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In the Name of God بسم الله

Note: Eid-Day For Sistani-Followers Declared

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Salam alayakum wb.

 

 

  • SHAWAAL MOON CRESCENT 1435HIn the Name of the Most High 
    Praise be to Allah Lord of the worlds and peace and blessings be upon Mohammad and his pure household 
    According to the announcement from the office of H. E. Ayatullah Seestani (long may he live) in the holy city of Najaf, Tuesday 29 July is the last day of the holy month of Ramadhan in the United Kingdom, European and Scandinavian countries except for Spain, Portugal and Greece. 
    The first day of the blessed Eid al-Fitr will be on Wednesday 30 July 2014 
    Eid Mubarak
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For North America it will be tuesday: http://www.imam-us.org/1435/shawal/crescent

 

Announcement Regarding The Crescent Moon of the Month of Shawal 1435 AH
Sunday, July 27, 2014

Updated on: July 27, 2014 at 11:18 PM EST

 
Announcement Regarding
The Crescent Moon of the Month of Shawal 1435 AH
  

إضغط هنا لقرآءة النص بالعربية
In The Name of Allah The Beneficent The Merciful

To all of the believers in North America,
As-Salamu Alaykum (Peace be upon you)

                   The Crescent Committee of the Council of Shia Muslim Scholars in North America announces that Monday will be the last day of the Holy month of Ramadan and Tuesday, the 29th of July 2014, will be the first day of Shawal 1435 AH for the United States and parts of Canada from Halifax to Vancouver.
                    This determination is based on the fact that there were no reported sightings of the crescent moon of Shawal during the Sunset of Sunday, the 29th of Ramadan (July 27th, 2014) from any location by the naked eye.
                     Eid Mubarak, and we ask Allah Almighty for success in performing good deeds and the hastening of our master Imam al-Mahdi (a.s.)

 

The Crescent Committee

  • Sayyid Muhammad Rizvi, Toronto, Canada.
  • Shaykh M. Reza Bagheri, Montreal, Canada.
  • Sayyid Bassem al-Shara', Detroit, MI.
  • Sayyid Mahboob Mehdi Abedi, Chicago, IL.
  • Shaykh Ja'far Banglori, Miami, FL.
  • Sayyid Nabi Raza Abedi, San Francisco, CA
  • Sayyid Rashid Saberi, New York, NY.

The "Crescent Committee" was established by The Council of Shia Muslim Scholars of North America in 2005 and has been serving the Muslim communities on a monthly basis since that time. Its members are elected every year, where the above committee was elected at the 13th Conference The Council of Shia Muslim Scholars of North America in Washington, D.C. 2013.

 imams_shawal1435_statement_ar.png

 
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Copyright © 2014 I.M.A.M. All Rights Reserved


Pure ethics just said that sistani declared tuesday as eid and he showed proof.

 

Yes for north America. However, for United Kingdom, European and Scandinavian countries except for Spain, Portugal and Greece.
it will be on wednesday.

Edited by PureEthics
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For those who are wonder why Eid is on different dates for different places: Najaf.org

 

  • Inquiries from his Eminence Ayatullah Sistani about crescent visibility and its proof

 

