Indexed OCR Text

لذوي القربى في عهد النبي صلى الله عليه وسلم تعويضاً من الله لهم عما حرم
عليهم من الصدقة. (فقه الزكاة : ١٨١)
2. 'Allāmah Dr. Wahbah Zuhaylī:
وإعطاءبم حينئذٍ أفضل من إعطاء غيريم. (الفقه الاسلامى وادلته: ٢٨٨٤، دار
الفكر)
3. Maulānā Anwar Shah Kashmīrī in Fayd al-Bārī, vol. 3, p. 52.
4. Maulānā Khālid Sayfullāh Rahmānī writes:
However, in order to save them from the humiliation of extending a
begging hand (which is the fundamental objective of prohibiting zakāh
to Sayyids), the permission for Sayyids to receive zakah has become a
necessity in our times. Based on this, the fatwa is given even on the
weak opinion as per the explicit statements of the jurists in this
regard. This is what I have to say. Allah ta'ala knows best.1
5. Hadrat Muftī Muhammad Farīd Sāhib writes in Minhāj as-Sunan:
قال في منهاج السنن: قلت: لو اضطروا إلى السوال لكان ذل أخذ الزكاة أبون
من ذل السوال، على أن الأوساخ ليست بأنجاس، فلو أفتى المفتى بنادر الرواية
عند الضرورة لم يكن بعيداً عن الأصول. (منهاج السنن: ٦٩(٣)
6. Hadrat Maulānā Qādī Mujahidul Islam Qāsmī Sāhib rahimahullāh
writes:
The view of Imam Abu Hanīfah rahimahullah differs. Imam Tahāwī
rahimahullah and other scholars adopted this view. It is not an issue of
difference in proofs and evidences, but changing times and changing
conditions. Thus, based on the conditions in a certain era, a fatwa can
be issued on the basis of a not so well-known view. The present
condition is that there is no question of Sayyids receiving one fifth
from the one fifth [of the booty]. The sentiment of giving gifts and
presents to Sayyids is gradually leaving the Muslim community. This is
why I - with full confidence in my heart - hold the view and issue a
1 Islam Kā Nizām-e-'Ushr Wa Zakāh, pp. 129-130.
241

fatwa that poor and needy Sayyids can be given zakah as per the
Sharī ah.1
Although the narration of Imam Abu Hanīfah rahimahullah is not from
the Zahir ar-Riwayat, no one has refuted its existence. Moreover, it is
the practice of the Imams to issue a fatwa which is not from Zahir ar-
Riwayat at the time of necessity.
‘Allāmah Shāmī rahimahullāh writes:
قوله: وقيل يفتى بقول محمد إن أخره شهراً بلا عذر بطلت، وفي الجامع الخاني:
الفتوى اليوم على قول محمد لتغير أحوال الناس في قصد الإضرار، وبه ظهر أن
إفتاءبم بخلاف ظابر الرواية لتغير الزمان، فلا يرجح ظابر الرواية عليه وإن
كان مصححاً أيضاً كما مر في الغصب في صبغ الثوب بالسواد، وله نظائر
كثيرة، بل قد أفتوا بما خالف رواية أئمتنا الثلاثة كالمسائل المفتى فيها بقول
زفر، ومسئلة الاستيجار على التعليم ونحوه، فافهم. (الدر مع الشامى: ٦٢٢٦، باب
طلب الشفعة، سعيد)
Muftī Mukhtarullah Sahib, who is the muftī of Dar al-'Ulum
Haqqānīyyah and also my student, has written an entire thesis on this
subject. We request the reader to refer to it.
An objection and an answer to it
Objection: Those who are of the view that it is permissible to give
zakāh to the Banī Hashim and Sayyids have the following Hadith of
Sahih Muslim to contend with:
إن بذه الصدقات إنما بي أوساخ الناس، وأنها لا تحل لمحمد صلى الله عليه
وسلم ولا لآل محمد. (رواه مسلم: ١٣٤٥)
Charities are the filth of people, and they are not permitted to Muhammad
sallallahu 'alayhi wa sallam nor to the family of Muhammad sallallahu 'alayhi
wa sallam.
If you are going to permit it, you will be acting against this Hadith.
What is your answer to this?
1 From the periodical, Bahth Wa Nazar, article titled Sādāt Kū Zakāt Deynā, pp.
100-102.
242

