Hot/"ramadan" Answer
-
Every year, a common occurrence is a dispute between followers of various sects about when so-called Ramadan starts and ends. This year is no exception and some countries ended their so-called Ramadan one day before others.
In the so-called Islamic calendar the start of Ramadan depends on the sighting of the new crescent moon. The sighting of the new crescent moon is not an easy task and only expert observers under optimal viewing conditions can see the new-moon crescent. Hence, the vast majority of people never sees the new-moon crescent and only sees the 1-2 day old crescent. This difficulty is a major reason for the annual dispute about the timing. What many people don't know is that the start of so-called Ramadan depends on a myriad of other factors other than the sighting of the new-moon crescent.
The current so-called Islamic calendar was established during the time of Caliph Omar, long after the death of the prophet and the revelation of the great reading. This is confirmed by archeological evidence from coins and manuscripts of the era.
Interestingly, the word "hijri" doesn't appear on manuscripts until much later so we don't really know what this arbitrary dating of the new era was based on.
One of the factors that affects when present-day so-called Ramadan starts depends on when the start of the so-called Islamic calendar was set. For example, had its start been set for three years earlier, then this year the dating of Ramadan would have been a month earlier. As I mentioned above, we know from verifiable archeological evidence that the new calendar was established around 638 AD, long after the prophet's time. Several generations later, a story circulated that Omar decided after consultation with others to make the year of the "hijra" the first date of the new era. So the timing of Ramadan today is dependent not only on the sighting of the new crescent moon but on an arbitrary decision that was made many centuries ago.
As a side note, traditionalists also contend that the prophet first started to abstain in the second year after migration/"hijra". So according to them this means that 2185 was revealed early in Yathrib. The traditionalists contend that Chapter 9 (where they claim there is the alleged calendar modification order) was revealed in the last year of the prophet's life. By holding to this traditional view and backdating the so-called Islamic calendar to the alleged first year of "hijra" sectarians imply that all his life, the prophet abstained on the wrong dates (see Appendix).
Another factor that the start of the present so-called Ramadan depends on is the order of the months at the time the new calendar system was adopted. In "pre-quranic" times, the Arabs didn't use a single standard calendar. Arabs used calendars based on 4, 5, and 6-season system. Some "pre-quranic" Arabs used the calendar system of the Persians. Others used the calendar system of the Jews and some used the calendar system of the Romans. The Nabataeans used to align the months with the zodiac and hence some Arabs used the star based calendar system. Rabi3 months etymology denotes grazing in spring and fall. In Arabia the rainy season, which would promote the growth of grasses for grazing, occurs during autumn. This is confirmed by what is known about Arabs using a 6 season system that split fall into Rabi3 Althani (early fall) and Kharif (late fall) prior to the so-called Islamic calendar. In this system each season lasted two months. The new Omar Calendar that we have today has a different order for the months. The arbitrary decision to rearrange the order of the months also affects when the present day so-called Ramadan occurs.
Hence, in addition to the sighting of the new crescent moon, we have two other completely arbitrary factors affecting when so-called Ramadan starts. Hence, for all intents and purposes, the current so-called Ramadan is completely arbitrary and it is no different than randomly picking a month for abstaining.
The problem of pinpointing an arbitrary month called Ramadan is the same type of problem that the Jews, Christians, and sectarians face in pinpointing their "holy" days in the arbitrary week. For example, sectarians claim that Friday, which they named Al-Jum3at (as opposed to the common noun "ywm al-jum3at"/time of gathering in the great reading), is a special "holy" day where, according to their traditions, Adam was created. What is hard for many people to understand is that the week is completely arbitrary. Hence, the fact is that the week has not always been seven days. Weeks from 4 to 20 days were observed. For example, the ancient Egyptians used a 10-day week while the Mayans used a 20-day week. The week was typically the interval from one market day to the next. Four to 20 days gave farmers and craftsmen enough time to gather and transport products to sell. Hence, when Friday occurs depends on when the present seven day week was arbitrarily adopted and which day it started with.
