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3.Dalam bidang bahasa: Tahdzibul Asma’ wal Lughat. 4.Dalam bidang akhlak: At-Tibyan fi Adab Hamalatil Qur’an, Bustanul Arifin, Al-Adzkar. Kitab-kitab ini dikenal secara luas termasuk oleh orang awam dan memberikan manfaat yang besar sekali untuk umat. Known Words/Books of The Divine - (Al-Qur'aanقرآن, Tauraat or Tauraah توراة, Injeel إنجيل, Zabur زبور), Works based on Divine Books (Ahkam al-Qur'aan ('The Commands of the Qur'aan) by al-Jassas (d. Based on the legal rulings of the Hanafi school of Islamic law. This was published in three volumes and remains popular amongst the Hanafis of India, the Middle East.
ANSWER TO BROTHER ORION.‘Ismaili Lunar Calendar’: An ideal base to unite the ‘Ummah’By: Qazi Dr. Shaikh Abbas BorhanyPhD (USA), NDI, Shahadat al A’alamiyyah (Najaf, Iraq), M.A., LLM (Shariah)Member, Ulama Council of PakistanThe purpose of the following dialogue is to promote tolerance and intellectual understanding among the Muslim community of the global village.
The Modern World humiliates the Muslims with the fact that while astronauts have landed the Moon, and other scientists are busy in discoveries of the universe, majority of the Muslims are still following the directions of the clergy, regarding the sighting of the Moon, instead of following the scientific course, upon which religion of Islam is based.Part IPublished in ‘Daily News’, Karachi on & in ‘Yemen Times’ on 22 -09-2008Origin of the Lunar Calendar: Base of the ‘Ismaili Lunar Calendar’ is Qur’an: 'The Sun and the Moon follow exactly computed courses.' 1This Ayat lays the foundation on which it is permissible to calculate the emergence of new crescent from a Shariah standpoint, and refutes any claim raised by people of limited-understanding who believe that crescent sighting should be followed; because all such erroneous sightings would contradict the findings of this Ayat and at the same time contradict the ‘words of Qur’an’, explaining the orderly movement of the Moon and other celestial bodies.
The precise laws, made by Allah, governing the Universe, bear witness to Hikmat ilahiyyah and Adal and also of His favours to His creatures.It was Bani Fatimah who realized the need of the Lunar Calendar, and they introduced it to the world at large, as soon as they established their vast Empire, even spreading across Europe. This Lunar Calendar remained in practice officially for more than 225 years, in North Africa and across the Atlantic Ocean. The same calendar is in practice officially by the Ismaili Nizaries & Musta’alavis (Dawoodi, Sulaiymani, & Alavi). The notable powerful dynasty of the Sumrahs of Sindh (Pakistan) followed the Lunar Calendar from 365(A.H) to 974(A.H) for more than 609 years, and without any alteration.
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As elites of Sindh, the Sumrahs handled the affairs of Al Dawah al Hadiyah as Aa’mil of the Ismaili Fatemi Imams in Sindh, whose jurisdiction extended up to the ‘Attock Fort’. Their relationship continued to remain under the command of Al Dai al Mutlaq, one after the other, during the period of Satar. The Ismailis calculate their months according to this Lunar Calendar and least bother(scarcely depend) on the sighting of the Moon for starting a New Year or a New Month, as they have carried out an accurate scientific research on the movements of the Moon. They have a very rich and valuable literature on the subject of ‘Lunar Calendar’, the glorious origin of which goes to Amir al Mumineen, Ali ibn Abi Talib through the references of Abi Abdillah Imam Jafar Assadiq. An authentic scientific chart of ‘Qaran-e-Saghir’ and ‘Qaran-e-Kabir’ is attributed to Ali. 2Calculation of the Lunar Cycle:On an average, a lunar month (or lunation) comprises 29 days 12.73 hours, but it can sometimes be as short as 29 days 6½ hours, or as long as 29 days 20 hours.
Fluctuations in length are cyclic. There is a fast cycle averaging about 412 days (which is just under 14 lunar months); which is associated with changes in the eccentricity, or shape of the lunar orbit. This rapid cycle is modified by a slower one whose mean wavelength is 8.85 years (equal to one complete revolution of the axis of the Moon’s elliptical orbit).
