Determine the beginning and end of Ramadan. Is it possible to rely on astronomical calculations to determine the beginning and end of the month of Ramadan

“Indeed, the number of months with Allah is twelve months in the Scripture of Allah on the day He created the heavens and the earth... The insertion is only an increase in unbelief; those who do not believe are deceived in this; they allow it in one year and forbid it in another, in order to agree with the account that Allah has forbidden. And they permit what Allah has forbidden...

So the Koran (Sura 9, 36-37) solves the issue of the number of months in the calendar year: they supposedly should be twelve, but the insertion of an additional 13th month is “only an increase in disbelief.”

The insertion of the 13th month was banned in 631 by the founder of Islam, Muhammad (c. 570-632). A few years after the death of Muhammad, Caliph Omar ibn al-Khattab introduced the lunar calendar into public use. It was also decided to count the years from the “migration” (“hijra”) of the Prophet Muhammad from Mecca to Medina - from July 16, 622 AD. e.

The correctness of the lunar calendar, one of the followers of Muhammad, Imam Jafar al-Sadiq, "substantiated" as follows: "Allah created a year of three hundred and sixty days and excluded from it six days in which he created heaven and earth, so these days are not counted."

Of course, from our point of view, the lunar calendar can hardly be called practical. But, as Biruni put it, “everyone acts on his own model, and every tribe rejoices in what he has ...” And today the lunar calendar is used by many peoples from West Africa to the Far East.

Change of calendars

As Biruni tells, in particular, in the distant past, the Arabs were engaged in cattle breeding, counted the days by lunar calendar. Therefore, their pilgrimage to Mecca - the ancient shrine of the Arabs - took place in certain calendar months and at different times of the year. But it was much more profitable to make a pilgrimage at a time of the year when goods were ready for sale - skins, fruits, etc., that is, if "the pilgrimage was established in one position, at the most pleasant and abundant time." “And so, Biruni continues, they learned from the Jews who neighbored them to add months to the year, and this was about two hundred years before the Hijra, and began to do with the months something similar to what the Jews did, i.e. ... add to the months an excess of time between their month and the year according to the sun, when this excess will be a full month. The insertion of an additional month was called "nasi" (from "ayyam an-nasi" - "additional days").

But was it only for 200 years that the Arabs used the lunisolar calendar? After all, it turns out that they twice established the names of the months. Here are the old names that Biruni cites in his fundamental book “The Canon of Masud”: al-Mutamir, Najir, Khawvan, Suvan, Khantam, Zabba, al-Asamm, Adil, Nafiq, Wagil, Khuva and Burak. Here are the translations of the names of only the first two: "al-Mutamir" means "obeying the dictates of fate"; The name Najir comes from the word najr - "intense heat" and quite clearly indicates a certain time of the year.

And here are the names of the months of the modern Muslim calendar:

1. Muharram - "forbidden", "sacred". In this month, as well as in the 7th, 11th and 12th months of the year, according to religious tradition, wars and military campaigns were forbidden.

2. Safar - "yellow", this month, as if a pestilence often fell on the Arabs, from which the patient's face turned yellow.

3 and 4. Rabi al-awwal and Rabi as-sani - Rabi the first and Rabi the second. These months are reminiscent of spring flowers and plants, dew and rain. According to Biruni, "this refers to the time of the year, which we call" kharif "(autumn), and the ancient Arabs called it" rabi "(spring)".

5 and 6. Jumada al-ula and Jumada al-akhira - Jumada I and Jumada II, from "jamada" - "freeze". These months fell on the winter period, when frosts began and the water froze.

7. Rajab - "safe", from "irjabu" - "refrain from wars and raids."

8. Shaaban - from "tashaab" - "branch", "disperse", this month the pre-Islamic Arabs raided.

9. Ramadan - "hot month", from the word "rami-da" - "to be burning." According to Biruni, "in this month, even stones burn from intense heat."

10. Shawwal - from "shawl" - "raise", "transfer". This month, the Arabs were filming from the parking lot.

11. Zu-l-Kaada - from "kaada" - "sit", "stay at home".

12. Zu-l-Hijja - from "hajj" - "pilgrimage". Pre-Islamic Arabs made the pilgrimage to Mecca this month.

Already the names of some months themselves indicate that the pre-Islamic Arabs really used the lunisolar calendar. According to reports, the insertion of the 13th month was celebrated solemnly in Mecca during a great fair: it was necessary that everyone should know about this event. The 13th month received the name of the previous one and, according to Biruni, was inserted alternately (in accordance with the 19-year cycle) after all the months of the calendar. Apparently, the people had a memory of what the name of the month would be like if such insertions were not made at all. Biruni writes further as follows: “The Prophet, turning to people with a sermon ... said:“ The era and time have made a circle, and it became as it was when Allah created the heavens and the earth. He wanted to say that the months returned to their places ... After that, the addition of the year was banned and completely abandoned.

Two calendar cycles

In order to adapt to the changing phases of the moon, in the Muslim calendar, which consists of 12 months, it is assumed that all odd months have 30 days, all even months have 29 days each (table).

Table. Muslim calendar months

Thus, the year of the Muslim calendar contains 354 days. But, as already noted, such a calendar year is 0.36706 days shorter than the duration of 12 synodic months. Therefore, in order to keep the neomenia around the first of the month, in the last month of the year, Dhu-l-Hijja, an insertion of the 30th day is made from time to time.

In the "Turkish cycle" such an insert is made three times over the course of eight years. Indeed,

354.367 06 * 8 = 2834.936 5 ≈ 2835 days.

Eight simple lunar years make up 354 * 8 = 2832 days, and so that the deviations of dates from neomenia at the end of the year do not exceed 0.5 days, the 2nd, 5th and 7th years of the 8-year cycle are continued.

It is easy to see that 2835 days are exactly 405 weeks. In other words, after eight years, the phases of the moon fall on the same days of the week. This made it possible to compile an "eternal" lunar calendar - to compare the dates (moon phases) with the days of the week for a whole 8-year period. In Turkish, these tables are called "Ruz-name", i.e. "Book of Days". But there is nothing “eternal” in nature. The error of the 8-year cycle is 0.0635 days. Therefore, for 1: 0.0635 = 15.6 cycles = 125 years, the phases of the moon in relation to the dates of the calendar are shifted one day back. Therefore, every 125 years, say, the 7th year of an 8-year cycle must be left simple, and the names of the days of the week in the "Book of Days" should be moved one position back.

The second cycle is Arabic, or 30 years. For him, 354.367 06*30 = 10,631.012≈10,631 days.

But 10 631 = 19 * 354 + 11 * 355. Thus, this cycle consists of 19 simple and 11 extended (leap) years. Leap years are the 2nd, 5th, 7th, 10th, 13th, 16th, 18th, 21st, 24th, 26th and 29th years of the cycle, if the original July 16 is adopted as Hijri day. In some Muslim countries, July 15 is taken as the first day. Then the leap year is considered not the 16th, but the 15th year of the cycle. The accuracy of the 30-year cycle is very high: an error of a whole day accumulates in it for 3000 years.

Describing the days of the week according to the numbers of the months of the Muslim calendar, it is easy to notice a certain cyclicality. This allows you to make a table. annual and monthly coefficients to determine the day of the week for any calendar date. The table is compiled on the basis of general ideas about the competitors and regulars mentioned earlier and on the model of the Biruni table. In this latter, however, there are many inaccuracies, apparently due to scribal errors.

In the calculations below, the count of days in the week will be used, starting on Sunday, which corresponds to the number 1. Monday corresponds to the number 2, Tuesday - 3, Wednesday - 4, Thursday - 5, Friday - 6 and Saturday - 7.

The coefficients for complete 30-year cycles (Biruni calls them signs of Muharram) - cycle coefficients - are calculated based on the following considerations. A time span of 30 years contains 10,631 days, or 1,518 weeks and 5 days. Therefore, if in the 1st year of the Hijri era - the 1st year of the 1st 30-year cycle, 1 Muharram fell on Friday, then in the 1st year of the 2nd 30-year cycle it will fall five days later (or two days earlier), i.e. on Wednesday. Further, the 3rd 30-year cycle will begin on Monday, the 4th on Saturday, the 5th on Thursday, the 6th on Tuesday and the 7th on Sunday. Since for seven 30-year cycles these additional five days will already be 7X5 = 35 - seven weeks, then the 8th cycle, i.e. 211 years (as well as 421, 631, etc.) will begin again on Friday .

Having accepted the coefficient 0 for the complete “zero” cycle, we then find the coefficients of the cycles by successively adding 5 to the number of the previous coefficient and excluding 7 - the number of days in the week. So we find, respectively: 0 + 5 = 5, 5 + + 5 - 7 = 3, 3 + 5 - 7=1, 1 + 5 = 6, 6 + 5 - 7 = 4 + 5 - 7 = 2. Adding to this the last 5, we return to the initial value of the coefficient of cycles - 7(0). These coefficients are located at the top of the table.

Table. Table of coefficients for calculating the days of the week falling on the first days of the months of the Muslim calendar

	Full 30 year olds							Cycle ratios	Incomplete years of the cycle	Muharram sign
		420
30	240	450	660	870		1080	1290
60	270	480	690	900		1110	1320
90	300	510	720	930		1140	1350
120	330	540	750	960		1170	1380
150	360	570	780	990		1200	1410
180	390	600	810	1020		1230	1440
					Monthly odds
Muharram, Shawwal
Safar, Rajab
Rabbi I, Dhu-l-Hijja
Rabbi II, Ramadan
Jumada I
Jumada II, Dhu-l-Qaada
Shaaban

The number of the day of the week falling on 1 Muharram is obtained by adding the coefficient of the cycle with the sign of Muharram (here we leave the name used by Biruni), corresponding to the current year of the incomplete 30-year cycle. In the 1st year of the Hijri era, the 1st of Muharram fell on a Friday. Therefore, the sign of Muharram of this year will be the corresponding number 6. This first year contained 354 days, i.e. 50 weeks and 4 days. Therefore, 1 Muharram of the 2nd year of the cycle will fall on 6 + 4-7 = 3 - on Wednesday. The number 3 will be the sign of Muharram this year. But the 2nd year of the 30-year cycle is extended (leap year), it has 355 days, i.e. 50 weeks and 5 days. Therefore, the sign of Muharram of the 3rd year is 3 + 5 - 7=1, and its 1st Muharram falls on Sunday. So it is not difficult to determine these signs for all 30 years of the cycle. In table. they are shown on the right.

For the 31st year, the day of week 1 of Muharram is defined as 4 + 7 (the excess of days in the last 30th year plus the sign of Muharram of the 30th year), which is equal to 4. But since 31 \u003d 30 + 1, we find it and how 5 + 6 - 7 = 4: the cycle factor corresponding to the full 30th anniversary plus the Muharram sign of the 1st year of the new cycle. As you can see, the successive change of days on the verge of 30-year cycles is displayed correctly here.