Answer: One explanation which they could give to this Hadith is that
the words "not permitted" do not refer to total prohibition, but mean
"it is not suitable". In many places, the 'ulama' explain the word lā
tahillu to mean unsuitable or inappropriate. For example, a Hadith of
Sunan Abī Dāwūd, Tirmidhī, etc. states:
لا تحل الصدقة لغني ولا لذي مرة سوي
Charity is not permissible/suitable for a wealthy person nor for an able-bodied
person.
The 'ulama' say that the words la tahillu do not mean that it is not
permitted, but it is not appropriate, or it is not totally permissible.
The marginal notes of Sunan Abī Dawud state:
لا تحل حلاً كاملاً. (حاشية ابو داود شريف: ١٣١)
Mirqāt:
فيه نفي كمال الحل لا نفس الحل. (مرقات: ٦٩(٤)
Sharh Ma'ānī al-Āthār:
وذيبوا في تأويل الآثار المتقدمة إلى أن قول النبي صلى الله عليه وسلم: لا تحل
الصدقة لذي مرة أي أنها لا تحل له كما تحل للفقير الزمن الذي لا يقدر على
غيريا، فيأخذبا على الضرورة ... من ذلك ما روي عن رسول الله صلى الله عليه
وسلم أنه قال: ليس المسكين بالطّاف ولا بالذي ترده التمرة والتمرتان.
(شرح معاني الآثار: ١٣٣٥)
Similarly a Hadīth states:
الضيافة ثلاثة أيام فما بعد ذلك فهو صدقة لا يحل له أن يثوي عنده حتى
یحرجه.
It is not permissible for a guest to stay for more than three days as a
guest. Here too the meaning of lā yahillu is not "impermissible or
unlawful" but "not appropriate or makrūh".
Moreover, those who call themselves Banu Hashim are in the
thousands. There are countless poor and needy among them. It is the
habit of people to give very little optional charities. Based on this
243

necessity and need, the 'ulama' say that it is permissible to give zakāh
to the Banu Hashim. After all, the humiliation of begging is much
more, and causes even more embarrassment.
Allāh ta'ālā knows best.
The mother is a Hashimī but the father is not
Question
A person's mother is a Hashimī but his father is not. Can this son
accept zakah? Is there any difference of opinion between the Hanafis
and Shafi'īs in this regard?
Answer
It is permissible for such a person to accept zakāh. The lineage of the
father is taken into consideration.
Shāmī:
ويؤخذ من بذا أن من كانت أمها علوية مثلاً وأبوبا عجمي يكون العجمي
كفؤاً لها، وإن كان لها شرف ما، لأن النسب في الآباء ولهذا جاز دفع الزكاة
إليها فلا يعتبر التفاوت بينهما من جهة شرف الأم، ولم أر من صرح بهذا.
(شامى: ٣٨٧، سعيد. واحسن الفتاوى: ٤٢٧٩)
I'ānah at-Tālibīn:
والعبرة فى الانتساب إلى الآباء، فلا يعطى أولاد البنات شيئاً، لأنهم ليسوا من
الآل، ولذلك لم يعط صلى الله عليه وسلم الزبير رضي الله عنه وعثمان رضي
الله عنه مع أن أميهما باشميان. (اعانة الطالبين: ٢٢٣٣. والبجيرى على
الخطيب: ٦٢×٥. وفتح الوباب: ٢٤٠)
Allāh ta ālā knows best.
244

SADAQATUL FITR
The correct amount of sadaqatul fitr as preferred by our seniors
Question
It is unanimously accepted that sadaqatul fitr is half sa' of wheat or
one sā' of barley. However, what does half sa' equal to in kilograms?
Answer
Most seniors state that half sa' in the metric measure is one and three
quarter seyr.
The following is stated in at-Tara'if wa az-Zara'if of Hakimul Ummat
Hadrat Maulānā Ashraf 'Alī Thanwī rahimahullah:
Hadrat Maulānā Muhammad Ya'qub Sāhib rahimahullāh had a mudd
whose continuous sanad went up to Hadrat Zayd ibn Thabit radiyallahu
'anhu (which he had made after measuring it with the mudd of
Rasūlullāh sallallahu 'alayhi wa sallam). Hadrat Maulānā Thanwī
rahimahullah filled it two times and had it weighed (because it equals
two mudd). From a seyr of 88 tolās, it made up 11/2 seyr and 11/2 chatank.1
Based on the above, the weight of half sa' equals 120 tolas and three
māshah. Based on a seyr of 80 tolās, this will equal one and three
quarter seyr.
Hadrat Maulānā Muftī Muhammad Shafī Sāhib rahimahullāh writes:
Caution lies in taking out one and three quarter seyr of wheat as
sadaqatul fitr from a seyr of 80 tolās.2
Maulānā Khālid Sayfullah writes:
The view of the majority of the muftis of India is close to the view of
Muftī Muhammad Shafī Sāhib rahimahullāh.3
In other words, when taking the present weights into consideration,
one tolā equals 11.664gm, then 140 tolās will equal 1.632.96kg.
Maulānā Mujībullāh Nadwī rahimahullāh writes in Islāmī Figh:
If a person gives barley or its flour as sadaqatul fitr, he must give one
and three quarter seyr from a seyr of 80 tolas ... In today's times, when
1 at-Tarā'if wa az-Zarā'if, vol. 2, p. 12.
2 Auzān Shar'īyyah, p. 38.
3 Kitab al-Fatāwā, vol. 3, p. 362.
245