In addition, there are other oscillations, some causing variations extending over many hundreds of years – when it may not even make sense to look for an average wavelength. Other factors too contribute to the Moon's complex behavior.For instance, a longer than normal lunation tends to occur between October and March because of the faster movement by the Earth in its orbit round the sun. In February and March, this delays the instant when the Moon appears to overtake the sun. Also, the sun lies closer to a newborn crescent than it would if the Earth's speed was uniform - thus postponing the onset of New Moon visibility.
In October and November, on the other hand, the sun's position on the ecliptic line is 'behind schedule' - so the Moon overtakes it earlier. Occasionally, four consecutive lunation will span more than 119 days. Under these circumstances, it is possible to have four successive 30-day months. When that happens, the Moon only just becomes visible at the beginning of the first month in the sequence, and just fails to do so on the 29th of the 4th month.
A predetermined calendar would certainly make it easier to plan events. Unfortunately, it is not always possible to predict that a newborn crescent will definitely be visible or invisible from a given location, because of the wide grey area separating the two categories. This uncertainty is caused by day to day fluctuations in atmospheric water vapor and dust content.A Few Logical Examples:The Ismailis follows a pre-calculated calendar based on a cycle of 30 Muslim years (eleven of which contain 355 days instead of the more common 354–thus totaling 10631 days). The accumulated error in that calendar is about one hour per century. This, together with the cyclic variations in the behavior of the lunar orbit, can bring the Ismaili dates two (or on rare occasions even three) days earlier than those governed strictly by Crescent visibility. In 1412 (A.H), for example, their Ramazan commenced on the morning of 4th March 1992, whereas throughout much of India and the Far East, Sawm did not start till 7th March. There are of course other ways in which a predetermined calendar might be constructed.
Mathematical criteria could be laid down – and adopted, regardless of whether or not the crescent happens to be observed. Such guidelines might be based, for example, on the age of the New Moon at dusk (suitably defined), or the lag between sunset and moonset, or the number of degrees separating the sun and moon as they descend.
It is then essential to specify either the exact time at which the criteria are to be applied–or the precise location; for example, Makkah would probably be universally acceptable. 3Qur’an says:“Allah enlightens the sun and effulgent moon and created stations for the moon’s movement so that you can keep the counting and records of years”. 4The Circulation of the Moon around the Earth is described in the Qur’an, and on the basis of it the Lunar Calendar was designed. The 19th Al Dai al Fatemi, Syedna Idris Imaduddin(d.872/1468, Shib’am, Yemen) discussed the issue and proved that the Moon circulates one time around earth in 29 ½ days and some minutes, and a single circulation is counted as one month.
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According to calculations, in the Lunar Calendar, a 30 days month is considered complete, and a 29 days month is called incomplete. The first month of Muharram is of 30 days and the second month is of 29 days, so according to this, the last month of Zilhajjah will be of 29 days. At the end of 12 months, some fraction is left between the movement of the Moon and 12 months, and as per calculation 11 leap-years are set in every 30 years in the lunar calendar. That means a leap-year will have 30 days instead of 29 days in the last month, which is Zilhajjah. 5Shia Ismaili Point of view:Shia Ismailies argue that Rasulullah (S) always observed Siy’am by particular calculations and commanded the Ummah to do accordingly.
A valuable reference of Maaz bin Kasir is available in “Majm’a al Bahraiyn” which has been transmitted by Huzaifah bin Mansur who asked Abi Abdullah Imam Jafar Assadiq that people say: Rasulullh(S) observed some months of Ramazan for 29 days and some for 30 days. Imam Jafar Assadiq spontaneously rejected this allegation and replied:“These people are telling lies; Rasulullah(S) has always observed 30 days Siy’aam in the month of Ramazan.