To calculate the day of the week that falls on the 1st day of any other month, monthly coefficients are used. Their calculation is also obvious. Since there are 30 days in Muharram, i.e. 4 weeks and 2 days, therefore, the day of the week falling on 1 Safar corresponds to a number increased by 2 compared to the sign of Muharram of the current year. So, for the 1st year of the cycle, the sign of Muharram is 6. Therefore, 1 Safar falls on 6 + 2 - 7=1 - Sunday.

As an example of using the table, let's determine the day of the week that fell on 17 Jumada I 377 AH. First of all, 377 = 360 + + 17. Adding the cycle coefficient 4 and the sign of Muharram year 6, we find 4 + 6 - 7 = 3-1 Muharram 377 fell on a Tuesday. The month of Jumada I corresponds to a monthly coefficient of 6. Adding it to 3, we find 3 + 6 - 7 = 2: the 1st of the month of Jumada I (and therefore 8 and 15) fell on Monday, the 17th of its day - on Wednesday .

Obviously, in the 8-year cycle, the first eight signs of Muharram can be used in calendar calculations, since the distribution of leap years in it is the same. Note also that a time span of 120 years contains four 30-year cycles or 15 8-year cycles. But in four 30-year cycles, an additional day is inserted 4 * 11 = 44 times, while in 15 eight-year cycles 15 * 3 = 45. The high accuracy of the Arabic cycle (its correspondence to the change of the phases of the moon) has already been noted. In the 8-year cycle, for its best agreement not only with the phases of the moon, but also with the 30-year cycle, it seems most convenient to exclude one day approximately in the middle of the 120-year period of time, for example, the 7th year of the eighth eight-year period to do simple.

Correspondence of the dates of the Muslim and Gregorian calendars from 1985 to 2015. given in table.

Table. Correspondence of the dates of the Muslim and Gregorian calendars

The year number in the loop	Hijri years	Number of days in a year	Gregorian calendar date and day of the week, which fall on 1 Muharram (beginning of the year)
26	1406*	355	16.IX.1985. Monday
27	1407	354	6.IX.1986. Saturday
28	1408	354	26.VIII.1987. Wednesday
29	1409*	355	14.VIII. 1988. Sunday
30	1410	354	4.VIII.1989. Friday
1	1411	354	July 24, 1990. Tuesday
2	1412*	355	July 13, 1991. Saturday
3	1413	354	2.VII.1992. Thursday
4	1414	354	21.VI.1993. Monday
5	1415*	355	10.VI.1994. Friday
6	1416	354	May 31, 1995. Wednesday
7	1417*	355	May 19, 1996. Sunday
8	1418	354	May 9, 1997. Friday
9	1419	354	28.IV! 1998. Tuesday
10	1420*	355	17.IV. 1999. Saturday
11	1421	354	6.IV.2000. Thursday
12	1422	354	March 26, 2001. Monday
13	1423*	355	15.111.2002. Friday
14	1424	354	4.111.2003. Tuesday
15	1425	354	11/22/2004. Sunday
16	1426*	355	11/10/2005. Thursday
17	1427	354	31.1.2006. Tuesday
18	1428*	355	20.1.2007. Saturday
19	1429	354	10.1.2008. Thursday
20	1430	354	December 29, 2008. Monday
21	1431*	355	December 18, 2009. Friday
22	1432	354	December 8, 2010. Wednesday
23	1433	354	27.XI.2011. Sunday
24	1434*	355	15.XI.2012. Thursday
25	1435	354	5.XI.2013. Tuesday
26	1436*	355	25.X.2014. Saturday
27	1437	354	15.X.2015. Thursday
Note		Asterisk	leap years are indicated.

Recall that the beginning of the year of the Muslim calendar falls on neomenia - the first appearance of the crescent moon in the evening sky, and not on the true astronomical new moon (conjunction). So, in 1983, according to the astronomical calendar, the new moon took place on October 6 at 11:17 UT, and 1 Muharram fell on October 8. Similarly, in 1984, the new moon was on September 25 at 3:11 am, while the estimated beginning of the year was September 27.

Day after night...

Like all other nations, in which the onset of a new calendar month was associated with the appearance of a narrow crescent moon in the evening sky, the Arabs counted the beginning of the day from sunset. This means that the night in the day went ahead of the day. And only recently, in the countries of the Arab East, an official account of hours in a day was introduced, starting from midnight.

The numbers of the month in the Arabic calendar are counted as follows: until the 15th they say “when 10 (nights) of Muharram have passed”, i.e. 10 Muharram, “when 14 (nights) of Rajab have passed, i.e. 14 Rajab. After the 15th: “when 14 (nights) of Rajab remain”, i.e. 16 Rajab, “when 5 (nights) of Rajab remain”, i.e. 25 Rajab, etc.

And here are the Arabic names of the days of the week (as Biruni testifies, they were different in the past):

Sunday - Yaum al-ahad,

Monday-Yawm al-isnain,

Tuesday - Yaum as-salasa,

Wednesday - Yaum al-arbaa,

Thursday - Yaum al-khamis,

Friday - Yaum al-Juma,

Saturday - Yaum as-sabt.

In translation, the names of the days from Sunday to Thursday mean: 1st day, 2nd day, 3rd day, 4th day and 5th day.

Friday, Iawm al-Jumah ("the day of union"), is a weekly holiday - the holy day of Muslims. However, in Turkey, the day off was moved from Friday to Sunday back in 1935.

There are many important (from the point of view of the believer) dates in the Muslim calendar. So, the night of Shaaban 15 is called "the night of the judgment" or "the night of the decree." On this night, according to Muslim beliefs, the angel of death receives a list of people who are destined to die in next year. The night of Ramadan 27 is called the “night of predestination,” when, according to Muslim myth, the archangel Gabriel, on behalf of Allah, handed over the Koran to Muhammad. The main thing is the fast that Muslims must adhere to in the month of Ramadan. For 30 days, a Muslim cannot eat, drink, or smoke from sunrise to sunset.

But when, from what day should I start this post?

It would seem that after the calendar is brought into line with the movement of the moon and the days of the year are scheduled by months, this question is redundant. Alas, it is not. As Biruni noted, “there is almost no order in the magnitudes of the [lunar] months. The inhabitants of even the same locality differ in regard to them, since the power of vision [among the observers] is not the same. And we see that they, pointing in agreement to the same day [of the week], determine in different ways the place of this day in the month. However, Sharia law prescribes to use the observation [of the new moon], and not the calculation.

But the movement of the Moon is very complex, and the conditions of its visibility vary depending on the time of year and the geographical position of the observer, as already mentioned. Therefore, the number of days in the months of the lunar calendar is actually not constant in many Muslim countries, as a result of which the same date according to the Gregorian calendar may correspond to different dates according to the lunar calendars of different countries. For example, the month of Muharram 1383 AH has 30 days in the calendars of Saudi Arabia and Turkey, and 29 days in the calendars of Tunisia, Iran and Afghanistan. At the same time, in Tunisia, Turkey and Afghanistan, 1 Muharram fell on May 24, 1963, and in Saudi Arabia and Iran on May 25. For the same reasons, there are discrepancies in the dates of some Muslim holidays. So, 1 Ramadan 1383 AH fell on January 15 in Afghanistan, on the 16th in Saudi Arabia, and on January 17, 1964 in Iran.

...A year after year

Regarding the era of the Muslim calendar, we note that the “migration” (hijra - literally “migration”) of Muhammad from Mecca to Medina lasted two weeks: on Safar 24, Muhammad left Mecca and on Rabi I 9 he entered Medina; this corresponds to the period from September 8 to September 21, 622. The beginning of the year according to the lunar (then still lunisolar) calendar of 1 Muharram fell this year on Friday, July 16 (more precisely, on the night of July 15 to July 16), 622. From it and the years of the lunar Hijra are counted - according to the Muslim lunar calendar.

An approximate translation of dates from the Muslim calendar to the Gregorian is carried out according to the following formula:

where R is the year of the Gregorian calendar, M is the year of the Muslim lunar Hijra; square brackets mean that the integer part of the quotient is taken, and the remainder of the division is discarded.

For example, let's determine which year of our calendar corresponds to 1402 AH. Using the formula, we find

R=1402+622-=1982-

The minus sign means that after dividing 1402 by 33, some fraction remains, which must be subtracted from 1982. Therefore, 1402 AH corresponds to 1981-1982. Gregorian calendar.

To convert from the Gregorian calendar to the lunar Hijri, use the formula

M = R - 622 + [(R-622)/32]

Let's take the year 1990 as an example. Substituting the number R - 1990 into this formula, we find M = 1410+.

The plus sign indicates that some fractional number remains from dividing the difference 1990 - 622, which must be added to the resulting number 1410. Therefore, 1990 of the Gregorian calendar corresponds to 1410-1411 of the lunar Hijri. From Table. we find that 1411 AH will indeed begin on July 24, 1990.

Obviously, historians are constantly faced with the need for an accurate transition from the dates of the Muslim calendar to the Julian (Gregorian) and vice versa. After all, very often references to the same events in world history are dated by different methods. For example, such events of 987-989 as the campaign of Prince Vladimir of Kyiv against Korsun and the baptism of Russia: chroniclers and biographers of the prince cover them very one-sidedly and tendentiously. And only from foreign, in particular Arabic, sources do we learn what preceded the campaign against Korsun... So, the Arab historian Yahya reports that in Byzantium then "the commander Varda Foka openly rebelled and proclaimed himself king on Wednesday... 14 Ailul (September) 1298 (987), i.e. 17 Dzhumada I 377. And his business became dangerous and Tsar Vasily was concerned about him, and his need prompted him to send the Russians to the Tsar - and they are his enemies, to ask them for help to him ... And they concluded an agreement on property among themselves and the tsar of the Russians married the sister of Tsar Vasily, after he set a condition for him to be baptized and all the people of his country ... ".

In this example, the Seleucid year has already been completed with the year number CE. But it might not exist at all. How can you find out what date of the Julian calendar this “17 Jumada I 377 AH” fell on?

Alas, for the transition from the Muslim calendar to the Julian (and vice versa) there is no other way than ... counting the total number of days that have elapsed from the beginning of the Hijri era to a specific date of this era and breaking down the resulting amount into years and months of the Julian calendar. This is done according to the following scheme:

1) The number of complete 30-year cycles n and full years of the current cycle m is set:

n = [(M-1)/30], m = |(M-1)/30|,

where M is the number of the lunar Hijri year. As before, the symbol means that only the integer part of the quotient is taken, and | | - that only the remainder of the division is taken.

2) It is established how many days D have passed in all full 30-year cycles from the beginning of the Hijri era,

D = n*10631, since there are 10,631 days in a full 30th anniversary.

3) The number of days Δ in the past years of the current 30th anniversary is set,

Δ \u003d (p * 354) + q * 355),

where p and q are the number of prime and leap years that have passed, respectively. Obviously, p + q = m.