giving sadaqatul fitr, it is better to give the value of one and three
quarter seyr or three and half seyr instead of giving the actual grain in
weight.1
Maulānā Sayyid Zawar Husayn Sahib writes in 'Umdah al-Fiqh:
Based on the British seyr - in other words the seyr which is of 80 tolās -
which is prevalent in India and Pakistan, one sa' is approximately
three and half seyr while half sa' is equal to about one and three
quarter seyr. This is the common and accepted fatwa.2
The Khutubāt al-Ahkām of Hadrat Thanwī rahimahullah contains the
rules of sadaqatul fitr towards the end. Here too he writes one and
three quarter seyr of wheat or its value:
If a person gives wheat, it is wajib to give half sa' which in the metric
measure equals one and three quarter seyr.3
Muftī 'Azīz ar-Rahman Sahib writes in Fatāwā Dār al-'Ulum Deoband:
... the sadaqatul fitr according to the metric measure is approximately
one and three quarter seyr of wheat. We have calculated this weight
and it is the most cautious. 4
Fatāwā Muftī Mahmud which is compiled by Hadrat Muftī Mahmud
Sāhib Pākistānī rahimahullāh contains the following:
Caution demands that from a seyr of 80 tolas, one and three quarter
seyr of wheat is given as sadaqatul fitr.5
Hadrat Muftī Kifāyatullāh Sāhib rahimahullāh writes in Kifāyatul Muftī:
The correct weight of a dirham based on the tola of Delhi is three
māshah. From here, the more cautious weight of half sa' from a seyr of
80 rupees is about one and three quarter seyr. Thus, sadaqatul fitr of
one and three quarter seyr will be given from wheat of 80 rupees.6
1 Islāmī Figh, vol. 1, p. 422.
2 'Umdah al-Fiqh, vol. 3, p. 170.
3 Khutubāt al-Ahkām Li Jumu'āt al-'Ām, p. 158.
4 Fatāwā Dār al-'Ulūm Deoband, vol. 6, p. 304.
5 Fatāwā Muftī Mahmud, vol. 3, p. 315.
6 Kifāyatul Muftī, vol. 4, p. 311.
246

Fatāwā Rahīmīyyah:
From a seyr of 80 tolas, one and three quarter seyr of wheat must be
given as sadaqatul fitr. Half a sā' equals about 1.575kgs.1
He writes elsewhere:
If it is pure wheat, and one and three quarter kilos is given, sadaqatul
fitr will be fulfilled.2
Īdāh al-Masā'il:
The weight of half sa' is 135 tolās. And one tolā equals 11.664gm.
The entire table is as follows:
One rattī=121.5mg.
Ten rattī=1215mg.
96 rattī=11664mg .= 11.664gm.
One māshah=972mg.
12 māshah=11664mg .= 11.664gm .= one tolā.
135 tolās=1620 māshah=1574.640gm.
1.574.640kg .= half sā' =sadaqatul fitr.3
To sum up, according to the investigations of our seniors, the amount
of sadaqatul fitr is approximately one and three quarter seyr. That is,
140 tolās from a seyr of 80 tolās. According to modern weights, this will
weigh 1.632.96kg. In the last reference - Idah al-Masā'il - Muftī Shabbir
Ahmad Sahib quotes the weight of 135 tolās from Jawahir al-Fiqh.
According to this calculation, it will equal 1.574.640kg.
Thus, the cautious weight for sadaqatul fitr will be 1.750kg. In this way,
the investigations of most of our seniors will be included.
It is also easy to remember one and three quarter kilos in place of one
and three quarter seyr. Nowadays, the seyr weight is not used in most
countries. People therefore do not understand the meaning of one and
three quarter seyr. We should therefore say one and three quarter
kilos. The investigations of certain seniors - for example, Muftī Rashid
Ahmad Ludhyanwī rahimahullah - differ from the above-mentioned
1 Fatāwā Rahīmīyyah, vol. 5, p. 172.
2 Fatāwā Rahīmīyyah, vol. 5, p. 177.
3 Īdāh al-Masā'il, p. 101.
247