There is nothing wrong or forbidden with an arbitrary timeframe in itself. The problem is to act as if The God somehow has to conform to the man-made arbitrary timeframes and to say to people that The God ordered you to fast in this or that completely arbitrary timeframe or take that arbitrary day as "holy". Another problem with such arbitrary timeframes is that errors made at the beginning of their adoption are propagated into the future and get larger and larger. This shouldn't be the case because we are not responsible for the errors of those who came before us. Hence, an effective method of specifying a timeframe shouldn't be one that allows such errors to propagate. It should be one that allows those who have faith at any point of time to obey The God's command correctly irrespective of what their predecessors decided to do or not to do. This is impossible with the current so-called Islamic calendar, which as we saw is influenced by decisions made centuries ago. Another problem is that, as we saw earlier, now and in the past people used different calendars, a universal command that is to be understood by everybody would best be based on clear cosmic phenomena and not on man-made calendars.
Now that we presented the problem, let's look in the great reading for the solution.
-
- "shahr ramadhan" is when the reading was descended as a guidance for people and clarifications from the guidance and the criterion, so whomever witnesses "al-shahr", let him abstain it. And whomever was sick or traveling so a count of other days. The God wants to facilitate and not make it hard on you. And so complete the count and magnify The God for what He guided you and perhaps you would be thankful.
A common misconception is that the word "shahr" means month. However, the term "shahr" doesn't mean month. According to Classical Arabic dictionaries, the Arabs used to call the moon "shahr". But what phase of the moon does the word "shahr" imply?
Classical Arabic Dictionaries deal extensively with the etymology of the word "shahr". For instance in the discussion of "shahr", it gives "ash-harat", a derivative of "shahr", as meaning a pregnant woman whose belly is round. It also gives the meaning of "shahira(t)" as a big wide woman. It also gives the meaning of "ash-har" as the bright white color of flowers. The primary meaning of the word "shahr" is "something obvious", "something public", "something wide", and "something bright". Hence, all the etymology of the Arabic word "shahr" indisputably and clearly points to it being the obvious, wide, round, and bright full-moon and not the thin, unobvious, and dim new crescent moon.
There is no evidence that there was a "pre-quranic" month named Ramadhan. The common noun "ramadhan" means "scorching heat". The only derivative from "R-M-Dh" in the great reading is the word "ramadhan", which occurs only once. Hence, there is no way to compare directly the meaning with how it is used in other verses.
However, one can indirectly verify the meaning. Verses such as 2217 indicate that there was big fighting during "al-shahr al-7aram". We also know that the whole context of chapter 9 (or the second half of the very long chapter 8, since the "bism Allah" are the only separators) is about fighting the idolaters who broke their treaty. A sign in verse 981 indicates that the time of a particularly big fight that the hypocrites were fearful from was a hot time of the year. Shortly after 982, 986 talks about a chapter descending at that time and from 2185 we know that "shahr ramadhan" is when the great reading was descended so that provides an additional link between "shahr ramadhan" and "al-shahr al-7aram". Hence, circumstantial evidence from the great reading supports that "al-shahr al-7aram"/"shahr ramadhan" is a hot time of the year and confirms the dictionary's meaning.
With this understanding, let's now complete the translation of 2185 that we started above
- The full moon of scorching heat is when the reading was descended as a guidance for people and clarifications from the guidance and the criterion, so whomever witnesses the full-moon, let him abstain it. And whomever was sick or traveling so a count of other days. The God wants to facilitate and not make it hard on you. And so complete the count and magnify The God for what He guided you and perhaps you would be thankful.
Now 2185 contains the complete information that we need to know when to start the abstinence. It is the complete information irrespective of what calendar system each nation or group uses because it doesn't rely on any calendar system and instead relies on easily witnessed cosmic phenomena.