4) It is established how many days N have passed from the beginning of the Muslim year (1 Muharram) to the given date, including it:

N = (s*30)+(t*29) + u,

where s and t are, respectively, the number of full (30 days each) and empty (29 days each) elapsed months, u is the number of days in the current month, including the date being determined.

5) It is calculated how many days Z have passed from the beginning of n. e. to the date of interest to us (227,016 passed from the beginning of our era to the Hijra):

Z = 227016 + D + A + N.

6) The number of elapsed from the beginning of e. full four-year Julian cycles J (1461 days) and the number of days in an incomplete cycle B,

J = , B =

Obviously, the number of Julian years in these complete four-year cycles will be 4J.

7) The number of full years K in the current four years and the number of days in the current year d are determined:

K = , d = |B/365|

8) The number of the year n is set. e.

9) With the help of table B (or simple calculation) is the number of the month of the Julian calendar in the current year. This is what solves the problem.

As an example, let's see if the date indicated by Yahya corresponds to 17 Jumada I 377 AH 14 September 987. Since the number of the current year AH is M = 377, then:

1) the number of complete completed 30-year cycles is 12(n = 12), the number of complete years of the current cycle is m = 16.

2) The number of days in the complete elapsed 30-year cycles D = 12 * 10631 = 127572.

3) Of the past 16 full years, there were p = 10 simple and q = 6 leap years. Therefore, the total number of days in these years

A = (10 * 354) + (6 * 355) = 3540 + 2130 = 5670.

4) The month of Jumada I is the fifth in the calendar, here s = 2 and t = 2, so the number of days N that have elapsed since the beginning of the year is

N = (2 * 30) + (2 * 29) + 17 = 135.

5) The total number of days that have elapsed since the beginning of AD. BC, until 17 Jumada I 377 AH

Z = 227016 + 127572 + 5670 + 135 = 360393.

6) The number of expired from the beginning of n. e. four-year cycles J = 246 and corresponding years 4J = 984, the number of days in an incomplete cycle B = 987.

7) The number of full years in the current four years K = 2, the number of days in the current year d = 257.

Consequently, the date of the Muslim calendar is fully consistent with the Julian date indicated in the document.

In a number of Muslim countries, the solar hijra is also used. This is a calendar system in which the date of the vernal equinox is taken as the beginning of the year, but the years are counted from 622 AD. uh,

However, a lunar Hijri year has 354 or 355 days, while a solar year has 365 or 366 days. Therefore, for every 33 years, the number of years of the lunar Hijra in comparison with the solar Hijra increases by one.

With the name of Allah the Merciful, the Merciful

Praise be to Allah - the Lord of the worlds, peace and blessings of Allah be upon our Prophet Muhammad, members of his family and all his companions!

Ramadan is defined in two ways:

1. The discovery of the month of Ramadan in the sky.

If the crescent moon is seen on the night from the twenty-ninth to the thirtieth Sha'ban, then this means that the month of Ramadan has come, during which fasting must be observed, as Allah Almighty said: “Whoever of you finds this month, let him fast in it” (al-Baqarah 2:185).

2. Establishing the end of the previous month of Sha'ban.

If thirty days of Sha'ban have passed, then the thirty-first day will definitely fall on the first day of Ramadan. The Messenger of Allah (peace and blessings of Allah be upon him) said: Fast when you see the crescent, and break your fast when you see the crescent, and if you can’t see it (due to cloudiness), then complete the previous month (sha’ban) with thirty days. al-Bukhari 1909, Muslim 1081.

How many Muslim testimonies are needed to record the beginning and end of Ramadan?

To fix the vision of the crescent of Ramadan, the testimony of one pious Muslim is needed. Ibn ‘Umar said: " People tried to see the young month, and I told the prophet (peace and blessings of Allah be upon him) that I saw it. Then the Prophet (peace and blessings of Allaah be upon him) decided to fast and ordered the people to do the same.”. Abu Dawud 2342, ad-Darimi 1691, al-Hakim 1/423. The authenticity of the hadith was confirmed by the imams Ibn Khuzayma, Ibn Hibban, al-Hakim, Ibn Hazm, al-Dhahabi, al-Munziri, an-Nawawi, Ibn Hajar, al-Albani.
As for the end of the month of Ramadan and the vision of the crescent of Shawual, then for its fixation there must be two testimonies of righteous Muslims. It is reported that ‘Abdur-Rahman ibn Zayd ibn al-Khattab during a sermon on the day of doubt of the coming of Ramadan, he said: “Indeed, I sat among the companions of the Messenger of Allah (peace and blessings of Allah be upon him) and asked them (about the beginning of the fast), and they told me that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Fast when you see the new moon, and break your fast when you see her, and perform your religious rites, and if you cannot see the moon, then count thirty days (from the previous month). And fast and break your fast if two witnesses from among the righteous Muslims have testified.”". Ahmad 4/321, an-Nasai 1/300, ad-Darakutni 232. The hadith is reliable. See Iruaul-galil 909.
Thus, it becomes clear to us that people should begin and end the fast with the testimony of two Muslims who saw the moon, but the hadith of Ibn Umar about the beginning of the fast makes this an exception, while we have no evidence about the end of the fast that we can also limit ourselves to one witness . See Tuhfatul-Ahuazi 3/374.

Is it only the country that sees the moon that fasts, or all countries?

There is a great deal of disagreement among scholars on this issue. Some believe that all Muslims in all corners of the world should fast based on the vision of the new moon, while others believe that only the country in which they saw the new moon should fast. Still others believed that all countries should fast, with the same geographic location. At the same time, all scholars relied on the same hadiths, but disagreed in their understanding.
However, the best opinion in this matter is that if the moon appeared in a certain area, then fasting becomes obligatory for all areas that have a common night, since the appearance of the crescent varies geographically. For example, the appearance of a crescent moon in Asia looks different than in Europe, and in Africa differently than, say, in America. In each region or country, residents themselves determine the time of fasting. This is the opinion of Hanafis, Shafiites, Hanbalis and some Malikis. Sheikhul-Islam Ibn Taymiyyah also preferred this opinion. See al-Qawaninul-fiqhiya 103.

Fasting should begin and end with the Muslims of their country

Abu Hurairah reported that the Prophet (peace and blessings of Allaah be upon him) said: “Fasting is observed when everyone is fasting, and the fast is broken when everyone is breaking the fast, and the Sacrifice is performed when everyone is doing it”. at-Tirmidhi 697, Ibn Majah 1660. The authenticity of the hadith was confirmed by Imam Abu Isa at-Tirmidhi, Imam Ibn Muflikh, Sheikh Ahmad Shakir and Sheikh al-Albani.
This hadith contains a refutation to those who believe that if a person saw the new moon with his own eyes, but the imam did not accept his testimony, then he should fast himself. Imam Abu ‘Isa at-Tirmidhi said: " Some scholars said that the meaning of this hadeeth is that one should fast and break the fast with the jama'at (community) and most of the people". See al-Jami' 3/311.
Sheikhul-Islam Ibn Taymiyyah said: “A person should not start fasting or end the fast alone, even if he saw the moon. He must fast and finish the fast with the people, as indicated by the hadith of the prophet (peace and blessings of Allah be upon him) ”. See Majmu'ul-fataawa 25/114.
Ibn al-Qayi m said: “This hadith contains a refutation for people who say that one who knows the position of the moon through astronomical calculations is allowed to fast and break the fast, even if others do not know. It is also said that if an individual sees the moon, but the judge does not accept his testimony, he should not fast alone.”. See Tahzibu-Ssunan 3/214.
Imam as-San'ani said: " This hadeeth provides proof that being in agreement with people is accepted in establishing Eid (Eid), and that an individual who believes that the day of the holiday has come due to the discovery of the moon is obliged to be in agreement with people. The unity of the people regarding the holiday prayer, the completion of the fast and the sacrifice is obligatory for the individual". See Subulu-Ssalam 2/72.
This opinion is confirmed by the actions of the companions. Masruk said: " I came to 'Aisha on the day of 'Arafah and she said, "Give Masruk porridge and make it sweeter." Masruk said: “Nothing would have kept me from fasting this day if I had not feared that today is the day of the Sacrifice.” To this ‘Aisha said: “The Day of Sacrifice is when all people make a sacrifice, and the day of breaking the fast is when all people break their fast!” al-Bayhaqi. Isnad is good. See as-Silsilya as-Sahiha 1/442.
Based on these arguments, it becomes clear that the actions of those who, living in Islamic countries, do not fast with their own country, are wrong. Those. if, say, in Saudi Arabia, the beginning of Ramadan was fixed, and, say, in Egypt or another Islamic country, Muslims did not see the moon, then a resident of this country should not fast with Saudi Arabia, since such an act would be contrary to the command of the prophet (peace and blessings of Allah be upon him) who said: “Fasting is observed when everyone fasts, and breaks when everyone breaks the fast.»

Is it possible to rely on the astronomical calculation of the beginning and end of Ramadan

At the beginning it was already said that the onset and end of the month of Ramadan in Sharia is established in only two ways:
1. Visual fixation of the moon.