calculations. We gave preference to the view of the majority of our
seniors and muftīs. It is more appropriate and better to tread the path
of the majority.
Shaykh As'ad Muhammad Sa'īd as-Sāghirji writes in al-Figh al-Hanafi
Wa Adillatuhu:
وزنه نصف الصاع كيلو غرام ونصف، وثمان أجزاء من الألف من الغرام.
(ج ١، ص ٣٧٨)
As per the metric system of weight, sadaqatul fitr is 1.625kg. This is
close to one and three quarter kilos as per the weight laid down by our
seniors.
Allāh ta'ālā knows best.
Paying sadaqatul fitr before 'īd
Question
Can sadaqatul fitr be paid before 'id al-fitr during the month of
Ramadan? Or is this against the mustahab time?
Answer
If sadaqatul fitr is given in the month of Ramadan, it will be fulfilled.
However, the mustahab time is to give it on the day of 'id before going
to the 'id gah. It is permissible to give it in Ramadan. According to one
narration it can also be given before the month of Ramadan.
Al-Hidāyah:
والمستحب أن يخرج الناس الفطرة يوم الفطر قبل الخروج إلى المصلى فإن
قدمويا إلى المصلى جاز لأن أدى بعد تقرر السبب فأشبه التعجيل في الزكاة ولا
تفصيل بين مدة ومدة بو الصحيح. (الهداية: ١٢١١، ومثله فى الجوبرة: ١٦٥،
الفتاوى الهندية: ١٧٩٢)
Shāmī:
ويستحب إخراجها قبل الخروج إلى المصلى بعد طلوع فجر الفطر عملاً بأمره
وفعله صلى الله عليه وسلم وصح أداءبا إذا قدمه على يوم الفطر أو أخره
اعتباراً بالزكاة والسبب موجود إذ بو الرأس بشرط دخول رمضان في الأول أي
248

مسئلة التقديم بو الصحيح وبه يفتى جوبرة وبحر عن الظهيرية لكن عامة
المتون والشروح على صحة التقديم مطلقاً وصححه غير واحد ورجحه في
النهر ونقل عن الولوالجية أن ظابر الرواية، قلت: فكان بو المذيب. (شامى:
٢٣٦٧، سعيد، والبحر الرائق: ٢٢٥٥، كوئته، وتبيين الحقائق: ١٣١١، امداديه
ملتان)
Fatāwā Dār al-'Ulūm:
It is permissible to give sadaqatul fitr in any part of the month of
Ramadān.1
Allāh ta'ālā knows best.
Giving items which are not mentioned in the texts
Question
Can clothes be sewn for children and given to them as sadaqatul fitr?
What is the ruling with regard to giving other items which are not
mentioned in the texts?
Answer
The value of items which are mentioned in the texts can be obtained,
and then items which are not mentioned in the texts but having the
same or higher value can be given as sadaqatul fitr. It is also
permissible to have clothes sewn for children and then given to them
as sadaqatul fitr.
Ad-Durr al-Mukhtār:
وما لم ينص عليه كذرة وخبز يعتبر فيه القيمة. (الدر المختار: ٢٣٦٤، باب
صدقة الفطر، سعيد)
1 Fatāwā Dār al-'Ulūm Deoband, vol. 6, p. 305.
249

Al-Bahr ar-Rā'iq:
أن الصحيح فى الخبز أنه لا يجوز إلا باعتبار القيمة لعدم ورود النص به فكان
كالزكاة وكالذرة وغيرها من الحبوب التي لم ترد بها النص. (البحر الرائق: ٢٥٤/٢،
باب صدقة الفطر، كوئته)
Badā'i' as-Sanā'i':
وأما الأقط فتعتبر فيه القيمة لا يجزءً إلا باعتبار القيمة ... لأنه غير منصوص
عليه من وجه يوثق به وجواز ما ليس بمنصوص عليه لا يكون إلا باعتبار
القيمة كسائر الأعيان التي لم يقع التنصيص عليها من النبي صلى الله عليه
وسلم. (بدائع الصنائع: ٢٧٢، بيان جنس الواجب، سعيد)
Kifāyatul Muftī:
When it comes to items which are not mentioned in the text, it is not
permissible to merely give half sa' or one sa'. Instead, the price of half
sa' of wheat must be established, and then rice to that value must be
bought and then it can be given as sadaqatul fitr.1
Fatāwā Mahmūdīyyah:
If a person wants to give an item which is not mentioned in the texts,
he must first ascertain the price of items which are mentioned in the
text, and then give dirhams or dinars, or any other item such as a
garment which is of the same value.2
Allāh ta'ālā knows best.
When a foreigner calculates sadaqatul fitr
Question
A person from India or Pakistan is living in South Africa. Will it be
correct for him to calculate the value according to his country and
give it as sadaqatul fitr?
1 Kifāyatul Muftī, vol. 4, p. 312.
2 Fatāwā Mahmūdīyyah, vol. 9, p. 631.
250