When does scorching heat begin to take place? The time of scorching heat starts after the summer solstice. This is the time when the sun is at its highest point and hence the shadow is smallest. Verse 2545 talks about the indicative relationship between the sun and the shadow. It is after the summer solstice that the weather starts to become hot.
Interestingly, the full-moon around the summer solstice is special because it follows a lower path across the sky compared to the rest of the year's full moons and for some reason our brains are wired to perceive such full-moons as larger than normal. In fact, not only will the full-moon seem bigger than normal, but the low-hanging full moon takes on an orange hue as a result of scattered moonlight in Earth's dusty atmosphere. For the same reason that warning lights are orange, this orange hue creates a strong visual response, preserves the observer's night vision, and allows him/her to better see the shape and details of the moon than the normal white moon light (while driving, we all experienced how looking into white headlights degrades those abilities). Hence, the full-moon after the summer solstice is easier to witness. Moreover, because this orange moon appears while the days are longest, at the time of its appearance it is still daylight and it is still hot outside. All these signs are certainly not coincidental.
Now the next question to ask is about the year. Is the year in the great reading solar or lunar?
-
10.5. It is He who made the sun a shining brightness and the moon a light and made it stages; so that you might know the number of years and the calculation. The God didn't create this except with the truth, He explains His signs to people who know.
From 105, it can be seen that the learning of the number of years and calculation are helped by either or both the sun and the moon, however there is no mention of a specific stage of the moon. Another sign that makes it absolutely clear that the year is solar is in 1712
17.12. We have made the night and the day as two signs the sign of the night We have obscured, while the sign of the day we have made visible so that you may seek favors from your Lord, and so that you may know the number of years and the calculation, and We have explained all things in detail.
Given that night and day is certainly determined by the sun and not the moon, the sign in 1712 leaves absolutely no doubt that the year is solar.
More confirmation is in 1247-49 that talk about the "year" definitely as a solar year because of reference to agricultural cycles and planning of crops that would have to be done according to seasons that don't change from one year to the next.
A verse that is often mistranslated and hence confused is 2189. Here is the mistranslation of Yusuf Ali
002.189
YUSUFALI They ask thee concerning the New Moons. Say They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage. It is no virtue if ye enter your houses from the back It is virtue if ye fear Allah. Enter houses through the proper doors And fear Allah That ye may prosper.Please notice that Yusuf Ali and most other translators translate "ahila(t)" (the plural of "hilal") as new moons. On the other hand, the meaning given for "hilal" by Arabic lexicons such as Al-Mo7it, Al-Wasit, and Lisan Al-3arab is different. The lexicons say that the "hilal" is the moon in both its beginning and its end. Yet for some reason, most translators ignored this fact and instead claim that "hilal"/"ahila(t)" means only the new moon. Let's now replace new-moons with the correct translation
- They ask you regarding the crescent moons, Say "They are timings for the people as well as for the debate." And piety is not that you would enter a home from its back, but piety is whomever is righteous and come to the homes from their main doors. And be aware of the God that you may succeed.
According to the corrected translation, crescent moons in general (both the thinning crescent and the widening crescent) can serve as timing devices.
Another verse that talks about timing/"myqat" is 7142 where Moussa is described as completing the "myqat"/timing. So "myqat"/"mawaqit" can signify timing/timings for completion of something.
- And We appointed for Moussa thirty nights, and We completed with ten thus was completed the timing of his Lord, forty nights...
We also hear about 10 nights in 892.
Interestingly, 10 nights is exactly how long it takes for the full-moon to reach the crescent stage. Note the relationship between the 10 extra nights in 7142 and the 10 days of "7ajj"/debate in 2196. We hear about 10 days in 2196, three during the "7aj"/bargain and seven when those whose family was not in the institution of hearing and obeying the restriction/"al-masjid al-haram" return. As for those whose family is in the institution of hearing and obeying the restriction, they would stay the whole 10 days. This makes sense because those whose family are not oriented to the truth from our Lord, should go back earlier to teach them based on what they heard. Hence, putting 2189, 7142, and 2196 together, we can see that the "ahila(t)"/crescents provide timing for the completion of the "7ajj"/debate not its beginning.