2. And in case of cloudiness, count 30 days of Shaban, after which fast the first day of Ramadan.

The Messenger of Allah (peace and blessings of Allah be upon him) clearly and unambiguously said: Fast when you see the crescent, and break your fast when you see the crescent, and if you don’t see it, then complete the previous month (sha’ban) with thirty days.” al-Bukhari 1909, Muslim 1081.
But many Muslims today do not pay attention to these words of the Messenger of Allah (peace and blessings of Allah be upon him), and inform people a year in advance of the beginning and end of fasting, based on some astronomical calculations, at a time when the prophet (peace and blessings of Allah be upon him) and blessings of Allah) commanded to fast and break the fast, seeing the new moon!
Neither the companions of the Prophet (peace and blessings of Allah be upon him), nor the righteous predecessors (Salaf) did anything like that. And such a method of calculating the beginning and end of Ramadan is an innovation that contradicts the unanimous opinion of the imams of the ummah, who said that the onset and end of the fast of Ramadan should be determined only by visual fixation. See Bidayatul-Mujtahid 1/423, Hashiyat Ibn ‘Abidin 2/393, Fathul-Bari 4/159.
Many scholars have conveyed the unanimous (ijma’) opinion of the ummah regarding the impermissibility of relying on astronomical calculations for the beginning and end of the fast of Ramadan.
Hafiz Ibn Hajar said: " Narrated by Ibn al-Mundhir about the unanimous opinion that it is impossible to rely on astronomical calculations in establishing a fast!” See Fathul Bari 4/147.
Sheikhul-Islam Ibn Taymiyyah said: " There is no doubt that the Sunnah and the unanimous opinion of the Companions indicate that one cannot rely on astronomical calculations! And the one who relies on this in affirming the beginning of the month is the one who has gone astray in Sharia, is an adherent of innovations in religion and is mistaken in his reason and his calculation!” See Majmu'ul-fataawa 25/207.
However, some scholars reported that this ijma’u was contradicted by the well-known Tabi’in Mutarrif ibn Abdullah al-Shahir, who allegedly allowed relying on astronomical calculations in establishing a fast.
However Hafiz Ibn Abdul-Barr said: " What is transmitted from Mutarrif ibn Abdullah is not authentic! But even if this would be reliable from him, then it cannot be followed, because of the fallacy of this opinion!” See at-Tamhid 14/352.
Shaykhul-Islam Ibn Taymiyyah also narrated the same: “ Even if it is authentic from him, it is a scientist's mistake". See Majmu'ul-fataawa 25/182.
Also Ibn Rushd in his book "Bidayatul-mujtahid" 2/557 mentioned that Imam al-Shafi'i also allowed a similar method of calculating Ramadan. However, this is also not reliable, since there is no indication of this in the writings of Imam al-Shafi’i, and well-known Shafi’i scholars conveyed from him an opinion corresponding to Ijma’u. Shaykhul-Islam Ibn Taymiyyah said: This is a lie erected on Imam ash-Shafi'i which has no basis, moreover, the opposite is transmitted from ash-Shafi'i!” See “Majmu’ul-fataawa” 25/183.
Hafiz Ibn Abdul-Barr, Qadas Abu Bakr ibn al-Arabi and Hafiz Ibn Hajar said the same. See at-Tamhid 14/354, Ahkamul-Quran 1/82, Fathul-Bari 4/146.
Thus, it becomes clear to us the truth of the unanimous opinion in this matter, and that which contradicts this has no basis.
But even if it were confirmed that one of the imams allowed the astronomical calculation of the beginning and end of Ramadan, this would not indicate the permissibility of such an act. Sheikhul-Islam Ibn Taymiyyah said: “The Sharia proof is the Qur'an, the Sunnah and the unanimous opinion (ijma')! And as for the customs of some cities, or even most, or the words of most scholars or just worshipers, etc. then none of this can be opposed to the words of the Messenger of Allah!” See al-Iqtida 1/270.
Imam Ibn Qudama said: " If someone begins to rely at the beginning of the fast on the words of the astronomers, and even if their words coincide with the correct one, then his fast is invalid, even if those astronomers are often right (in the calculation of Ramadan)! The fact is that such a method of calculating fasting is not a Sharia argument on which it is permissible to rely, and the presence of such a method is the same as that it does not exist. And the Prophet (peace and blessings of Allaah be upon him) said: “Fast when you see the crescent and break your fast when you see the crescent,” and in another hadith he said: “Do not fast until you see the moon and do not break your fast until you see the moon!»” See “al-Mughni” 3/9.
Imam al-Harashi said: " Fasting is not approved on the basis of the words of an astronomer. The Sharia approved fasting only on the basis of a vision of the moon, or the testimony of those who saw it, or at the end of the month of Shaban. And the Shariah did not say anything more than that. Therefore, if an astronomer says that the month has ended or begun, then his words and his calculations cannot be relied upon, regardless of whether the heart trusts him or not.!” See “Sharh mukhtasar Khalil” 2/237.
The Messenger of Allah (peace and blessings of Allah be upon him) pointed out a method for calculating the onset and end of fasting, and this is a visual fixation that can be used by everyone without exception. And he did not decree such an astronomical establishment for the establishment of fasting, since only a few have this knowledge.
It should also be noted that we are talking specifically about the astronomical calculation of the onset and end of the fast, and not the use of any instruments to detect the moon.

What to do if a Muslim lives in a country of infidels, in which the beginning and end of fasting is determined according to astronomical calculations

Above, we considered that a Muslim is obliged to begin and end the fast with all or the majority of the inhabitants of his country, as stated in the hadith: “ Fast when everyone is fasting, break your fast when everyone breaks your fast, and offer sacrifice when everyone is doing it.". at-Tirmidhi 697, Ibn Majah 1660. The authenticity of the hadith was confirmed by Imam Abu Isa at-Tirmidhi, Imam Ibn Muflikh, Sheikh Ahmad Shakir and Sheikh al-Albani.
And we also considered the issue that the onset and end of fasting is not allowed to be established on the basis of astronomical calculations, the basis for which are the clear commands of the prophet (peace and blessings of Allah be upon him): “ », « Don't fast until you see the moon and don't break your fast until you see the moon!»
However, the question arises: What if, for example, a Muslim does not live in an Islamic country and does not rely on visual fixation of the moon? Should we fast with the majority who fast in such countries on the basis of calendars drawn up in accordance with astronomical calculations, or rely on an Islamic country that fasts on the basis of visual fixation?
Asked question Online : « I live in Holland and people began to disagree on the first day of Ramadan. Among them were those who began to fast with Egypt and those who were waiting for the announcement of the al-Jazeera channel. What is right about this?" Answer :"First of all, the onset of fasting is not established except by visual fixation of the month, as the prophet (peace and blessings of Allah be upon him) said: “Fast when you see the crescent, and break your fast when you see the crescent» al-Bukhari 1909, Muslim 1081.
And there is no point in resorting to astronomical calculations.

Secondly, if among Muslims living in non-Islamic countries, if there is some Sharia organization to which they apply and which relies on the Sharia method in calculating the onset and completion of fasting, then the scientists of the Standing Committee gave a fatua that such an organization has the status of a Sharia government for them and they one should follow them in the matter of the beginning and end of Ramadan. However, if they do not have such an organization, then there is no sin on them if they follow a trusted country that establishes Ramadan on the basis of Sharia, and not astronomical calculations.
They also answered: If a Muslim lives in a country of infidels, or in a country that plays with the issue of the start and end of fasting in accordance with their passions, then there is no problem if he follows a country that is guided by the rules of Sharia!”
They are also asked : “We live in Germany, and the problem is that the imam of one mosque says: “We will soon start fasting together with Saudi Arabia”, and in another mosque they say: “We will fast together with an Islamic organization in Europe” What do you say about this?“
Answer: “If this Islamic organization of Europe relies on visual fixation of the onset of Ramadan, then it is more correct and preferable to follow it in the onset and end of the fast!” See for more details questions “Sual wa jawab” No. 1602, 1248, 1226, 12600, 50522.
asked regarding one who resides in Spain, but begins and ends the fast with Mecca and Medina. He answered: “As for your fasting and breaking the fast in Ramadan with us because you live in Spain, there is no problem in this. The Prophet (peace and blessings of Allaah be upon him) said: “Fast when you see the crescent moon, and break your fast when you see the crescent moon, and if you don’t see it, then complete the previous month (sha’ban) with thirty days.” This is a general appeal to the entire community, and two cities like Mecca and Medina are more deserving of following them than other countries, may Allah increase them diligence and a straight path. The reason for this is that you are in a country where they do not live according to Islam!” See “Fataawa Ibn Baz” 15/105.
Summing up, it should be noted that if Muslims live in a country in which, say, the Spiritual Administration relies on astronomical calculations and announces fasting a month in advance, then one should not follow them in this. Above were the words Imam Ibn Qudama: “If someone begins to rely at the beginning of the fast on the words of the astronomers, and even if their words coincide with the correct one, then his fast is not valid, even if those astronomers are often right (in the calculation of Ramadan)!”
The reason for this act on their part is often associated with an agreement on this issue with the government, since it is necessary to declare a day off, etc. this, of course, refers to playing with Shariah regulations. In such a situation, a Muslim should follow the Islamic country, which calculates the onset of fasting based on visual fixation.
But if the same spiritual administration relies on visual fixation in the beginning of the fast, and the majority of Muslims of this country follow it in this matter, then one should fast with them. Also, if they rely at the beginning of the fast on any Islamic country, say Egypt, then you should start fasting with them. rather than relying on, say, Saudi Arabia to follow the command of the prophet (peace and blessings of Allah be upon him): “Fast when everyone is fasting»
So you can combine existing opinions on this issue.
Here it is necessary to point out the opinion of Sheikh al-Albani, who believed that in Islamic countries fasting should be kept in accordance with its inhabitants, even if this country relies on astronomical calculations in establishing fasting. He believed that this is the unity of the Ummah, and cited as an example that there are cases when a father and son, sitting in the same house, fast in different ways, since the son fasts in Saudi Arabia, and the father in his own country. He also said that Muslims from all over the world should initially fast on the basis of one visual fixation, which is the unity and command of the prophet (peace and blessings of Allah be upon him), addressed to everyone: “ Fast when you see a crescent and break your fast when you see a crescent', however, this does not happen. And for this reason, one should choose the lesser of two evils, and this is to fast with one's country, even if it relies on astronomical calculation. The sheikh spoke about this more than once in Silsilatul-huda wa-nur No. 403, 698.
But I do not know whether it is possible to extend his opinion to the countries of the infidels, in which Muslims live.
I mentioned brothers this opinion respected sheikh in fairness, but I follow the opinion of Lajna in this matter, especially the statements of the imams that simply fasting based on astronomical calculation is invalid in itself, even if it was a correct calculation, is very frightening. And then, in the question: are all countries obliged to fast on the basis of the vision of the moon in one country, or is it only the country in which the moon was noticed that fasts, there is an acceptable disagreement and strong both on one side and on the other, which cannot be said about the issue of fasting in accordance with astronomical calculations.
Rules related to the onset and end of the fast, for a person who alone saw the moon.

One who saw the appearance of a new moon for Ramadan or for Shawwal alone, and then reported what he saw to the inhabitants of his area or the Sharia judge, but received a challenge from them, should he himself fast on such a day or should he adhere to what all people do?

Most scholars were inclined to believe that this person should fast on such a day, regardless of whether people followed his testimony or not. In the same way, the vast majority of scholars said that when Shawwal comes, the one whose testimony was rejected by the people should stop fasting.
Another, small part of the scientists considered that such a person needs to fast and stop fasting only together with the society of people.
Sheikh al-Islam Ibn Taymiyyah, having analyzed the arguments of the parties, leaned towards the second opinion, saying that the one whose testimony was rejected should begin and end the fast only together with all people.

And to prove himself, he gave the following arguments:

First of all, he referred to a hadith which says exactly as follows: “Your fast happens when everyone is fasting; breaking the fast when everyone stops; the day of sacrifice is when everyone sacrifices animals." This hadith is quoted by Imam at-Tirmidhi, who said after him: “Some of the scholars commented on it, saying that both the beginning of the fast and the end should be with the community of people and the majority of them.”.

Secondly, Ibn Taymiyyah referred to the fact that if a certain person alone witnessed the birth of the month of Zul-Hijja, then no one in Islam says that he should go to Mount Arafat a day earlier than other people.