From the day Allah created the Sky and the Earth, Ramazan has never ended in 29 Naqis (incomplete) days”. 6As Muslims of the early era were not familiar with calculations at that time, the day on which everyone observed Sawm, and celebrated Eid, used to be announced. Once when Rasulullah(S) was leaving Madinah for expedition of ‘Ghazwah Hunain’, people behind him questioned, “We observed Sawm of Ramazan with you, and celebrated Eid with you, as you are leaving, how should we observe it?” Rasulullah(S) guided as follow:“Observe Sawm of Ramazan by watching Him and celebrate your Eid by watching Him too.” 7Children of the Ismaili Dawah argue that the meaning behind the word of Hadith “Ley Ruyate Hee” was Ali, as Rasulullah (S) had appointed him ‘Wali al Amar’ on his seat, in his place. Similarly, there is no doubt that Rasulullah(S) is the Sun of Nubuwah while Ali is the Moon of Imamah. (bismillah)(salam)may Allah(swt) save us from this qiyas bil rayeAlso, we must realize that even if we ignore all jurisprudential differences, we still would not be able to avoid the issue of multiple Eids. Indeed, we see that during the caliphate of Imam Ali (peace be upon him), a man once came and told him that he had sighted the crescent for the month of Shawwal, while no one else had. The Imam told him that since he has sighted the moon himself, it was Eid for him the next day, but for the rest of the community, since there were not two reliable testimonies (as required by Shariah), it would be the 30th of Ramadan.
So while it was haram for the man to fast the next day, it was in fact wajib upon everyone else! ( Wasail ash-Shia, volume 10, chapter on Fasting)for the rest read the link.(wasalam). The narrator said to the Holy Imam Ja’far Al Sadiq (as): ‘The people are saying that the Holy Prophet (saw) used to fast 29 days more often than he (s.a.w.) used to fast 30 days’, He (a.s.) said: ‘ They lie! The Holy Prophet (saw) did not fast except a complete month and it is the Command of Allah (swt) ‘And complete the number (2:185).
The month of Ramadhan is of thirty days, and Shawwal is of twenty nine days and Zulqadah is of thirty days. There is no deficiency ever Allah (swt) the Mighty said ‘And We appointed a time for Musa of thirty nights and completed them with ten and so the appointed time of his Lord was complete forty nights.
And Zulhijjah is of twenty nine days and the others will be either complete or incomplete and Shabaan will never be complete.Tahzib ul Ahkaam Volume 4 Chapter 41 Hadeeth 55From the OP's post:'The Ismailis calculate their months according to this Lunar Calendar and least bother (scarcely depend) on the sighting of the Moon for starting a New Year or a New Month, as they have carried out an accurate scientific research on the movements of the Moon. They have a very rich and valuable literature on the subject of ‘Lunar Calendar’, the glorious origin of which goes to Amir al Mumineen, Ali ibn Abi Talib through the references of Abi Abdillah Imam Jafar As Sadiq. An authentic scientific chart of ‘Qaran-e-Saghir’ and ‘Qaran-e-Kabir’ is attributed to Ali. 'Read properly before you make abusive comments lest your insult come back to haunt you.ALIEdited September 6, 2011 by Kismet110. (salam)I don’t have hadith references but maybe someone else can help locate them.The Holy Prophet used to fast solely on the moon sighting. He started fasting when he saw the hilal and he celebrated Eid when he saw the hilal.
There’s no basis to say that he completed 30 days all the time. There are hadith from the Holy Prophet and his family that they urge people to see the hilal on the night of 29 th of the Holy Month of Ramadhan and if you see the Hilal then the next day is the Eid and if you don’t then you need to complete the thirtieth day of the fast. ^^^So why didn't you in the first place post the above as a counterpoint rather than resorting to personal abuse? What you, I or anyone else post on here should be to learn, educate or ponder, it's not a hujjah on anyone, if what people read strikes a cord then they reflect on it.I've not abused or ridiculed any scholar nor have I tried to 'corrupt' anyone or am I 'corrupted'. That's your opinion and you're entitled to it but if apposite views aren't allowed then shut down this website or vet every posting to ensure it complies with Usooli thinking.Thanks for the above, I will read and digest.ALI.
So why didn't you in the first place post the above as a counterpoint rather than resorting to personal abuse?Bro, i don't need to. Seriously man, think about it, there's been thousands of scholars that have up until now studied religion and been through the ahadith a trillion times over. You think that if it was so obvious that shahr ramadhan was exactly 30 days, no one would have picked up on it by now? What do you think Sayyid Al-Khoe'i did in a hawza for 50+ years, read JRR Tolkien? Yet we just shove him off as if he was nothing, and insult him or sayyid sistani by calling them 'so-called experts'.
This is specifically why the Imams (as) warned the laymen to refer to 'ulumaa'. The Maraaji' have summarized the fiqh related ahadith into easier to understand texsts (risaalas) because the laymen haven't become scholars and studied for decades to be able to deduce their own fatwas from the ahadith. Championship manager 4 best tactics game.