Question 1: His Eminence (may Allah prolong his life) mentioned that the crescent cannot be proven by means of astronomers (i.e. astronomical calculations). However, such calculations are based on solid scientific foundations and meticulous mathematical calculations, and the probability of inaccuracy is negligible. Moreover, astronomers continue to prepare tables for sunrise and moon (appearance) as well as the visibility of various planets in the solar system, and it is observed that such tables and calculations are extremely accurate, and did not deviate from reality, at least in this century, not even once. In addition, scientists' planetariums' calculations of the moon entering its interlunar state and exiting it as well as determination of the time of its visibility and angular distance measured by circular angles from the sun and its distance from the horizon measured by circular angles and determining its distance and nearness to Earth, are all meticulous information achieved with certainty, known by scholars and students of astronomy, and are not based on doubt. Therefore, why can we not depend on reliable astronomical data about the birth of the crescent to determine the arrival of a new month?
Answer 1: What is understood from jurisprudent proofs about the start of a lunar month is the visibility of the crescent on the horizon by the naked eye, given no interference of clouds and other natural obstacles. So the birth of the crescent alone and its presence in the horizon in a manner that is not seeable or observed only by special magnifying and planetary tools, is not sufficient enough.
Therefore, based on such understanding, the information provided by astronomers about the birth of the crescent and its exit from the interlunar state does not suffice the start of a new lunar month even if it is based on certified mathematical calculations.
As for their information about the possibility of seeing the moon with the naked eye in some areas, either generally or given clear visibility conditions, as they say, it depends on two elements:
1) Specific astronomical calculations putting the crescent in those locations, given its age, degree above horizon, distance from the sun, and other factors influencing its visibility; and,
2) Astronomical experiments based on observing the crescent physically to confirm the attainment of the minimum requirements for visibility with the naked eye, given its age, degree above horizon, distance from the sun, etc.
The latter point is where the opinion of astronomers differ. For example, some indicate the possibility of sighting the crescent with the naked eye when it is 14 hours old, while others state the minimum time is 16 hours, and even others say 18 hours, and so on. Moreover, some claim visibility while the crescent is 4 degrees above the horizon at the time of sunset, while others say the minimum requirement for visibility is 5 degrees, and a group states it is 6 degrees, and others mention other degrees. Similar differences are found in other determining factors as well.
Based on that, a follower of the Islamic jurisprudence (mukallaf) cannot take the word of astronomers about the visibility of the crescent in so and so area, unless it is confirmed that the crescent can be clearly seen by the naked eye, based on narrations forbidding from reliance on opinion and speculation with regards to crescent sighting, such as the saying of Imam Al-Baqir (as), "When you see the crescent then fast, and when you see it then break your fast, and it is not about opinion or speculation but about visibility" (Tahtheeb Al-Ahkaam, vol. 4, p. 156).
However, if a follower of Islamic jurisprudence achieves confirmation or contentment (itmenaan), even if it is from experience or practice, that the crescent present on the current horizon, with so and so size (age) and degree (height above horizon) and all aspects influencing its visibility, is capable of being sighted by the naked eye, but was not seen due to clouds, fog, sand storm or other factors, then he/she must act according to the confirmation or contentment he/she achieved.

Question 2: It is said that his eminence (may Allah prolong his life) sometimes does not accept the testimony of witnesses about crescent sighting when it contradicts information provided by astronomers about the impossibility of seeing it, even though testimonies are sensory while astronomers' information are intuitive (i.e. based on speculation), so what is the reason behind that?
Answer 2: Two points to consider about calculations:
1) What is confirmed by mathematical calculations, and does not depend on personal speculation or interpretation, such as the time of the birth of the crescent, time of its exit from the interlunar state, the degree of its rise above the horizon, percent of illuminated circumference of the moon, and so on, where usually no conflict occurs between astronomers about such aspects, except maybe by miscalculation.
2) What is subject to personal interpretation and speculation and is based on experience and practice, such as some astronomers' statements about the impossibility of seeing the crescent unless it is 6 degrees above the horizon, or at an age of 22 hours, or at so and so distance from the sun, and so on, and in this point there is lots of disagreement and differing opinions (among astronomers).
Thus, if the testimonial of witnesses on crescent sighting is contradictory to the first type of information provided by astronomers (as mentioned in point 1 above), then one can confirm or be content (mutma'in) of the inaccuracy of the testimony. If they state (for example) sighting it while the crescent, according to meticulous calculations, is still in its interlunar state or that it sets before sunset, even if two or more testify sighting it, then (their testimony is dismissed).
If, however, testimonies are contradictory to the second type of the information provided by astronomers (as stated in point 2 above), then contentment might be achieved about the inaccuracy of the testimonials, looking at the proofs and evidence, or it may not be achieved. Therefore, if contentment about the inaccuracy of the testimonials is not achieved, and among the witnesses were two just people who their testimony fulfills the requirements of proof, then one must act according to such testimony and there is no room for doubt against it.
In summary, among the conditions for accepting the testimony of two just witnesses about crescent sighting is the lack of confirmation or contentment (itmenaan) that they are wrong, but if they can be proven wrong even by reliable information provided by an astronomer, for example the crescent is still in its interlunar state or that it is still very thin such that no such crescent was ever sighted before, then the testimonies do not carry any value (and are dismissed). Otherwise, one can take the testimony and ignore the astronomers' speculation.

Question 3: We are a group of people living in the city of Jiblah, in the province of Hillah, and there is an Islamic centre (Husainiyya/Imambarghah) in our area that we rely on it for breaking the fast. This time, we heard the call for Eid prayers and news was spread among the people that it is Eid, and we could not reach Najaf (to confirm), and hence, we broke our fast. What is the ruling about breaking the fast on this day, is it fasting a day qadhaa' and paying a penalty (kaffarah) or is it just fasting a day qadhaa'?
Answer 3: If contentment (itmenaan) was achieved about the confirmation of the crescent of Shawwal through the spread of the news and so on, and it was discovered later otherwise, then there is no penalty (kaffarah) but one must fast qadhaa'. However, if no contentment was achieved and even then the fast was not maintained, then a penalty is required and fasting qadhaa'.