In addition, Ibn Taymiyyah reinforced his opinion with an explanation of what in religion should actually be considered a crescent. He explained that Almighty Allah, having mentioned the new moons in the Qur'an, connected religious rituals with this term:
“They ask you about new moons. Say: "They determine the periods of time for the people and the Hajj"(Sura Bakara, 2: 189)
In the Arabic original language of the Qur'an, the new moon sounds like " hilal", which literally means " a sign that serves to alert, announce, inform ". Thus, in this word it was already initially laid down that if the moon appears in the sky, but people cannot distinguish it, then it will not be able to be called “new moon, hilal”.
The same will happen if we consider the Arabic word " shakhr" - month. Etymologically, it comes from the word shukhra", What means " fame, recognition ". So if people did not know about the appearance of a new month, it was not recognized by them, then it should be called " shakhr" he can not.
« And many people, continues Ibn Taymiyyah,- they are mistaken in this matter, because they believe that the month begins as soon as the new moon appears in the sky, even if people do not recognize it, it will not be known, announced, informed. But it's not. On the contrary, there must be general knowledge and notification of the appearance of a new month. That is why the Prophet (peace and blessings of Allaah be upon him) said: “Your fast is when everyone is fasting; stopping the fast when everyone stops…”, which literally means the following: your fast should be when all of you know that on such and such a day you should fast, on such and such - stop fasting, on such and such - celebrate the sacrifice . And if you don't
know this day, then the rites cannot be performed».

And in conclusion, praise be to Allah - the Lord of the worlds!

How is the beginning and end of Ramadan determined?
Sharia of Allah is established way how to start and end the fast of the month of Ramadan! And this is ONLY visual fixation, NO calendars, astronomical calculations, etc.!
Allah Almighty said: “They ask you about new moons. Say: "They determine the intervals for the people and the Hajj."(al-Baqara 2:189).
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Fast when you see the crescent, and break your fast when you see the crescent, and if you can’t see it (due to cloudiness), then complete the previous month with thirty days.” al-Bukhari 1909, Muslim 1081.
Ibn ‘Abbas also reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Don’t fast before Ramadan! However, fast when you see the moon and end the fast when you see it. If you cannot see it, then complete the thirty days.” at-Tirmidhi 688. Authentic hadith. See “Sahih Sunan at-Tirmidhi” 688.
Ibn ‘Umar also reported that the Prophet (peace and blessings of Allah be upon him) said: “Allah has made the new moons the definition of time for people, and therefore fast when you see the moon and break your fast when you see it. And if the moon is hidden for you, then count thirty days. Ahmad 4/23, al-Hakim 1/423. The hadith is authentic. See Sahih al-Jami' 3093.
And hadiths with this meaning reach the category of mutawatir - transmitted in many ways, as Imam at-Tahawi said in Sharh ma'ani al-asar.
These are the only methods on the basis of which both the beginning of the post and its completion are fixed!
Based on this, many imams conveyed a unanimous opinion (ijma’) that it is necessary to start and end the fast of Ramadan only on the basis of visual fixation and observation of the moon, and in no case on the basis of astronomical calculations and other things. Hafiz Ibn Hajar said: “Reported by Ibn al-Mundhir about the unanimous opinion that one cannot rely on astronomical calculations in establishing a fast!” See Fathul Bari 4/147.
“There is no doubt that the Sunnah and the unanimous opinion of the companions indicate that one cannot rely on astronomical calculations! And the one who relies on this in affirming the beginning of the month is the one who has gone astray in Sharia, is an adherent of innovations in religion and is mistaken in his reason and his calculation!” See Majmu'ul-fataawa 25/207.
Pay attention to the last offer?!

About how the hadith: "Fast on the day when everyone fasts and break your fast on the day when everyone breaks the fast" is interpreted erroneously
Now regarding the hadith, which some people argue in favor of the need to start and end fasting with their country, even if they do not rely on visual fixation, but this is a well-known hadith: “Fasting is observed when everyone fasts, and they break their fast when everyone breaks their fast, and the Sacrifice is performed when everyone performs it. at-Tirmidhi 697, Ibn Majah 1660. The authenticity of the hadith was confirmed by Imam Abu ‘Isa at-Tirmidhi, Imam Ibn Muflikh, Sheikh Ahmad Shakir and Sheikh al-Albani.
Such an understanding of this hadith is clearly erroneous and contradicts the way the scholars of our community understood and explained this hadith. The meaning of the hadith is precisely that a Muslim does not fast and does not stop fasting alone, if the Muslim community does otherwise! And the maximum this hadith was used by the imams was that if the countries began to disagree at the beginning and end of the fast, then every Muslim fasts with his country, PROVIDED that each of these countries relies on the Sharia establishment of the beginning and end of the fast!
Imam Abu ‘Isa at-Tirmidhi, after citing this hadith, said: “Some scholars said that the meaning of this hadeeth is that one should fast and break the fast together with the jama’at (community) and the majority of people.” See al-Jami' 3/311.
Shaykhul-Islam Ibn Taymiyyah said: “A person should not start fasting or end the fast alone, even if he saw the moon. He must fast and finish the fast with the people, as indicated by the hadeeth of the Prophet (peace and blessings of Allah be upon him).” See Majmu'ul-fataawa 25/114.
Imam Ibn al-Qayyim said: “This hadith contains a refutation for people who say that one who knows the position of the moon through astronomical calculations is allowed to fast and break the fast, even if others do not know. It is also said that if an individual sees the moon, but the judge does not accept his testimony, he should not fast alone.” See Tahzibu-s-Sunan 3/214.
Thus, in the above hadith, there is an indication that one should be in agreement with the Muslim community and not be separated from it either by fasting or holiday prayers. And based on this, some scholars believed that a Muslim should not fast with another country if his country did not see the moon and did not begin or complete the fast. However, as already mentioned, all this is only if this country relies on visual fixation regarding the beginning and end of Ramadan, and nothing else! Sheikhul-Islam Ibn Taymiyyah says about this: “People are fasting when all people are fasting, but it cannot be that they are fasting except on the day when they saw the moon!” See Majmu'ul-fataawa 25/106.

About the opinion of Sheikh al-Albani
Now, as for the opinion that Sheikh al-Albani has chosen, which some people are stubbornly spreading. It, in sha Allah, is weak, despite our strong love to this student. And this is for several reasons:
Firstly, it contradicts clear hadiths about how to start and end Ramadan, as well as contrary to the unanimous opinion that many imams conveyed regarding the prohibition of relying on astronomical calculations in the onset and end of the fast of Ramadan, while not making exceptions.
Secondly, we are not aware that anyone before Sheikh al-Albani would have said the same thing. On the contrary, the imams before him and in his time said the opposite.
Thirdly, Sheikh al-Albani himself has other words, where he says, discussing this very question of ours for a long time: “I say: From the Shari'ah rules, that disagreement should be prevented as far as possible. We said that the basis is that the Muslims all together begin to fast, as one of the Muslim countries envies the new moon. But this is not translated into practice, and if we remain in this position, the split will be even wider. And we are not in a position to impose our opinions on the government, even though they do not accept our opinions even on what all Muslims are unanimous. Therefore, in order to reduce disagreement, I say: We begin fasting together with our country, provided that in doing so we do not fall into a fundamental contradiction (Shariah), which the scientist did not speak about! For example, it is impossible for us to fast only 28 days, and it is impossible for us to fast for 31 days. But if there is no unity on this issue between countries, and a person fasts, based on the visual fixation of the new moon of his country, for no more than 30 days and no less than 29, then this is a lesser evil than what he will fast with another country, because it will add disagreement and widen the rift.” Sl. “Silsilatul-huda va-n-nur” 722.
As we can see, Sheikh al-Albani set two conditions for a Muslim to fast with his country, and these are: Do not fall into a fundamental contradiction of the Sharia position and that this opinion should have a scientist! But is it really a question of how astronomical calculation of the beginning and end of fasting is not a fundamental contradiction to the Sharia provision, since it contradicts hadiths, ijma’u and was even accused of innovation for this?! And was there a scientist BEFORE Sheikh al-Albani, who for such a situation would allow fasting not by visual fixation? Despite the fact that the sheikh several times made a reservation that your country relies on visual fixation!

And how sad it is that some brothers do not pay attention to these words of Sheikh al-Albani, which correspond to what the imams spoke about before him, but clung to his other words and spread them as if they were a revelation from heaven, and not his personal ijtihad. At the same time, forgetting that the words of a scientist in themselves are not an argument, especially when they contradict the command of the Messenger (peace and blessings of Allah be upon him), who ordered to start and end the fast ONLY on the basis of visual fixation! Sheikhul-Islam Ibn Taymiyyah said: “The Sharia proof is the Qur'an, the Sunnah and the unanimous opinion (ijma')! And as for the customs of some cities, or even most, or the words of most scholars or just worshipers, etc. then none of this can be opposed to the words of the Messenger of Allah (peace and blessings of Allah be upon him)!” See al-Iqtida 1/270.
How such people forget that in such an established issue, regarding which there is ijma’, rejected opinions, such as the opinion of Sheikh Ahmad Shakir on astronomical calculations, are not taken into account. Al-Jassas said in his tafsir: “Whoever says that the words of the astronomers should be taken into account has gone beyond the limits of Shariah decisions! And this is not the opinion in which it is permissible to manifest ijtihad, because the proof in this matter was established by the Koran, the Sunnah and the unanimous opinion of the faqih! See Ahkam al-Quran 1/280.
About the fact that in this matter they do as the ruler decreed
As for those who added to this issue the need to follow and obey the rulers, they say, as they established, it is necessary to do so, in our time this opinion in the Russian-speaking environment is stubbornly promoted by a well-known group of Gametians and Pressists. At the same time, they are trying to argue with one fatua of Sheikhul-Islam, who said about the reason why the ruler could not accept the evidence of the vision of the moon, one of which is that he followed astronomical calculations in this.
At the same time, it is completely strange how they do not see or do not want to see the words of the salafs and imams who speak clearly on this issue:

Ibn Nafi' narrated that Imam Malik, regarding a ruler who does not fast and does not break his fast on the basis of visual fixation, but does it on the basis of astronomical calculations, said: “He is not followed in this!” See “Tafsir al-Qurtubi” 2/293, “Hashia al-Rahuni” 2/342.
Please explain, what is the opinion of someone who was after the imam of the land of resettlement (Medina) more worthy of following him?! What are the criteria for choosing opinions?!
Imam Sanad al-Azdi said: “If the ruler relies on astronomical calculation and established on the basis of this the beginning of the month (Ramadan), then they do not follow him in this because of the unanimous opinion of the salaf, who spoke differently!” See at-Taj wal-iklil 3/183, Mawahib al-jalil 2/388.
Hafiz Ibn Rajab said: “Prayer has a fixed time in the Sharia, and its beginning and end are known in a clear way. And whoever of the rulers does not change anything regarding this, then do not follow him in this, since in this there will be consent to change the Sharia, and this is not allowed! And similarly, in our question, the case when truthful witnesses testify before the ruler that they saw the moon of the month of Zul-Hijja or Ramadan, and he says: “They are true for me, but I do not accept their testimony” and similar words , indicating that he deliberately leaves the duty without justification. In such a case, they do not pay attention to him and act in accordance with the truth, even if, for fear of his harm, this disagreement is not shown to him. See “Ahkam al-ihtilaf fi ruya hilal Zil-Hijja” 43.
Sheikh Salih al-Luhaydan concluded the same in his message “al-Ahkam muta’allikya bil-hilal” that they do not follow the ruler of Muslims in establishing or ending Ramadan if he does not rely on visual fixation!
When Sheikh ‘Ubayd al-Jabri was asked by the Libyans about fasting with the ruler, which relies on calculation rather than visual fixation, he said: “The inhabitants of the area, in which the ruler does not rely on visual fixation, but relies on astronomical calculations, then the basis is that they do not follow him, because this is a contradiction with the Sunnah of the prophet (peace and blessings of Allah be upon him)! They do not follow him in the question of the beginning of the fast, nor in its completion!”
http://www.albaidha.net/vb4/showthread.php?t=19711