Let's at least show them some of the respect they deserve. Even Kulayni in his footnote on pg 195, ch 4 says '(2) ذلك لان الشهر قد يكون تسعة وعشرين فاذا صام خمسة عشر فقد جاوزالنصف.' (Can be 29)Sheikh Sadouq uses the same footnote in Man Laa Yahdarahul Faqih on pg 152, ch 2Err, bro, those footnotes aren't by Shaykh Kulayni and Shaykh Saduq. And in fact both of them (most clearly Saduq) appear to have believed that the month of Ramadan is always 30 days, never 29. Err, bro, those footnotes aren't by Shaykh Kulayni and Shaykh Saduq. And in fact both of them (most clearly Saduq) appear to have believed that the month of Ramadan is always 30 days, never 29.
How to reconciliate such ahadith (the month of Ramadan is always 30 days) with the ahadith commanding us to look at hilal for the start & end of the month of Ramadan?I am also interested to know the answer to this question. Moon sightings (is one of the Sunnah of the Holy Prophet). But moon sightings don’t guarantee perfect 30 days in the Holy Month of Ramadhan. The hilal can only been sighted when it becomes visible to us but we fast based on the solar cycle (Sunrise – Sunset).There is also a start period when you should look for the new moon/hilal.
Remember that the Saudis celebrated the Eid on the 29th of the month of Ramadhan because they started hunting for the moon.way earlier that what is prescribe by the Islamic Sharia. How to reconciliate such ahadith (the month of Ramadan is always 30 days) with the ahadith commanding us to look at hilal for the start & end of the month of Ramadan?According to Saduq, since the 29/30 days ones agree with the `Aamma while the always 30 ones do not, the former would be issued under taqiyya while the latter represent the authentic position. He also says the 30 days ones agree with the Quran.(note: I'm not stating my own position here necessarily, just trying to clarify what he thought). محمد بن يحيى، عن محمد بن الحسين، عن علي بن الحكم، عن العلاء، عن محمد بن مسلم (1) قال: لا تجوز شهادة النساء في الهلال6316 3Muhammad bin Yaqub from Muhammad bin Yahya from Muhammad bin Husayn from Ali bin Hakam from Al'a (bin Razin) from Muhammad bin Muslim (1) who said: It is not allowed the witness of a woman in the (matter of the sighting of the) new moon. ( Sahih)NOTE: There is a discontinuity as far as Ibn Muslim not mentioning explicit taking from an Imam, so it is Hadith Sahih Madhmuniy and not Hadith Sahih Musarih.
علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد بن عثمان، عن أبي عبدالله (ع) قال: قال أميرالمؤمنين صلوات الله عليه: لا تجوز شهادة النساء في الهلال و لا تجوز إلا شهادة رجلين عدلين6317 4Muhammad bin Yaqub from Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad bin Uthman from Abi Abdillah (ع) who said: the commander of the faithful (peace be upon him) had said: It is not allowed - the witnessing of the women in (the matter of the sighting of) the new moon, and it is not allowed in it -the witnessing - except it is two just men. عدة من أصحابنا، عن أحمد بن محمد بن عيسى، عن علي بن الحكم، عن سيف ابن عميرة، عن الفضل بن عثمان قال: قال أبو عبدالله (ع): ليس على أهل القبلة إلا الرؤية، ليس على المسلمين إلا الرؤية6318 5Muhammad bin Yaqub from A number of our companions from Ahmad bin Muhammad bin Isa from Ali bin Hakam from Sayf bin Umayra from Fadhl bin Uthman who said: Abu Abdillah (ع) said: there is nothing for the people of the Qibla except the sighting (of the moon), there is nothing for the Muslims except the sighting (of the moon). أحمد، عن علي بن الحكم، عن أبي أيوب الخزاز، عن محمد بن مسلم، عن أبي جعفر (ع) قال: إذا رأيتم الهلال فصوموا وإذا رأيتموه فأفطروا وليس بالرأي ولا بالتظني وليس الرؤية أن يقوم عشرة نفر فيقول واحد: هو ذا وينظر تسعة فلا يرونه، لكن إذا رآه واحد رآه ألف6319 6Muhammad bin Yaqub from a number of our companions from Ahmad (bin Muhammad bin Isa) from Ali bin Hakam from Abi Ayub al-Khazzaz from Muhammad bin Muslim from Abi Ja'far who said: if you sight the crescent then fast, and if you sight it (again) then break your fast (i.e. At end of Shahr Ramadhan), and it is not by opinion or conjecture, and it is not (true) sighting - that (out of) ten men standing (to see it) one of them says: there it is, and the remaining nine try to view it and fail to do so, rather (true sighting) is when one sees it, a thousand can do too. علي بن محمد، عن صالح بن أبي حماد، عن ابن سنان، عن حذيفة بن منصور عن أبي عبدالله (ع) قال: شهر رمضان ثلاثون يوما لا ينقص أبدا (3). وعنه عن الحسن بن الحسين، عن ابن سنان، عن حذيفة مثله6326 1Muhammad bin Yaqub from Ali bin Muhammad from Salih bin Abi Hammad from Ibn Sinan from Hudhayfa bin Mansur from Abi Abdillah (ع) who said: the month of Ramadhan is thirty days, it never decreases ever.and from him (Ali bin Muhammad) from Hasan bin Husayn from Ibn Sinan from Hudhayfa its like ( both Asanid Dhaif since Ibn Sinan is Muhammad).