Answer
If a foreigner is living in South Africa, it is not permissible for him to
calculate the value of sadaqatul fitr according to his country. Instead,
he will have to ascertain the value in South Africa and give it as
sadaqatul fitr.
Shāmī:
وفي الفطرة مكان المؤدى عند محمد: أي لا مكان الرأس الذي يؤدى عنه قوله
وبو الأصح بل صرح في النهاية والعناية بأن ظابر الرواية كما في الشرنبلالية
وہو المذيب كما في البحر فكان أولى مما في الفتح من تصحيح قولهما باعتبار
مکان المؤدى عنه. (الشامى: ٣٥٥/٢، سعيد)
Al-Bahr ar-Rā'iq:
والمعتبر في الزكاة مكان المال في الروايات كلها وفي صدقة الفطر مكان الرأس
المخرج عنه في الصحيح. (البحر الرائق: ٢٤٥٠، باب المصرف، كوئته. وكذا فى
فتح القدير: ٢٢٨٠، دار الفكر. والعناية على بامش فتح القدير: ٢٢٨٠، دار
الفكر)
Fatāwā Dār al-'Ulūm:
يعتبر قيمة البر في صدقة الفطر بقدر ما يكون في بلد المعطى لا ما يكون في
المصر البعيد. (فتاوى دار العلوم ديوبند: ٦٣٠٦، مدلل ومكمل)
Fatāwā Mahmūdīyyah:
A lot of the trade in your country involves the buying and selling of
white flour. You should therefore give white flour or its value, even if
it amounts to more when compared to the price of wheat. It will not
suffice to find out the price of wheat in India and then give its value.1
Allāh ta'ālā knows best.
1 Fatāwā Mahmūdīyyah, vol. 9, p. 624.
251

When a foreigner calculates sadaqatul fitr for his children
Question
A person is residing in South Africa while his wife and children are
living in Pakistan. When calculating sadaqatul fitr for them, will he
base it on the value in South Africa or the value in Pakistan?
Answer
It is essential for such a person to calculate sadaqatul fitr for his
children according to the price in South Africa. It is not permissible to
give it according to the value in Pakistan.
Al-Bahr ar-Rā'iq:
وصحح في المحيط أنه في صدقة الفطر يؤدى حيث بو ولا يعتبر مكان الرأس
من العبد والولد لأن الواجب في ذمة المولى ... وحكى الخلاف في البدائع فعن
محمد يؤدى عن عبيده حيث بو وبو الأصح. (البحر الرائق: ٢٣٥٥، باب
المصرف، كوئته)
Al-'Ināyah:
أن وجوب الصدقة على المولى في ذمته عن رأس فحیث کان رأس وجبت عليه
ورأس مماليكه في حق كرأس في وجوب المؤنة التي بي سبب الصدقة فيجب
حيثما كانت رؤسهم - (العناية على بامش فتح القدير: ٢٢٨٠، دار الفكر)
Shāmī:
وفي الفطرة مكان المؤدى عند محمد: أي لا مكان الرأس الذي يؤدى عنه قوله
وبو الأصح بل صرح في النهاية والعناية بأنه ظابر الرواية كما في الشرنبلالية
وہو المذہب کما في البحر فكان أولی مما فى الفتح من تصحیح قولهما باعتبار
مكان المؤدى عنه ... قلت: في التتارخانية: يؤدى عنهم حيث بو وعليه الفتوى
وبو قول محمد ومثل قول أبي حنيفة وبو الأصح. (الشامى: ٢٣٥٥، سعيد)
Allāh ta ālā knows best.
252