And it is difficult to count examples of how the Salaf from the time of the Companions and after them did not indulge the rulers in contradiction to the truth and did not agree with them, but, on the contrary, refuted them and, in spite of everything, followed the Sunnah and the truth, despite the fact that these rulers were knowledgeable, but could be mistaken due to ignorance or mistake.
Imam al-Dhahabi said: “Muhammad ibn al-Khubuli is an imam, martyr, Sharia judge of the city of Barka. One day the ruler of Bark came to him and said: "Tomorrow is Eid." To which the imam replied: “If only we see the new moon, otherwise I will not break the fast of people and take their sin on my neck.” The ruler said: “With this order, we received a letter from al-Mansur (the Shiite ruler).” This was the opinion of the ‘Ubaidis (Shia sect), who spoke people on the basis of astronomical calculations, and did not take into account the vision of the new moon. The new moon was not seen, and the ruler began to prepare for ‘Id. The judge said, "I won't go out, and I won't offer the Eid prayer." Then the ruler ordered another person to conduct a festive prayer, and he turned to the people with a sermon. The ruler of Bark wrote to al-Mansur about what had happened, and he demanded that a judge be brought to him. This al-Mansur said to the judge: "Confess that you should not have done this, and then I will have mercy on you." However, the judge refused, and by order of al-Mansur, he was left in the sun until he died. He asked to quench his thirst, but he was never given water. Then the judge was crucified. May the curse of Allah be upon the wrongdoers!” See as-Siyar 15/375.
Yunus ibn ‘Ubayd said: “If the ruler goes against the Sunnah, and the subordinates say: “We were ordered to obey him,” then Allah will place doubt in their hearts and establish mutual reproaches between them!” Ibn Batta in "al-Ibana as-sughra" 155.
And as for the words of some faqihs, who really considered that in the event of a fast divergence from one country to another, the matter goes to the decision of the ruler, then it was about the case when they relied on Sharia arguments, and not on astronomical calculations, calendars etc. Sheikh Ibn Uthaymeen says, clarifying the question “Should all Muslim countries fast if the moon was noticed in one of them?”: “Some possessors of knowledge have inclined to the opinion that the question in this case returns to the ruler of the Muslims. If he considers it obligatory to start or end the fast, while relying on Sharia arguments, then you should do as he orders so that people do not fall into disagreements. See “Fataawa Ibn ‘Uthaymeen” 19/50.

The words of imams and scholars about who started the fast of Ramadan not on the basis of visual fixation
Imam Abu Hanifa said: “If the inhabitants of the city began to fast without visual fixation, and a person from among them did not do this until he saw the moon, and the inhabitants of the city fasted for thirty days, and this person is only twenty-nine, then he is not obliged to compensate anything. As for the inhabitants of the city, they fell into error due to the fact that they began to fast without seeing the moon, because the Prophet (peace and blessings of Allaah be upon him) said: “Fast when you see the crescent, and break your fast when you see the crescent, and if you do not If you see it (due to cloudiness), then complete the previous month with thirty days. These people went against the command of the Messenger of Allah (peace and blessings of Allah be upon him) and fell into error!” See al-Mabsut 4/61.
As we can see, Imam Abu Hanifa did not censure the one who did not fast along with the inhabitants of his city, since they did not rely on visual fixation! On the contrary, he said that what he had done was right and the people of the city had made a mistake!
Imam Ibn Qudama said: “If someone begins to rely on the fasting (Ramadan) on the words of the astronomers, and even if their words coincide with the correct one, then his fast is invalid, even if those astronomers are often right (in calculation)! The fact is that such a method of calculating fasting is not a Sharia argument on which it is permissible to rely, and the presence of such a method is tantamount to its absence. And the Prophet (peace and blessings of Allah be upon him) said: "Fast when you see a crescent moon and break your fast when you see a crescent moon" and in another hadith he said: "Don't fast until you see the moon and don't break your fast until you see the moon!"” See al-Mughni 3/9.
Qadi Abu-l-Walid al-Baji said: “If someone commits such a thing (i.e. starts fasting on the basis of astronomical calculations), then, in my opinion, the days that a person fasted on the basis of astronomical calculations do not count. He must return to the visual fixation of the new moon, and add to the number of days, and if it is necessary to make up for anything from the fast, then he makes up for it. See Sharh al-Muwatta' 2/152.
And these words of the Imams are much harsher than the words of Abu Hanifa!
Imam Ibn Muflih said: “Who began to fast, relying on the stars or astronomical calculations, then this is not sufficient, even if it coincided with the right day! And no judgment is made about the appearance of the moon, relying on these things, even if they often coincide with the correct one ”. See al-Furu' 4/384.
Mula ‘Ali al-Qari said: “Moreover, I will say that if an astrologer observes the fast of Ramadan before seeing the moon, relying on his knowledge in his fast, then he is a sinner in his fast, except if the appearance of the moon is established, given the existence of disagreement in this . And if he appoints the day of Conversation, based on his false statement, then this holiday will also be false. He will be obligated to make atonement, which is the correct view. And if he considers his completion of the fast as permitted, based on how he calculates it, and gives his conclusion the position of obligation, then he will become incorrect!” See “Mirqatul-mafatih” 6/270.
Shaykh Salih al-Fawzan, in his message titled "A Warning Against Impostors Who Every Year Doubt Muslims About the Vision of the Moon" said: “Even assuming that the Muslims made every effort to see the moon on the night of the thirtieth, but did not see it, after which they completed thirty days, and then it turned out that the moon was seen that night, then they make amends for that day in which they ate. And there is no sin on them for this, on the contrary, they have justification and even deserve a reward. And if they fast on the basis of the reports of the astronomers, then they will become sinners, even if they coincide with the right day, since they did not act in accordance with what they were commanded! Moreover, their fasting based on the words of the astronomer may lead them to fast until the true onset of Ramadan, and the Prophet (peace and blessings of Allaah be upon him) forbade fasting a day or two before Ramadan. See at-Tahdir min al-ad'iya.
As we can see, the words of the holders of knowledge regarding the fast of the one who began to fast in Ramadan, not on the basis of visual fixation, are very harsh. And among the imams and scholars, there were those who considered people who fast not on the basis of visual fixation to have fallen into error, there are those who considered them sinners and disobedient, and there are those who even considered the fast itself invalid!

About fasting with your country to avoid fitna or to unite Muslims
It is strange, but usually those who say the above and use such wording at the beginning and end of Ramadan, often themselves are the cause of fitnah and a split among Muslims)
If it were not for the limited time, I would give many examples of how the Companions followed the Sunnah in contradiction to everything, and not even in such matters as the pillar of Islam in the form of fasting Ramadan!
But as an example of how such a concept as “fitnah” is not a reason for leaving the Sharia calculation of the end or beginning of Radaman, I would like to cite the new words of Sheikh Suleiman ar-Ruhaili regarding the issue under discussion. This video at the beginning of Ramadan appeared among the brothers from Azerbaijan. I don't know who asked the Sheikh a question, but it looked like they wanted an answer from him that one should fast with one's country, even if it relies on astronomical calculations. Praise be to Allah, Sheikh Suleiman answered on all counts, and among his words: “And the words of the brothers that this (fasting with one’s country, even if it does not rely on visual fixation) is mandatory, or it is necessary to rely on this, since this is the unity of Muslims ... this is not correct! Because what is required is the unification of Muslims on what is legal, and not the unification of Muslims on what they consider right!”
When the questioner asked the sheikh that because of this question, fitnah occurs in the country if the day that she established, etc. is not followed, the sheikh replied: “Fitna is the abandonment of the truth! Fitnah is the abandonment of the truth! And the one who grasped the truth is the one who follows the truth, even if there are only one or two of them. However, we will say if harm is done to the country because of this, and the difference between this and fitnah, which is expressed in the words: "People will say this, people will say that." If the supporters of the truth paid attention to such things, then the whole truth would have to be abandoned! We would even have to leave the akida altogether! But if because of this there will be real evil and harm in the country, as brothers would be seized, imprisoned, harmed, then we will say to the brothers: “Act in accordance with the truth, but do it in secret.”
Listen to the entire recording:
https://www.youtube.com/watch?v=M7wLvbj … e=youtu.be

On the Fatwa Fatwa Standing Committee of the KSA / Lajnatu-d-daima /
Regarding the fatua of Lajna:

Question to the Standing Committee:

The beginning of the month of Ramadan and the holiday of Conversation (‘Eid al-Fitr) in India are determined by the calendar for the year, which is published by the Parliament of India. Thus, the determination of dates occurs at the beginning of each year. This also includes the establishment of the day of Sacrifice (‘Eid al-adha), which is determined by the same calendar for the year and does not rely on the day of standing on Arafat. Therefore, here we usually have a sacrifice after it is done by Muslims in other countries, especially after it is done in the Arab countries. Our question, in particular, concerns fasting in the month of Ramadan. We usually fast after a phone call to relatives living in Saudi Arabia, Kuwait, or in general living in the Gulf countries. Usually our fast is the day before the date when the Muslims of India begin to fast. Is our post considered right or wrong? Bearing in mind that most international students in India fast after hearing about eye fixation in the Gulf countries. I wish to receive an answer.

It is necessary for you (mandatory) to fast with the Muslims of your country, and there should be no disagreement between the inhabitants of one country in this matter. The Prophet (peace and blessings of Allaah be upon him) said: “Fasting (comes) when you all fast, conversation (comes) when you all break the fast, and sacrifice (comes) when you all sacrifice.”
In accordance with Sharia, the onset of the month is determined by visual fixation: either by seeing the month with your own eyes, or with the help of optical telescopes. At the same time, if the month is not seen, then it is necessary to count thirty days of the previous month, because the Prophet (peace and blessings of Allah be upon him) said: “Fast when you see it (the new month) and stop when you see it again, if he is hidden from you, then count thirty days.”
May Allah help you! Peace and blessings of Allah be upon Prophet Muhammad and his family!

Abu Dawud (2/743, hadith number: 2324); At-Tirmidhi (3/80, 165, hadith number: 697, 802); Ibn Maja (1/531, hadith number: 1660); Ad-Darakutni (2/164, 224, 225); Al-Baykhaky (4/252); Al-Baghawi in the book "Sharh as-Sunnah" (6/247, 248, hadith number: 1725, 1726).
"Sahih Al-Bukhari", (1909), "Sahih Muslim", (1081).
Collection of fatwas of the Standing Committee on scientific research and fatwam (second collection), 9/11-12. Members of the Committee: Bakr Abu Zayd, Salih Al-Fawzan, Abdullah ibn Ghudayyan, Abdul-'Aziz Al Ash-Sheikh, Abdul-'Aziz ibn Abdullah ibn Baz. First question from fatwa no. 20400.