Going by the man made current system of ilm rijaal any thing is possible. THE ahadees are to agree with quran or with other available ahadees on the same issue and if they don't we see the Sunni position. And that's what sudooq is talking about.You are approaching this matter with the assumption that the narrations which tell us how to deal with contradictory ahadith are indeed from the Ahlulbayt a. I am not personally denying their authenticity but all of us need to justify the approach that we take with regards to the ahadith. Let's say a new convert to shi'ism asked you how to to deal with contradictory ahadith and you presented him with the narrations which tell us how to deal with them. Then he asked you to demonstrate the authenticity of those narrations, what would you do?My point is we need a foundationalist approach, not a coherentist one.
Look up coherentism and foundationalism if you have to. Edited September 8, 2011 by Muhammed Ali. As far as the thirty day Ahadith in al-Kafi are concerned then they are very weak,All three of them in the chapter above, two have got Muhammad bin Sinan, one has got Sahl bin Ziyad and is also Mursal.Yes, Ilm Rijal is not the be all, and not all Sahih Isnad Hadith are Sahih in actuality, and not all Dhaif Isnad Hadith are Dhaif in actuality, but it produces some such results that prove its ability for crude sifting.Thanks Brother. The moon sightings cannot really guarantee 30 days in the month of Ramadhan.Also the Sunnis do not always fast for 30 days.
They also go for moon sightings hence they sometimes fast for 29 or 30 days. (bismillah)(salam)Also, we must realize that even if we ignore all jurisprudential differences, we still would not be able to avoid the issue of multiple Eids. Indeed, we see that during the caliphate of Imam Ali (peace be upon him), a man once came and told him that he had sighted the crescent for the month of Shawwal, while no one else had. The Imam told him that since he has sighted the moon himself, it was Eid for him the next day, but for the rest of the community, since there were not two reliable testimonies (as required by Shariah), it would be the 30th of Ramadan.
So while it was haram for the man to fast the next day, it was in fact wajib upon everyone else! ( Wasail ash-Shia, volume 10, chapter on Fasting)could not be 30/31 days, so must have been 29/30.what does it sayboth are valid, ie 29 and 30 dayswith the sanction of the imam(as)talk of difference in fatwas in fiqh.so in essence this is saying don't make mountains out of molehills.when you don't know.(wasalam). (bismillah)(salam)Also, we must realize that even if we ignore all jurisprudential differences, we still would not be able to avoid the issue of multiple Eids.
Indeed, we see that during the caliphate of Imam Ali (peace be upon him), a man once came and told him that he had sighted the crescent for the month of Shawwal, while no one else had. The Imam told him that since he has sighted the moon himself, it was Eid for him the next day, but for the rest of the community, since there were not two reliable testimonies (as required by Shariah), it would be the 30th of Ramadan. So while it was haram for the man to fast the next day, it was in fact wajib upon everyone else! ( Wasail ash-Shia, volume 10, chapter on Fasting)could not be 30/31 days, so must have been 29/30.what does it sayboth are valid, ie 29 and 30 dayswith the sanction of the imam(as)talk of difference in fatwas in fiqh.so in essence this is saying don't make mountains out of molehills.when you don't know.(wasalam)I see!
Is it an individual obligation then?
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