some critics. Actually the agreement is that sighting of the = new Moon in areas such as Hijaz would not be applicable to the far away areas s= uch as Andalus because the horizons are quite divergent so much so that the tim= e of Sunset in Hijaz is approximately the noon time in Andalus. What Ibn al-Qasim and other Egyptian scholars have reported from Malik entails that the sight= ing in Hijaz will be considered sighting for the close by areas such as Madinah= and Egypt as the horizon does not differ much here except one or two degrees. S= uch a minute difference would not count much regarding the act of fasting.̶= 1;

Al-Qarrafi, another Maliki authority has proven with the help of astronomy that the horizons are different. He argued that the people of the Western hemisphere had more cha= nces of sighting the new Moon even if the people in the East could not see it. T= he newly born Moon increases in age, and volume with the westward movement of = Sun. The deflection of the light through the Moon becomes more and more with the gradual movement of the Moon from its conjunction point and with its age af= ter the Sunset.

. وَبَيَّنَ الْقَرَافِ¡= 0;ُّ اخْتِلَافَ مَطَالِعِ الْهِلَالِ عِلْمِيًّا , وَذَكَرَ سَ= 76;َبًا مِنْ أَسْبَابِه¡= 6; مُكْتَفِيً= 5; بِهِ عَنْ ال= 618;بَقِيَّةِ الْمَذْكُوž= 5;َةِ فِي عِلْمِ ا= 604;ْهَيْئَةِ : وَهُوَ أَنَّ الْبِلَادَ الْمَشْرِق¡= 6;يَّةَ إذَا كَانَ الْهِلَالُ فِيهَا فِي الشُّعَاعِ وَبَقِيَتْ الشَّمْسُ ت= 14;تَحَرَّكُ مَعَ الْقَمَرِ إلَى الْجِهَةِ ا= 04;ْغَرْبِيَّ&#= 1577;ِ فَمَا تَصِل= 15; الشَّمْسُ إلَى أُفُقِ الْمَغْرِب¡= 6; إلَّا وَقَد= 18; خَرَجَ الْهِلَالُ عَنْ الشُّع= 14;اعِ فَيَرَاهُ أَهْلُ الْمَغْرِب¡= 6; وَلَا يَرَاهُ أَهْلُ الْمَشْرِق¡= 6;”[19]=

Al-Qarrafi also establish= ed that the timings of the daily prayers are different at different localities. It = is also agreed upon that suppose if there were two brothers one living in the = East and other living in the West. If the one living in the East died at noon ti= me and the other living in the West also died in the noon time, the one in the West will inherit from the one who died in the East. Because the one in the East died earlier as the noon in the East takes place earlier than in the W= est.

إذ¡= 4;ا مَاتَ أَخَوَانِ عِنْدَ الزَّوَالِ = 71;َحَدُهُمَا بِالْمَشْر¡= 6;قِ وَالْآخَرُ بِالْمَغْر¡= 6;بِ حُكِمَ بِأَسْبَقِ¡= 0;َّةِ مَوْتِ الْمَشْرِق¡= 6;يِّ ; لِأَنَّ زَوَالَ الْ= 05;َشْرِقِ مُتَقَدِّم¡= 2; عَلَى زَوَالِ الْمَغْرِب¡= 6; فَيَرِثُ الْمَغْرِب¡= 6;يُّ الْمَشْرِق¡= 6;يَّ [= 20]

Therefore, argues al-Qarr= afi,

, فَقَرَّرَ بَعْدَ إثْبَاتِهِ اخْتِلَافَ = 75;لْهِلَالِ بِاخْتِلَا = 1;ِ الْآفَاقِ وُجُوبَ أَن= 18; يَكُونَ لِكُلِّ قَوْمٍ رُؤْيَتُهُ = 5;ْ فِي الْأَهِلَّ= 7;ِ , كَمَا أَنَّ لِكُلِّ قَوْمٍ أَوْقَاتِ صَلَوَاتِه¡= 6;مْ , وَرَأَى أَنَّ وُجُوبَ الصَّوْمِ عَلَى جَمِي= 93;ِ الْأَقَالِ¡= 0;مِ بِرُؤْيَةِ الْهِلَالِ بِقُطْرٍ مِنْهَا بَعِيدٌ عَن= 18; الْقَوَاعِž= 3;ِ , وَالْأَدِل¡= 7;َةُ لَمْ تَقْتَضِ ذَ= 04;ِك[= 21]َ

“It is a proven fac= t that the new Moon has different horizons. Therefore, each locality should go by their local sighting as they go by their local prayer times. Requiring the = entire world to begin fasting based upon sighting report from somewhere else in the world is far from the established rules (of Fiqh) and there is no evidence = for that (in the Shari’ah).”