This fatwa does not have the same answer as in the opinion of Sheikh al-Albani! It is impossible to take one thing in this way and pass it off as a basis, while leaving clear and precise words of the scientists of Lyagna themselves!
Firstly, they were asked by the Muslims of India about how they should be and about their disagreement regarding fasting, some fast this way, others fast differently. And the scholars of Lajna instructed them not to disagree and to fast with the Muslims of their country. But did they say to fast with the Muslims of India, who rely on the calendar?! On the contrary, telling them not to disagree, they immediately argued how to start and end the fast and that it is necessary to rely on the visual fixation of the moon in this.
Secondly, you should know that India is a country of infidels, a country of mushriks, in which there are more than a billion people, of which at the time of the death of Sheikh Ibn Baz there were only 130 million Muslims. And the call of Muslims to non-disagreement and fasting together does not mean that it is necessary or possible to rely on astronomical calculations in fasting. Here is another answer from Sheikh Ibn Baz to Muslims who lived in another infidel country:
Sheikh Ibn Baz was asked about who lives in Spain in the month of Ramadan and fasted relying on the inhabitants of the Two Holy Places (the inhabitants of Mecca and Medina), and he replied: “As for the fact that you mentioned your fasting with us and breaking the fast with us, while being in Spain, there is no problem in this, based on the words of the Prophet (peace and blessings of Allah be upon him): “Fast when you see the month and complete fasting when you see a month, but if it hides from you, then add the number to 30 days ”- and this applies to and embraces the entire Islamic community. And the country of the Two Holy Mosques is preferable to follow it in this, due to the fact that it is more zealous than others in the implementation of Shariah, and may Allah increase its adherence to the truth and grant guidance! And also because you are in a country that does not embody the provisions of Islam and whose inhabitants do not attach importance to the statutes of Islam”. See “Fataawa Ibn Baz” 15/105.
Those. they do not rely on visual fixation in the post!
Thirdly, the fact that “you should fast with your country and not fall into disagreement” does not mean that you follow a non-visual fixation, another answer of Sheikh Ibn Baz, who incidentally led the fatua that is given, clearly explains:
Question from Algeria:

“This year I held the post together with Saudi Arabia. However, my country began fasting with you only from the second day. It should be noted that I learned about the beginning of the fasting day of Ramadan through your radio station. Is my post correct? Or am I redeemed? It’s just that one of those who understand these issues told me that I should fast together with my country.”
Sheikh Ibn Baz: “There is no atonement for you. However, fast and break the fast with your country based on the words of the Messenger of Allah (peace and blessings of Allah be upon him): “Fasting is observed when everyone fasts, and breaks the fast when everyone breaks the fast, and the Sacrifice is performed when everyone makes it.” After all, disagreement can lead to great confusion. Disputes and splits in any country can lead to great evil. People living in a certain country should fast together and break their fast together. It is obligatory for the country to respect the Sharia boundaries. If, however, the coming of Ramadan becomes known in the country by the Sharia method, and not by astronomical calculations, whether through the court or through the governments in the neighborhood, then they should fast. If it becomes known in Saudi Arabia that Ramadan is coming through Sharia, then those Muslims who have reached it should fast on the basis that Saudi Arabia saw the moon, since this vision is a Sharia argument, unlike astronomical calculations. As for astronomical calculations, it is not allowed to take this into account in the opinion of all possessors of knowledge! However, what counts is seeing the moon or completing Ramadan with thirty days of fasting.”. See “Fataawa Nurun ‘ala ad-darb” 16/67.
As we can see, despite the instruction not to disagree and the danger of a split among Muslims, as well as the need to fast with your country, Sheikh Ibn Baz made a clear reservation: in case your country relies on the Sharia method of starting and ending Ramadan!
And fourthly, here is a clear answer on this topic by Lyagna itself:
The scholars of the KSA Standing Committee on Fatwas were asked: “I had an operation in the month of Ramadan, and now I want to make up the fast. But it should be taken into account that Muslims in my country were divided into two groups: Some fasted with Saudi Arabia and other Islamic countries, i.e. 29 days. And others fasted for 30 days, following Algiers in this. And it should be noted that Algeria establishes the beginning and end of the Arabic months on the basis of astronomical calculations. So how many days should I be reimbursed?”
They said: “The astronomical calculation is not taken into account in the basis, in order to establish the beginning and end of the fast of Ramadan on the basis of this! On the contrary, visual fixation is taken into account in this. If on the night of the thirtieth Sha'ban they did not see the moon of Ramadan, then they supplement the Sha'ban on the thirtieth day. Also, if you did not see the moon of Shawwal on the thirtieth Ramadan, supplement Ramadan on the thirtieth day. Based on this, you need to make up for the 29 days you missed due to the operation, following in this the countries that started and ended the fast based on visual fixation!”
Sheikh Ibn Baz;
Sheikh ‘Abdur-Razzak ‘Afifi;
Sheikh ‘Abdullah ibn Ghudayan;
Shaykh 'Abdullah ibn Qu'ud.
See Fataawa al-Lajna al-daimah No. 3127.

What to do with the holiday prayer if the Eid did not coincide with the true Eid?
Regarding this, the words of the sheikhs have been cited here more than once. A Muslim who knows the true position of the beginning and end of Ramadan does not pay attention to this Eid and continues to fast. He does not go to this Eid prayer, as it has not yet arrived. Well, if he lives in a country where his absence from the Eid prayer will harm him, then he visits it and performs it with the intention, nafil, say, the prayer of the Spirit. But such countries, praise be to Allah, do not seem to exist yet, since a person can miss, oversleep Eid-namaz and on the true day of Eid, and no one seems to drive and imprison him in any country for this. Well, after that, the very next day, on the day of the true Eid, the question arises: to gather to make the true ‘Eid or what to do ?, – this already concerns benefit and harm. If this happens in a country, city or village, where such a thing will cause real confusion, result in harm, etc., then let them not gather for this event and everyone does Eid himself, say at home with his family, as, for example, someone who missed Eid prayer:
http://islam-forum.ws/viewtopic.php?f=60&t=9366
In any case, not performing the Eid prayer at all, regarding the obligation of which there is a general disagreement among the imams, is much less dangerous than not observing a fast on at least one day of the month of Ramadan! After all, as it was said, fasting is a pillar of Islam!
Indeed, the Messenger of Allah (peace and blessings of Allah be upon him) said: “Once in a dream, two people came to me, and taking me by the shoulders, they led me to a hard-to-reach mountain and said: “Get up.” I replied: “Truly, I can’t.” They said, "We'll make it easy for you." And I began to climb until I reached the top of the mountain, and suddenly I heard strong screams. "What are those screams?" I asked. “These are the cries of the inhabitants of the Fire,” they answered. Then they led me on, and I saw people hanging by their veins, their cheeks were torn and bleeding. I asked them, "Who are these people?" They answered: “These are those who broke their fast before their time.” al-Nasai in Sunanul-kubra 3273. Imams al-Hakim, al-Dhahabi, al-Haysami, al-Albani and Muqbil confirmed the authenticity of the hadith.
And if those who neglected the fast and broke their fast ahead of time are subjected to such severe punishment, it is hard to imagine what will happen to those who did not observe the fast without a good reason!

What to do with zakat al-Fitr if al-‘Eid was declared, but the moon was not seen?
Nothing. Do not take into account this non-existent Id!
Pay zakat al-Fitr as it should be before the time of the true Eid prayer. It is best to pay Fitr on the day of true Eid, and if there is a fear of not having time to pay on this day at the time when the Eid prayer should usually be held, then you should pay Fitr the night before, as Sheikh Ibn Uthaymeen and others said.

Note!
Supporters of the opinion that one cannot fast with one's country if it does not rely on visual fixation should be wise and take into account the benefits and harms. How not to make this question every year the cause of quarrels and bickering. It is not wise to say openly to those who, out of ignorance or because of blind following / taqlid / followed the DUM or their country: “You have done haram, you need to make amends for this day!” etc. Just as you should not stand out in the event of a mismatch between the Ids by the fact that you observe the fast or, on the contrary, do not observe it, in case the fast would end before the declared Id.
Of course, calling and conveying the truth, a more correct opinion is an important and laudable thing, but following the precept of the Koran: “Invite to the way of the Lord with wisdom and good admonition, and argue with them in the best way”(an-Nahl 16:125).

And Allah knows best about everything!

And in conclusion, I give praise to Allah - the Lord of the worlds!
I ask Allah to show us the clear truth and make it easier to follow it and show us the clear delusion and help us to beware of it!

Every year, as the month of Ramadan approaches, the proponents of visual observation and astronomical calculations raise a debate about what date Ramadan begins. What arguments do the parties give to argue their case?

The Quran says:

“In the month of Ramadan, the Qur'an was sent down - the right guidance for the people, clear evidence of the right guidance and discernment. Those of you whom this month finds must fast. And if someone is sick or on a journey, then let him fast the same number of days at another time. Allah desires ease for you and He does not desire hardship for you. He wants you to complete a certain number of days and praise Allah for having guided you to a straight path. Perhaps you will be grateful” (Quran, 2:185).

Historical facts testify that in the distant past, Muslims often began and ended fasting in different days. The dates of the celebration of two great holidays were also moved: Eid al-Fitr (Uraza Bayram) and Eid al-Adha (Kurban Bayram).

In the modern world, in the presence of all kinds of means of communication, mankind has been able to come to a common opinion about what date Ramadan begins, but this does not happen. Neither satellite television, nor the Internet, nor telephone communications will be able to unite states separated by political borders and the borders of religious movements and madhhabs.

When does Ramadan start? New moon - the beginning of a new month

According to the Muslim calendar, a new month begins with a new moon. Many Sharia norms are associated with the beginning of a new month. In his work "The Purposes of Shariah" Sheikh Yusuf al Qardawi suggests relying on visual observation of the moon as a way of ascertaining the beginning of the month. He also quotes an authentic hadith:

“... Do not start fasting until you see it (the young month), but if it is cloudy, then bring the count (add the number of days of Shaaban) to thirty” (Al-Bukhari, Muslim). In another version of the hadith it is said: "... And if the sky is hidden from you behind the clouds, then complete the thirty days (sha'ban)" (Al-Bukhari, Muslim).

On the Arabic the young moon is hilal. Interpretation of the word - " the moon reflects light, it is not dark, it "shines"". The glow makes it visible to humans. The new Muslim month cannot be started without seeing the new moon. Therefore, the beginning of the month of Ramadan should be based on direct observation of the sky and on the expectation of the appearance of the new moon.