Cooking food with sadaqatul fitr money and feeding it to the poor
Question
Amounts of sadaqatul fitr are collected, food is prepared with it, the
Muslim prisoners are made to sit in one place in a prison, and they are
fed this food on the day of 'id. Will the sadaqatul fitr be fulfilled?
Answer
Like zakāh, ownership of sadaqatul fitr is essential. By asking them to
sit in one place and feeding them the food, the rule of ownership is not
fulfilled. Instead, it is termed ibahat - permission. This is because they
do not have the right to do as they want with it. The sadaqatul fitr is
therefore not fulfilled. Yes, if you dish out food in each one's utensil
individually by making him owner of it, the sadaqatul fitr will be
fulfilled. Another point to consider is that some of the prisoners may
be owners of nisab. If you give them, the sadaqatul fitr will not be
fulfilled.
Al-Bahr ar-Rā'iq:
وأما ركنها فهو نفس الأداء إلى المصرف فهي التمليك كالزكاة فلا تتأدى بطعام
الإباحة. (البحر الرائق: ٢٢٥٢، باب صدقة الفطر، كوئته)
Shāmī:
واشتراط التمليك فلا تكفي الإباحة كما في البدائع بذا ما ظهر لي، تأمل.
(شامى: ٦٩ ٢٣، باب صدقة الفطر، سعيد)
Fatāwā Mahmūdīyyah:
Zakāh food has to be given to the eligible recipient by making him
owner of it. He must know that this much food is now in his
ownership, and that if he wants he can eat it, sell it, or give it to
someone else. This is not realized when all are made to sit together
and fed.1
'Umdah al-Fiqh:
A fundamental pillar of sadaqatul fitr is that it must be given to its
eligible recipient. Then the giving too must be by making him its
1 Fatāwā Mahmūdīyyah, vol. 9, p. 602.
253

owner, as is the case with zakah. This condition is not realized when
food is merely dished out and the poor are permitted to eat of it.1
Allāh ta'ālā knows best.
1 'Umdah al-Fiqh, vol. 3, p. 168.
254

KITAB AS-SAUM
SIGHTING OF THE MOON
Sighting the crescent from an aeroplane
Question
A person is flying in an aeroplane and he sights the crescent while no
one on the land sights it. Will the sighting in the aeroplane alone be
considered?
Answer
If a person was in an aeroplane and he sighted the crescent while no
one on the land sighted it, his sighting alone will not be considered.
However, if the aeroplane was not too high and a person sees the
crescent, his sighting will be considered because the jurists state that
if a person who is out of the city or on an elevated spot sights the
crescent, his sighting will be accepted.
Al-Fatāwā al-Hindīyyah:
وذكر الطحاوي أن تقبل شهادة الواحد إذا جاء من خارج المصر وكذا إذا كان
على مكان مرتفع كذا في الهداية، وعلى قول الطحاوي اعتمد الإمام المرغيناني
وصاحب الأقضية والفتاوى الصغرى. (الفتاوى الهندية: ٩٨ ١، الباب الثانى
فی رؤية الهلال)
Fatāwā Qādī Khăn:
وإن جاء الواحد من خارج المصر وشهد برؤية الهلال ثمة روي أن تقبل
شهادته وإليه أشار في الأصل، وكذا لو شهد برؤية الهلال في المصر على مكان
مرتفع. (فتاوى قاضيخان على بامش الهندية: ٩٦ ١، الفصل الاول رؤية
الهلال)
Ad-Durr al-Mukhtār:
أو كان على مكان مرتفع واختاره ظهير الدين ... وفي الشامي: قلت :.. وفي
المبسوط وإنما يرد الإمام شهادته إذا كانت السماء مصحية، وبو من أبل المصر
255