We also know from 2189 that we should come into houses from the obvious front doors and not from the obscure backs. This hints to us that the "7ajj"/debate starts with the obvious full moon and that the unobvious crescent is what ends the "7ajj"/debate. This way it lasts for 10 total days, which is the exact period from full-moon to crescent
<full moon ><---10 days--><-- thinning crescent 4-5 days--><-- widening crescent ---4-5 days--><---10 days--><full moon>
This is how the crescents provide timing for the "7aj"/bargain. Moreover, the "7aj"/bargain is a known counted days at the four restriction "ash-hur"/full moons. They are the 10 days between the full moon and the crescent moon for four consecutive full moons, starting with the full moon of scorching heat/"ramadhan" after the summer solstice. This gives people 4 opportunities per year to meet up for the "7ajj"/debate.
Verse 2184 talks about abstaining for a few/"ma3doodat" days. The word "ma3doodat" typically indicates a number from 3-10 as the term is used for numbers which can be simply counted even by the fingers of the hand. As we saw already, 2196 indicates that the full time of "7ajj"/debate is 10 days for those whose family are in the institution of hearing and obeying the restriction and three days for those whose family is not (could be shortened to two according to 2203). Thus, in 2185 the complete count is 10 days, which again is the exact period from full-moon to crescent. Hence, the crescent once again serves as a timing device, in this case to time the abstinence.
-
This would be a good time to find out how the restricted full-moons fit in all this. First, let's see the traditional view. The reason for the so-called Islamic calendar is always given as verse 937
- But the "nasi'a" is an increase in rejection, whereby those who have rejected are misguide with it. They make it permitted one year, and they restrict it one year, to circumvent the count that The God has made restricted; thus they make lawful what The God made restricted! Their evil works have been adorned for them, and The God does not guide the rejecting people.
The whole lunar calendar was adopted to avoid the "nasi'a". Interestingly, despite this there is no consensus about what the word "nasi'a" means. Some people claim that it is the addition of an intercalary month. Others claim that it is the haphazard assignment of the restricted "ash-hur" at the beginning of each year. All the classical Arabic dictionaries say that "nasi'a" means "delay" and that the Arabs used to delay the start of the restricted "ash-hur" by making the month of Safar restricted instead of Mu7aram. Given the etymology of the word that points to "delay" then most probably the dictionaries are the most correct and their meaning has nothing to do with changing the calendar to lunar, since the arbitrary assignment of a restricted "shahr" can be delayed in a lunar calendar just as easily as in a solar one.
Another verse that is used to justify a fully lunar calendar is 936. Here is a translation of 936 that is based on our findings
- The count of the full-moons with The God is twelve full-moons in The God?s book the day He created the heavens and the earth; four of them are restricted. This is the correct obligation; so do not wrong yourselves in them; and fight those who set-up partners collectively as they fight you collectively and know that The God is with the forethoughtful.
Now, people will point out that in some years the number of full-moons is actually 13. However, we are not concerned about the number ("3adad") of full-moons in a year. We are concerned about the count ("3idat") of full-moons in a year.
To illustrate the difference between "3adad" and "3idat", let me use an example. In so-called Islamic countries the laws for divorce state that there is a 3 months waiting period before a divorce becomes final. Hence, a couple who divorced on September 7th would have their divorced finalized on December 7th, if using the Georgian calendar. Or applying the same principle in the so-called Islamic calendar, a couple who divorces on the 12th of Mu7aram would have their divorce finalized on the 12th of Rabi3 Al-Thani. Hence, the number of months is 3 and the waiting period in both cases is approximately 90 days. As we will see, this is different than the count "3idat".
Verse 2228 provides interesting clues into how the count is different than the absolute number. It shows us how waiting periods and "shahr" are measured.
