Re-posted Eids Mubarak!

In the days preceding the two Eids (Eid al-Fitr and Eid al-Adha), an air of uncertainty hangs over the Muslim community. Since the sighting of the moon marks the start of these dates some would argue this confusion is inevitable. Yet the ritual chaos we all suffer year after year is not as a result of this unique lunar phenomenon but more as a consequence of the way different communities, imams, committees and organisations handle this sensitive issue.

Whilst awaiting news on the sighting of the moon of Ramadan this year I received a viral text that we have all become accustomed to reading, but this one struck a chord because of its multi-dimensional meaning. It goes something like this:

All Deeobandi, Salafi, Barelwi, Ikhwani and Sufi imams as well as the Islam Channel unanimously are in agreement that tomorrow is… [followed by a large gap building the anticipation of a united start to Eid)

Wednesday!

Some would disregard this as a funny text others an annoying interruption, but humour is often used to disguise an important point and convey a serious point. The lack of unity locally as well as globally and the accompanying sectarianism which transforms the spiritual to nothing more than a political football is frustrating and anger inducing in equal measure.

It is clear that the wide array of days to herald the start of Ramadhan and Eid causes a number of problems as communities are divided by their choices; examples of some of the problems are the following:

• It creates conflict within families on what should be a celebration that brings together the entire family.
• It creates conflict, animosity and unnecessary and often heated arguments between Muslims.
• It exacerbates sectarian conflict.

This is besides the ritual humiliation we experience in explaining these differences to non-Muslims at work and in our communities.

Overall, it places individuals in an unenviable position in deciding which criteria to use to determine the correct day and how one will inevitably be labelled based on this choice.

• Do we use local or global sighting?
• Can we trust the Saudi sighting?
• How can we verify sighting in faraway lands by corrupt governments with vested interests?
• How can local sighting be promoted in countries in which it is too cloudy to make moonsighting meaningful?
• Can we use calculations to determine a date to bring certainty?

Sometimes picking a method out a hat sounds more reasonable than some of the convoluted solutions that are often proffered. Undoubtedly confusion is widespread and this is exacerbated by the mutual finger pointing and the accusations of ‘Wahhabi’ or ‘innovator’ we have become accustomed to from opposing sides of the argument.

It is not my intention to discuss an issue upon which there are divergent opinions, some of which are islamically legitimate.

What is clear is that this is a minefield for all Muslims; individual Muslims should not be blamed for how they choose to navigate this impossible situation, we all muddle along, sticking to Islamic principles, following the local imam or relying on those whose opinion we trust.

What is clear is that these discussions have been raging for decades amongst scholars of every shade. They are played out by Muslims on the street corner as well as the twenty-first century’s answer to it – the blogosphere. The passing of time has not drawn us any nearer to a resolution than it has in any time in the recent past. The bottom line is that no scholar or group has the support base, popularity or ability to compel everyone to follow one opinion or sighting declaration, with all due respect their pronouncements are nothing more than non-binding opinions. If unity is to be achieved there needs to be an ability to bind others to follow one declaration, without which our present situation of multiple eids will remain with us.

Searching for a solution necessitates looking beyond the local, it must unite, be based on a process built on authority, transcend national difference, and most importantly stem from Islam.

Difference of opinion in fiqh is not a bad thing, our past scholarly luminaries differed in areas where the Islamic texts were not definitive, different scholarly approaches to texts have always led to divergent opinions and that is fine as long as this is within the remit of the divine text and the prophetic way, but when differences lead to societal fragmentation one opinion must be adopted for all Muslims. The very matter of who chooses this one opinion in areas of conflict is the main sticking point for Muslims, yet the shari’ah deems this to be the remit of the khaleefah whose responsibility is to ensure Islam is applied. This is best illustrated in the historic discussion on what constitutes divorce.  At the time of the khilafah of Abu Bakr as-siddiq (radiAllahu anhu) there were differences on what constitutes divorce.  Divorce, albeit a personal matter is liable to lead to social breakdown if the husband and wife adopt different opinions on how many pronouncements constitutes the ending of a marriage. This is why Abu Bakr (radiAllahu anhu) adopted an opinion on divorce which was binding upon all Muslims, and although Umar (radiAllahu anhu) held a different opinion he followed the binding opinion in obedience to khaleefah Abu Bakr (radiAllahu anhu), thereby elucidating the shariah principle ‘the order of the imam settles the difference”.

It is clear therefore that we must not add to the animosity, argumentation and sectarianism on an issue upon which our present situation does not afford a resolution. Our energies must instead be focussed on supporting the global calls for unification, the work for the restoration of the rule of Allah and the prophetic way and the appointment of ‘the shade of Allah on earth’ upon the way of  the prophethood.

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