فأما إذا كانت متغيمة أو جاء من خارج المصر أو كان في موضع مرتفع فإنه
يقبل عندنا اهـ فقوله عندنا يدل على أن قول أئمتنا الثلاثة وقد جزم به في
المحيط وعبر عن مقابله بقيل، ثم قال وجه ظابر الرواية أن الرؤية تختلف
باختلاف صفو الهواء وكدورته وباختلاف انهباط المكان وارتفاعه، فإن هواء
الصحراء أصفى من سواء المصر، وقد يرى الهلال من أعلى الأماكن ما لا
يرى من الأسفل فلا يكون تفرده بالرؤية خلاف الظابر بل على موافقة
الظابر ففيه التصريح بأن ظابر الرواية، وبو كذلك لأن المبسوط من كتب
ظابر الرواية أيضاً. (الدر المختار مع الشامى: ٢٣٨٨، كتاب الصوم، سعيد. وكذا
فى امداد الفتاح: ص ٦٧٠، بيروت)
Islāmī Fiqh:
When the horizon is clear, there is no need to go to any pains to sight
the crescent. If the horizon is dusty or cloudy, or it is a city which has
only skyscrapers, and efforts are made to sight the moon with a
binoculars or aeroplane, then there is no harm in it. This is on
condition that arrangements for this are made by an Islamic state or it
is done by a formal and reliable group of people. Another condition for
this is that they must not try to sight the crescent from a degree which
is higher than which the crescent is normally sighted, for example, by
flying an aeroplane to a very high altitude. This is because the moon
does not ever set; it is always seen somewhere or the other. It is
therefore essential to bear this in mind.1
Ālāt-e-Jadīdah:
The prerequisite is that the aeroplane must not fly so high that people
on the ground cannot see it. The reason for this is that a Shari'ah-valid
sighting is the one which people on the ground can sight. If a person is
flying at an altitude of 20-30 thousand feet and he sights the crescent,
his sighting for the people of that area will not be considered where a
normal person cannot see despite the horizon being clear.2
1 Islāmī Figh, vol. 1, p. 382.
2 Ālāt-e-Jadīdah Ke Sharī Ahkām, p. 186.
256

Nizām al-Fatāwā:
If the witnesses to the sighting sight the crescent from an aeroplane in
the prescribed manner which was detailed previously, and they in turn
convey this information or give testimony to this effect, then as per
the rules laid down by the Shari'ah it will be considered. The
information or the testimony can be accepted.1
Jadīd Fiqhī Masā'il:
If the horizon is cloudy, then the likelihood of its sighting will suffice.
Thus, in such a case, sighting with binoculars or via an aeroplane
ought to be considered provided the aeroplane is not taken to such a
height which causes the horizon to change.
Article number seven of Majlis Tahqīqat-e-Shar'īyyah Nadwatul
'Ulamā' Lucknow states:
Sighting the crescent by flying an aeroplane to such a height where
the horizon changes is not considered. The Shari'ah has not even
imposed such a thing on us. Where the books of jurisprudence
mention going to an elevated place to sight the crescent, they refer to
those elevated spots which are normally found in cities so that high
buildings and trees do not pose as obstacles to sighting the crescent.
Therefore, if an aeroplane is used to go to such a height where the
horizon changes, then that sighting will not be considered for those
who are living that region.2
Allāh ta'ālā knows best.
Modern astronomy calculations for the sighting of the crescent
Question
In some countries, the day and date of 'id is delineated a few days
before the end of Ramadan, and an announcement to this effect is
made. Those who do this claim that it is possible through modern
astronomy calculations. What is the ruling of the Shari'ah with regard
to such calculations?
Answer
The opinions of astronomers and astrophysicists is not worthy of
consideration as regards sighting of the crescent. Therefore, the
sighting of the crescent based on their calculations will not be
1 Muntakhabāt Nizām al-Fatāwā, p. 229.
2 Jadīd Fiqhī Masā'il, vol. 2, p. 24.
257

established. The Shari'ah has linked fasting and 'id to the sighting of
the crescent. Therefore, the opinions of astronomers - no matter how
intricate calculations they may be based on - are never totally
absolute. In fact, in most cases, their opinions differ with each other.
Yes, modern astronomy can be used for the negative, but there is no
room for using it for the positive. However, that which is absolutely
certain can be accepted as a supporting evidence.
Al-Fiqh 'Alā al-Madhāhib al-Arba'ah:
لا عبرة بقول المنجمين، فلا يجب عليهم الصوم بحسابهم ولا على من وثق
بقولهم، لأن الشارع علق الصوم على إمارة ثابتة لا تتغير أبداً، وبي رؤية
الهلال أو إكمال العدة ثلاثين يوماً، أما قول المنجمين فهو إن كان مبنياً على
قواعد دقيقة فإنا نراه غير منضبط، بدليل اختلاف آرائهم في أغلب الأحيان
وبذا بو رأى ثلاثة من الأئمة وخالف الشافعية، ... قالوا: يعتبر قول المنجم في
حق نفسه وحق من صدق ولا يجب الصوم على عموم الناس بقوله على
الراجح. (الفقه على المذاهب الأربعة: ١٣٤٤، بل يعتبر قول المنجم، القابرة)
Al-Figh al-Hanafi Fī Thaubihi al-Jadīd:
ولا يعتد شرعاً بقول الفلكيين الذين يعتمدون على الحساب ولو كانوا عدولاً.
(الفقر الحنفى فى ثوبه الجديد: ١٤٠١، ثبوت رمضان وأحكام رؤية الهلال،
دمشق)
Al-Fiqh al-Islāmī Wa Adillatuhu:
ولا يعتمد على ما يخبر به أبل الميقات والحساب والتنجيم، لمخالفته شريعة
نبينا عليه أفضل الصلاة والتسليم. (الفقه الإسلامى وأدلته: ٢٩٩٥، كيفية
اثبات بلال رمضان وبلال شوال، دار الفكر)
Shāmī:
(قوله ولا عبرة بقول المؤقتين) أي في وجوب الصوم على الناس بل في المعراج لا
يعتبر قولهم بالإجماع، ولا يجوز للمنجم أن يعمل بحساب نفسه، وفي النهر فلا
258