Imam al-Nawawi, the known Shafa’ee authority, observes:

إذ¡= 4;ا رَأَوْا الْهِلَالَ فِي رَمَضَانَ ف= 16;ي بَلَدٍ وَلَمْ يَرَوْهُ فِ= 10; غَيْرِهِ , فَإِنْ تَقَارَبَ الْبَلَدَا = 6;ِ فَحُكْمُهُ = 5;َا بَلَدٌ وَاحِدٌ وَيَلْزَمُ أَهْلُ الْب= 14;لَدِ الْآخَرِ الصَّوْمُ بِلَا خِلَافٍ وَإ= 16;نْ تَبَاعَدَا فَوَجْهَان¡= 6; مَشْهُورَا = 6;ِ فِي الطَّرِيقَ= 8;َيْنِ ( أَصَحُّهُم¡= 4;ا ) لَا يَجِبُ الصَّوْمُ ع= 14;لَى أَهْلِ الْبَلَدِ الْآخَرِ , وَبِهَذَا ق= 14;طَعَ الْمُصَنِّ = 1;ُ وَالشَّيْخ¡= 5; أَبُو حَامِ= 83;ٍ وَالْبَنْد¡= 4;نِيجِيّ وَآخَرُونَ , وَصَحَّحَه¡= 5; الْعَبْدَر¡= 6;يُّ وَالرَّافِŸ= 3;ِيُّ وَالْأَكْث¡= 4;رُونَ . ( وَالثَّانِ¡= 0; ) يَجِبُ وَبِهِ قَال= 14; الصَّيْمَر¡= 6;يُّ وَصَحَّحَه¡= 5; الْقَاضِي أ= 14;بُو الطَّيِّبِ وَالدَّارِ = 5;ِيُّ وَأَبُو عَل= 16;يٍّ السِّنْجِي¡= 7;ُ وَغَيْرُهُ = 5;ْ[= 22]

“If the Moon was si= ghted in a locality and not seen in the others, then the sighting will be applicable= to the close by areas only. There is not difference of opinion regarding this issue. The difference is only regarding the far away areas. There are two k= nown opinions about this matter. The correct of the two opinions is that people = are not obligated to go with the sighting of another locality. This is what al-Mussanif, Sheikh Abu Hamid, al-Bandaniji and others have categorically established. Many others like al-Abdari and al-Rafa’ee have verified = the same. While others such as al-Sumairi, al-Qadi Abu al-Tayyib, al-Darimi and= Abu Ali al-Sanji have ruled that the sighting of one locality applies to all.”

Al-Nawawi also reports th= at:

وَ = 6;َقَلَ ابْنُ الْمُنْذِر¡= 6; عَنْ عِكْرِ= 05;َةَ وَالْقَاسِ = 5;ِ وَسَالِمٍ وَإِسْحَاق¡= 4; بْنِ رَاهْوَيْه¡= 6; أَنَّهُ لَا يَلْزَمُ غَ= 10;ْرَ أَهْلِ بَلَدِ الرُّؤْيَة¡= 6;[= 23]

“Ibn al-Munzir has = narrated that A’ikrimah, al-Qasim, Salim and Ishaqa bin Rahwayh all agreed that sighting in one locality does not apply to the other localities.”

Ibn Qudama also reports t= hat the above mentioned scholars believed in local sighting.

ور = 8;ي عن عكرمة أنه قال: لكل أهل بلد رؤيتهم و= 607;و مذهب القاسم = 608; سالم و إسحاق[= 24]

Among the Hanafi scholars authorities such as al-Zayla’ee and many others have argued for the l= ocal sighting.

وَ = 2;ِيلَ يَخْتَلِفُ بِاخْتِلَا = 1;ِ الْمَطَالِŸ= 3;ِ لِأَنَّ السَّبَبَ الشَّهْرُ وَانْعِقَاž= 3;ُهُ فِي حَقِّ قَوْمٍ لِرُؤْيَةٍ لَا يَسْتَل= 18;زِمُ انْعِقَادَ = 7;ُ فِي حَقِّ آخَرِينَ مَ= 93;َ اخْتِلَافِ الْمَطَالِŸ= 3;ِ وَصَارَ كَم= 14;ا لَوْ زَالَت= 18; أَوْ غَرَبَتْ الشَّمْسُ ع= 14;لَى قَوْمٍ دُون= 14; آخَرِينَ وَجَبَ عَلَ= 09; الْأَوَّلِ&= #1610;نَ الظُّهْرُ وَالْمَغْر¡= 6;بُ دُونَ أُولَئِكَ[= 25]

“Unlike the official position, some of the jurists have adopted the local sighting (instead of universal sighting) because the month (of Ramadan) is confirmed by sighting. The sighting in one locality cannot be applied upon the other areas with different horizons. It is just like the noon and Sunset timings. The Sunset timings in one locality would not require the Maghrib prayer at the other locality.”