Question 4: Why can we not follow the scientific advancements, I mean specialized instruments, with regards to sighting the moon on Eids and the beginning of the months, and we only rely on sighting with the naked eye?
Answer 4: The reason is because what is understood from the legislative narrations is that what matters in the start of the lunar month is the presence of the crescent in the horizon at the time of sunset at a degree of height and luminescence such that it is possible to observe by the common naked eye without presence of obstacles (i.e. clouds).

Question 5: What is the law about one who broke his fast before Eid based on the spread of the news (of Eid) without a religious proof, out of his ignorance about the law. So does he have to fast qadhaa' and pay the penalty (kaffarah)?
Answer 5: If he were certain then about the permissibility of breaking his fast, he does not have to pay the penalty (kaffarah).

Question 6: If the crescent was sighted in one city, does that suffice for another city, or must both cities share the same horizon?
Answer 6: The same horizon must exist between both cities, meaning that visibility of the crescent in one city mandates its visibility in the other city as well if it were not for the presence of obstacles blocking sighting it such as clouds, a mountain and so on. This occurs when the crescent of the other city, according to careful astronomical calculations, has the same or even better (visibility) characteristics than the first city, looking at its size, height from horizon at the time of sunset and the degree away from the sun.

Question 7: What is the law about the crescent that is sighted in one place and not another?
Answer 7: Every place has its own ruling unless it is confirmed that both places share the same horizon.
Question 8: If there exists between two cities about an hour difference in the times of sunrise and sunset, then do their horizons overlap with regards to the crescent, or not?

Answer 8: They are not considered as sharing the same horizon. However, sighting the crescent in one city, usually is coupled to sighting it in cities west of it if they are near its longitudinal coordinates (if no obstacles are present - such as clouds). Moreover, if the crescent remains in one city longer than the difference of sun rise and sunset in cities to the west of it, it reveals the possibility of sighting the crescent in those cities given their longitudinal nearness to the city where the crescent was sighted.

Question 9: Can the distance be determined between two cities where we can say that they share the same horizon?
Answer 9: It is not possible to determine that accurately. However, if the city of one following the Islamic jurisprudence (mukallaf) is to the west of a city where the crescent was sighted, and they were close to each other in their longitudinal coordinates, such that they do not differ except by one or two degrees, then sighting it in that city suffices for him/her as well.

Question 10: Do Bahrain and the holy city of Najaf share the same horizon?
Answer 10: Yes, their horizons are close, but not close enough such that if the crescent is sighted in Bahrain, then it must also be sighted in the holy city of Najaf. However, if the crescent were sighted in the holy city of Najaf, then usually it is possible to sight it in Bahrain as well, unless there exist natural external factors that obstruct visibility.

Edited by PureEthics
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Do people even look at the moon anymore before they decide. Or do they let someone announce it, so they can start chowing down donuts. 

 

Both, according to Islamic law having witnesses is enough, as well as looking at the moon yourself. Either way, for north america's situation last night, you couldnt see a thing.

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Both, according to Islamic law having witnesses is enough, as well as looking at the moon yourself. Either way, for north america's situation last night, you couldnt see a thing.

 

 

Last night I saw the moon myself, so Eid Mubarak!

 

What I was referring to was some of my Ahle Sunnat Brothers/sisters (we have friends) who celebrated Eid on Monday without looking at the moon, and assumed that when Eid is announced it's official.

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 I am a follower of sayed Sistani and I ate yesterday believing that the new month has started relying on astronomical data from moonsighting.com

 

My question is since I did not know that seeing a moon from a telescope is unrealable do I have to do kaffarah and katha or just a katha of the fast?

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 I am a follower of sayed Sistani and I ate yesterday believing that the new month has started relying on astronomical data from moonsighting.com

 

My question is since I did not know that seeing a moon from a telescope is unrealable do I have to do kaffarah and katha or just a katha of the fast?

 

Just in case send in your question to najaf.org but I did find this:

 

Question 5: What is the law about one who broke his fast before Eid based on the spread of the news (of Eid) without a religious proof, out of his ignorance about the law. So does he have to fast qadhaa' and pay the penalty (kaffarah)?

Answer 5: If he were certain then about the permissibility of breaking his fast, he does not have to pay the penalty (kaffarah).

 

If you were certain that it was eid due to your astronomical data, of which you did not know, was not a method used by Sistani, I believe it is okay. According to the above question on sistani's website.

 

(wasalam)

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