يلزم بقول المؤقتين إنه أي الهلال يكون في السماء ليلة كذا وإن كانوا عدولاً
في الصحيح كما في الإيضاح. (شامى ٢٣٨٧، مطلب لا عبرة بقول المؤقتين فى
الصوم، سعيد)
Jadīd Fiqhī Masā'il:
Imām Abū Hanīfah rahimahullāh, Imām Mālik rahimahullāh, Imām
Ahmad rahimahullah and the jurists in general concur that it is not
permissible to decide on Ramadan and 'id on the basis of astronomy
and its calculations.
For more details refer to: Fatāwā Farīdīyyah, vol. 4, p. 40; Fatāwā Dār al-
'Ulūm Deoband, vol. 6, p. 367.
Allāh ta ālā knows best.
Sighting the crescent through modern instruments
Question
What is the ruling with regard to sighting the crescent with
binoculars, monoculars, and other similar instruments?
Answer
A binocular is nothing but an instrument which increases one's sight;
like a pair of spectacles. There is no harm in using it. The status of
sighting the crescent with modern-day instruments is nothing more
than kashf. In other words, it is not the case of a certain thing not
being in existence, and you are now able to see it through the
instrument. Therefore there is room to resort to the help of modern
instruments.
Shāmī:
قلت :... وفي المبسوط وإنما يرد الإمام شهادته إذا كانت السماء مصحية، وہو
من أبل المصر فأما إذا كانت متغيمة أو جاء من خارج المصر أو كان في موضع
مرتفع فإنه يقبل عندنا اهــ فقوله عندنا يدل على أن قول أئمتنا الثلاث وقد
جزم به في المحيط وعبر عن مقابله بقيل، ثم قال وجم ظابر الرواية أن الرؤية
تختلف باختلاف صفو الهواء وكدورته وباختلاف انهباط المكان وارتفاعه،
فإن هواء الصحراء أصفى من سواء المصر، وقد يرى الهلال من أعلى الأماكن
259

ما لا يرى من الأسفل فلا يكون تفرده بالرؤية خلاف الظابر بل على موافقة
الظابر، ففيه التصريح بأن ظابر الرواية، وبو كذلك لأن المبسوط من كتب
ظابر الرواية أيضاً. (الدر المختار مع الشامى: ٢٣٨٨، كتاب الصوم، سعيد. وكذا
فى امداد الفتاح: ص ٦٧٠، بيروت)
Islāmī Fiqh:
When the horizon is clear, there is no need to go to any pains to sight
the crescent. If the horizon is dusty or cloudy, or it is a city which has
only skyscrapers, and efforts are made to sight the moon with a
binoculars or aeroplane, then there is no harm in it.1
Īdāh al-Masā'il:
Sighting the crescent with binoculars is acceptable. The same can be
said of a monocular.2
Jadīd Fiqhī Masā'il:
If the horizon is cloudy, then the likelihood of its sighting will suffice.
Thus, in such a case, sighting with binoculars ought to be considered.3
Imdād al-Fatāwā:
There is no separate ruling for sighting with a binoculars. The rulings
which apply for sighting without any instruments will apply here as
well. Thus, if the horizon is dusty or cloudy, then sighting with it
provided there is no other obstacle, will suffice for others. Everyone
will have to act on it. But if there are no clouds, etc. the sighting will
not be valid for the person who used the instrument and for others as
well.4
Allāh ta'ālā knows best.
1 Islāmī Fiqh, vol. 1, p. 382.
2 Īdāh al-Masā'il, p. 80.
3 Jadīd Fiqhī Masā'il, vol. 2, p. 24.
4 Imdād al-Fatāwā, vol. 2, p. 110.
260