New moon scientists

The new moon is the first appearance of the moon in the sky in the form of a narrow crescent after the astronomical new moon. And since the geographical latitude of the place of observation of the moon and the location of the moon in orbit change, the time interval between the astronomical new moon and neomenia, the first appearance of the narrow crescent of the moon, also changes.

To explain this phenomenon, let us add that at the new moon we see the part of the moon illuminated by the sun, that part which gradually increases until the full moon, and then decreases again.

With regard to the phenomenon of the new moon, Muslims need to understand whether astronomical calculations can be used to determine the beginning of the lunar month, since the task - when Ramadan begins - determines the dates of Eid al-Fitr and holidays.

Classical schools of fiqh on the method of determining the beginning of Ramadan

The official theological position of the Hanafi, Maliki, Shafi and Hanbali madhhabs is that astronomical calculations are an unreliable way to determine the beginning of the month. The start time of Ramadan must be confirmed in two ways: real observation and vision or counting up to 30 days.

The words " fa mann shahida minkumuash-shahra” (“that of you whom this month will find” or “which of you is at home this month”) is interpreted by most scholars as a requirement to literally see the new month.

This interpretation is confirmed by the instructions of the Prophet (peace and blessings be upon him):

“Start fasting when you see the new moon, and break your fast when you see it again. If it is hidden from you behind the clouds, then count thirty days of the month of Shaban ”(Bukhari).

Prophet Muhammad (peace and blessings be upon him) also said:

“Fast when she (the moon) appears, and stop fasting when she (the moon) appears. If the sky is covered, then add the number of days ”(the months of Sha’ban up to 30 days) (Muslim).

The Messenger of Allah (peace and blessings be upon him) mentioned the holy month of Ramadan and said:

“Do not fast until you see her (the moon) and do not stop fasting until you see her (the moon). And if the sky is covered with clouds or clouds, then complete 30 days (of the month of Sha'ban) ”(Bukhari, Ahmad).

Renowned Shafi'i jurist Shihab Ad-Din ibn Ahmad Ar-Ramli believed that the Prophet (peace and blessings be upon him) did not rely on calculations and completely rejected them, saying that: Verily, we are an illiterate people and can neither write nor count, but the month (may) be like this and like that”- (meaning that sometimes it consists of twenty-nine, and sometimes - of thirty days) (Bukhari). Indeed, it would be difficult for ordinary people who do not live in big cities to do calculations. Only a few could understand such matters.

Another reason for the refusal of ancient scientists to engage in calculations of the beginning and end of the month of Ramadan was the connection of astrology (observation of the stars) with magic, which is forbidden by the Prophet (peace and blessings be upon him).

Al-Hafiz ibn Hajar(imam, author of 150 works on almost all Islamic sciences) strictly forbids the use of calculations, referring to the statements of the Prophet who warned Muslims against practicing astrology: “ Whoever studies astrology studies part of witchcraft, the more of it, the more witchcraft"(Abu Dawud). So, a Muslim who opposed these commandments of the Messenger of Allah, and began to fast on the basis of calculations alone, had to compensate for the days of fasting.

The Prophet (peace and blessings be upon him) wanted people to start the month of Ramadan, being sure that the new moon had already appeared in the sky, and end on the same condition. A real vision of the new moon was the only way for them to be completely sure when the month of Ramadan began.

Many jurists recognize that the vision itself is not the only condition for the onset of the month of Ramadan.

The famous classical scholar of the Hanafi madhhab Sa'ad al-Din Mas'ud bin Umar al-Taftazani argued that all Muslim scholars are unanimous in that the vision of the young moon is only one of the means, but not the goal.

“The meaning of the Qur’anic verse “he who of you becomes a witness of this month” means “he will find this month.” The testimony of the month is only a means. The same follows from the words of the Prophet fast when you see the new moon ". All Muslim scholars agree that the real vision is not an indicator, the indicator is what this vision proves, that is, the coming of a (new) month.

Modern Muslim Lawyer Dr. Mustafa al-Zarqa sure: “It is an established fact that seeing the young moon is not in itself an act of Islamic worship. This is just one of the means to know the time. It was the only way available to a people who could neither write nor count. His illiteracy was the only reason he relied on the naked eye. This is what is stated in the text of the hadith, which is the source of this ruling.

The Prophet (peace and blessings be upon him) prescribed a real vision with the naked eye, since such a method was available to Muslims of that time to know what date the holy month of Ramadan comes and when it ends. The Messenger of Allah (peace and blessings be upon him) also pointed out the reason for this need - the illiteracy of the Ummah in those days. The Muslims of the time of the Prophet (peace and blessings be upon him) adopted the simplest method. Currently, another method of determining the time of the month of Ramadan has been adopted, and jurists consider it acceptable.

The Qur'an says: "Eat and drink until you can distinguish the white thread of dawn from the black, and then fast until night" (Quran, 2:187).

In modern conditions of life, when technological progress accompanies us everywhere, it is quite difficult to literally follow these words. Instead of such landmarks, we use clocks. The time of Zuhr and Asr prayers was calculated by the Muslim Ummah using the shadow of a stick. The Prophet (peace and blessings be upon him) recommended watching the shadow to determine the time of prayers. Now the astronomical clock tells us the time of prayers. Many tasks in the modern world are performed with the help of astronomical calculations, and the science of astronomy itself has become different, getting rid of condemned predictions and magic. One can only be glad that the spirit of Islamic law is flexible in those matters that can be more easily resolved using the achievements of technological progress.

For example, a representative of the modern direction of the Muslim legal school Zian al-Din bin Ibrahim ibn Nujaim states: “Ibn al-Shihna says that the magician and astrologer mentioned in the hadeeth is the one who talks about spirits and claims to know the future. The words of this person cannot be trusted, and to agree with them means unbelief. But calculating the phases of the moon has nothing to do with this. It is based on precise calculations, not fortune-telling or things related to spiritual beings. Do you not see that Allah, praise be to Him, says in the Qur'an: He is the one who gave the sun its radiance and the moon its light and set its periods so that you can determine the number of years and the reckoning [of time]”».

Ramadan in 2016

This year, Uraza will begin on June 6, and the tarawih prayer of 20 rak'ahs will begin to be read in mosques in Russia on June 5. The last day of fasting falls on July 4th. And Eid al-Fitr falls on July 5, the holiday prayer on this day will take place at 7 o'clock in the morning. The dates became known at the meeting of the Ulema Council of the Spiritual Muslim Board of the Republic of Tatarstan, dedicated to the upcoming month of Ramadan.

According to islam.com.ua

Fasting Ramadan- This is a sacred holiday in Islam, lasting a whole month. This is the ninth month in the Islamic calendar. It got its name in honor of the holy month of the calendar.

Let's see what kind of sacred holiday this is and why it is so important for its believers. Ramadan is famous throughout the world for the fact that, according to traditions, it is held in strict fasting and prayer. Fasting implies the rejection of food, drink, entertainment and bad thoughts, holding the believer in thought and prayer.

This holiday helps a person to get closer to God. Rapprochement occurs through several types of purification:

Physical, which occurs in the restriction of eating and drinking.
Spiritual, at the time of fasting, entertainment, pleasure, sex, and thoughts about sinful deeds are prohibited.

The main meaning of this holiday and the observance of all restrictions is the opportunity to show loyalty to Allah and pacify the negative qualities in a person that push him to commit evil. It is believed that with the restriction of oneself in life's joys, a person has time to think about his evil and insidious deeds committed during the year, which entail all the negative things in his life.

It is worth noting that Ramadan does not coincide with other holy holidays. Its onset is strictly related to the fact that the Islamic calendar is lunar, and all months begin from the moment of the new moon. Since Islam is a world religion, the time of the onset of Ramadan in different countries will be different, with the appearance of the moon.

What is forbidden to do in Ramadan:

With the onset of Ramadan, daily conscious consumption of food and drink is prohibited, smoking of various tobaccos, including hookahs, and quenching sexual thirst is strictly prohibited.

What is allowed to do in Ramadan:

In Ramadan, unconscious eating, kissing, making caresses that will not lead to ejaculation, bathing and brushing teeth, donating blood, and involuntary vomiting are allowed.

Muslims are sure that in Ramadan the importance of doing good deeds and pilgrimage increases 700 times. In this month, Satan is put in chains, and good deeds reach Allah faster and better. At this time, Muslims approach prayers more responsibly than usual, read the holy book of the Koran, do good deeds, give donations to the poor and distribute obligatory alms.

While fasting, it is obligatory to pay alms (zakat al-filter). This payment is obligatory for Muslims and has an exact measurement. The amount of alms is 1 saa. Saa is a measure of weight, equal to 3500 g. Different cities use different products for donations. So in Europe they give zakat al-filter with wheat and barley, in the Middle East with dates, in Southeast Asia with rice.

How to eat in Ramadan:

The basis of fasting in Ramadan is quite simple, you can not eat and drink while the sun is shining in the sky. morning reception Suhoor food should be done until the sun appears in the sky. Evening reception (iftar) can begin only when the sun disappears behind the sky. Meals usually begin with dates and water. Before eating, it is obligatory to read a prayer.

And of course, a prerequisite during fasting is niyat (intention) to make it. It manifests itself in the reading of prayers and the performance of rituals. The intention is pronounced every day between the night and morning prayers.

Who can be exempt from fasting in Ramadan:

Fasting is obligatory, but some categories of people may be exempted from the strict conditions of saum. Minors and people with mental disabilities are exempted from fasting. If the believer went on a trip, then he begins to fast upon his return. Also exempt are pregnant women, and women who are breastfeeding children, women with menstruation. Elderly people who cannot restrain themselves in food prepare food for the poor.

Breaking the fast in Ramadan and its consequences.

It may happen that a believer has broken the keeping of the saum due to a serious illness or due to haida (menstruation). In this case, the believer can be rehabilitated before Allah, and he must fast one day before the next Ramadan, or must provide a certain amount to the poor. If a believer has had sexual intercourse during the daytime, he must compensate for this violation with six ten days of continuous fasting, or feed sixty poor people. Breaking a fast without a good reason is considered a sin.

End of Ramadan

The last ten days of fasting are the most important for Muslims. Many of them follow the example of Muhammad and retire to read prayers. To do this, they hide in the mosque.

Glorious Ramadan holiday

After the end of the restrictions, Ramadan ends, three days of the holiday come, which are accompanied by breaking the fast. The first day is considered non-working, and schools can take vacations for all three days.

Cohabitation of several religions and conditions for non-fasters
It should also be noted that during Ramadan, out of respect for Muslims, it is undesirable for people who do not fast to defiantly eat during the daytime, smoke, chew gum, turn on loud music in public places. There is also this unwritten rule in countries with a mixed religion, for example in Israel, as well as in cities where Arabs and Jews live together.

Ramadan 2019: when

In 2019, Ramadan starts from May 5 to June 3. It should be noted that people are looking forward to this holiday with impatience and reverence, because Ramadan is not just a great holiday, but a personal miracle of the soul and body of every Muslim.