Ibn A’abideen argue= s that the fact that horizons are different cannot be debated. He also talks about= the difference in the noon and Sunset timings at different localities. Every second, with the westward movement of the Sun, there is morning for a new locality and evening for some others.

اخ¡= 8;تِلَافِ الْمَطَالِŸ= 3;ِ لَا نِزَاعَ فِيهِ بِمَعْنَى أَنَّهُ قَد= 18; يَكُونُ بَيْنَ الْبَلْدَت¡= 4;يْنِ بُعْدٌ بِحَ= 10;ْثُ يَطْلُعُ الْهِلَالُ لَهُ لَيْلَةَ كَ= 84;َا فِي إحْدَى الْبَلْدَت¡= 4;يْنِ دُونَ الْأُ= 82;ْرَى وَكَذَا مَطَالِعُ الشَّمْسِ ; لِأَنَّ انْفِصَالَ الْهِلَالِ عَنْ شُعَاع= 16; الشَّمْسِ يَخْتَلِفُ بِاخْتِلَا = 1;ِ الْأَقْطَاž= 5;ِ حَتَّى إذَا زَالَتْ الشَّمْسُ فِي الْمَشْرِق¡= 6; لَا يَلْزَم= 15; أَنْ تَزُول= 15; فِي الْمَغْرِب¡= 6; , وَكَذَا طُلُوعُ الْفَجْرِ وَغُرُوبُ الشَّمْسِ بَلْ كُلَّمَا تَحَرَّكَت¡= 8; الشَّمْسُ دَرَجَةً فَتِلْكَ طُلُوعُ فَجْرٍ لِقَ= 08;ْمٍ وَطُلُوعُ ش= 14;مْسٍ لِآخَرِينَ وَغُرُوبٌ لِبَعْضٍ وَ= 06;ِصْفُ لَيْلٍ لِغَيْرِهِ = 5;ْ كَمَا فِي ال= 586;َّيْلَعِيّ&= #1616; [= 26]

Al-Zayla’ee prefers= the local sighting due to the same reasons.

“ = 8;َالْأَشْبَ= 607;ُ أَنْ يُعْتَبَرَ لِأَنَّ كُل= 17;َ قَوْمٍ مُخَاطَبُو = 6;َ بِمَا عِنْدَهُمْ وَانْفِصَا = 4;ُ الْهِلَالِ عَنْ شُعَاع= 16; الشَّمْسِ يَخْتَلِفُ بِاخْتِلَا = 1;ِ الْأَقْطَاž= 5;ِ كَمَا أَنَّ = 583;ُخُولَ الْوَقْتِ وَخُرُوجَه¡= 5; يَخْتَلِفُ بِاخْتِلَا = 1;ِ الْأَقْطَاž= 5;ِ[27]

He quotes the following incident to validate= his point of view:

وَرُوِيَ أَنَّ أَبَا مُوسَى الضَّرِيرَ = 75;لْفَقِيهَ صَاحِبَ الْمُخْتَص¡= 4;رِ قَدِمَ الْإ= 16;سْكَنْدَرِ&#= 1610;َّة فَسُئِلَ عَمَّنْ صَع= 16;دَ عَلَى مَنَارَةِ الْإِسْكَن¡= 8;دَرِيَّةِ فَيَرَى الشَّمْسَ بِزَمَانٍ طَوِيلٍ بَع= 18;دَمَا غَرَبَتْ عِنْدَهُمْ فِي الْبَلَ= 83;ِ أَيَحِلُّ لَهُ أَنْ يُفْطِرَ فَقَالَ لَا وَيَحِلُّ لِأَهْلِ الْبَلَدِ لِأَنَّ كُلًّا مُخَاطَبٌ بِمَا عِنْدَهُ وَالدَّلِي = 4;ُ عَلَى اعْتِبَارِ الْمَطَالِŸ= 3;ِ مَا رُوِيَ عَنْ كُرَيْبٌ” [28]

“It is narrated tha= t the jurist Al-Darir, the author of al-Mukhtasar, came to Alexandria. He was asked about a person= who ascended the minaret and kept on looking at the Sun long after the Sun had = set for the people on the ground. Was he allowed to break the fast? He answered, ”no” while the people on the ground could break the fast, becau= se everyone is required to follow his own situation. The report of Kurayb is a= lso the fundamental evidence of the local sighting.”

وَ = 5;ُخْتَارُ صَاحِبِ التَّحْرِيž= 5;ِ وَغَيْرِهِ مِنْ الْمَشَايِž= 2;ِ اعْتِبَارُ اخْتِلَافِ الْمَطَالِŸ= 3;ِ[= 29]

“The author of al-T= ahrir and many other elders give considerations to difference of horizons.”=

وَ= 5;عْتَمَدَهُ الزَّيْلَع¡= 6;يُّ وَصَاحِبُ الْفَيْضِ<= span dir=3DLTR>…; لِأَنَّ كُلَّ قَوْم= 13; مُخَاطَبُو = 6;َ بِمَا عِنْد= 14;هُمْ كَمَا فِي أَوْقَاتِ الصَّلَاةِ[= 30]

“Al-Zayla’ee = and the author of al-Fayd go by the local sighting because all the people are requi= red to follow their own localities as is the matter with the prayer timings.= 221;

قَ= 5;لَ الزَّيْلَع&#= 1616;يُّ : وَالْأَشْب¡= 4;هُ أَنْ يُعْتَ= 76;َرَ ; لِأَنَّ كُلَّ قَوْم= 13; مُخَاطَبُو = 6;َ بِمَا عِنْدَهُمْ وَانْفِصَا = 4;ُ الْهِلَالِ عَنْ شُعَاع= 16; الشَّمْسِ يَخْتَلِفُ بِاخْتِلَا = 1;ِ الْأَقْطَاž= 5;ِ كَمَا أَنَّ دُخُولَ الْوَقْتِ و= 14;خُرُوجَهُ يَخْتَلِفُ بِاخْتِلَا = 1;ِهَ[= 31]ا

Al-Zayla’ee also pr= eferred the local sighting due to the textual evidence presented by the report of Kurayb.

وَ = 4;َا شَكَّ أَنَّ هَذَا أَوْلَى لِأَنَّهُ نَصٌّ وَذَاكَ مُحْتَمَلُ = 75;لْمُرَادِ أَنَّ كُلَّ أَهْلِ مَطْلَعٍ مُ= 03;َلَّفُونَ بِالصَّوْم¡= 6; لِرُؤْيَتِ = 7;ِمْ[= 32]

The opinions of the class= ical jurists regarding the unity or diversity of horizons can be summarized in t= he following six points.[33]

1: The horizon is one. Th= e entire Muslim community is required to fast with the sighting of the Moon anywhere= in the world.

2: It is applicable only = to the province where the Moon was sighted.

3: It is applicable to th= e people of the same horizon.

4: Applicable to all the = areas where sighting was possible given no obscurities.

5: Applicable only to the= people who come under the definition of residents and not travelers. The distance = that allows shortening the prayer is the distance of the next horizon.

6: Applicable only to the= people of that town.

In summary we can say tha= t the opinion of difference of horizons is well substantiated by the religious as well as scientific evidence. Historically it was not possible that the enti= re Muslim community would know and fast with report of sighting anywhere in the Muslim world. It was not possible due to communication and traveling constraints. Islamic religion by essence was not going to require something beyond human capabilities of those times. The Muslim community has been following variety of horizons for practical reasons over the centuries. Mor= eover, we know by the available scientific data that the birth of the new Moon tak= es place at one time for the entire planet. But the planet earth has two hemispheres. There is day in the Eastern hemisphere while the Western hemisphere goes through the night time. It is also a fact that the age of t= he new Moon increases with the westward movement of the earth. Therefore, ther= e is no doubt that the entire world would not be able to start fasting on the sa= me day. It has to be at least two days in most cases. Resultantly, the horizons are different. It is a sound Fiqhi position which is supported by the scientific data. The problem of the new month can be resolved by taking the birth of the new Moon as a standard. For instance, the new Moon is born sup= pose in Mecca or Damascus before the evening of say Mond= ay. The new month will start for Mecca and all= the localities on the West of Mecca or Damascus on Monday evening. They should start the Taraweeh prayers on Monday night and observe fasting on Tuesday dawn time. The eastern hemisphere in m= ost cases will start the Taraweeh on Tuesday night and start the fasting= on Wednesday dawn time. The Qur’an connects the act of fasting with dawn= and requires it to be completed till the evening. Therefore all the localities = that will have the new Moon before their dawn time should start fasting while the rest of the areas will start the next morning. That is the logical outcome = of the juristic as well as scientific evidence available to us.