It can be seen from 2226-228 that in case the couple decides to divorce after the initial 4 "ash-hur" waiting period in 2226, then 2228 prescribes an additional waiting period of 3 menstruations.
What is interesting here is that assuming that the average is 28 days for a menstrual cycle and it lasts for a week, counting 3 menstruations could be between 56+7=61 days (if the lady happens to have her menstruation right after the divorce) and 82 days (if the lady happens to finish her menstruation right before the divorce). This is certainly different than the 90 days we found earlier by waiting for 3 months.
In 2226, assuming a cycle of full moon to full moon is 30 days, then waiting for 4 "full moons" could range from 90 days (if a full moon occurs right after the couple is estranged) to 119 days (if a full moon occurred right before the couple is estranged). This is again different than the 120 days of the absolute 4 months.
Another interesting observation is that 2234 talks about 4 "ash-hur" plus 10 (days?/nights?) for the woman whose husband died. What are the 10 days/nights after the full moon? As we saw earlier, it is the time it takes for the full-moon to reach the crescent stage again. So here we have the crescent used as a timing device for the purpose of counting the waiting period.
There is a sign in this that can help us to correctly understand 936. If The God was telling us about the number (i.e., an absolute number), then given that a few billion years passed since He created the moon and the earth, the absolute number of full-moons would not be twelve but would be in the billions. Hence, what is meant here is not an absolute number but how to count the full moons in a year. What The God is telling us is that we should always count 12 full moons in a year, out of which, we should count four as restricted. We start with the marker given to us. So in a solar year starting from the summer solstice, the first full-moon to count would be the one after the summer solstice and that is the full-moon of "ramadhan"/scorching heat. So what happens in the occasional years where we have 13 full-moons from one summer solstice to the next? The answer is that we simply do not count the 13th moon. This would automatically readjust the count and the full-moon of "ramadhan" would always be the first moon after the summer solstice. It is a very clear and surprisingly simple mechanism. All it requires is that we put our faith in The God and count only 12 full-moons in a year despite that we occasionally see 13.
-
So now that we have this puzzle finally solved, let's turn our attention back to the restricted full-moons. We already determined that the first full-moon after the summer solstice (the full-moon of "ramadhan") is the first restricted full-moon. Hence, counting four full-moons beginning with the first full-moon after the summer solstice would give us the restricted four full-moons and as usual, the crescent times the end of the period (a period of about 90+10 100 days). The solstice happens towards the later part of June (June 22 or so). The full-moon of scorching heat would be 0-30 days after that. Thus, the start of the restricted full-moons would be on average around the beginning of the second week of July and would end around the third week in October (this is average but it could be sooner or as late as end of October depending on when the full-moon occurred after the summer solstice). So the restriction full-moons cover the time from about mid summer to mid fall.
The timing of the restriction is significant, especially given that the restriction is on hunting wild-life. Interestingly, the restriction doesn't cover domesticated livestock animals (see 51). Why is that? The answer may be because summer is the time when most wild animals and even wild birds give birth. By killing a wild female animal, you are not only killing it but you would also be inadvertently killing all its new-born off-spring who cannot feed and fend for themselves. Also, finding the new-born animals gives the hunter an unfair advantage because the mother is sometimes reluctant to leave them or the hunter can just wait close by until the mother comes back for them and easily bring her down. On the other hand, when a mother of a domesticated livestock animal is killed, her new-born can be easily cared for by people and they will survive fine. Of course, our analysis indicates that the restriction period would be different between the southern and the northern hemisphere. This is fine. There is nothing in the great reading that indicates that they should be the same for people all over the world. We should orient our direction to the truth from our Lord wherever we are, whether in the Southern or Northern hemisphere (see 2149).
In conclusion, we can see that The God gave us a clear marker for the restriction month. This clear marker is independent from any man-made calendar system and instead relies on easily witnessed cosmic phenomena. The orange full-moon after the summer solstice that appears clearer and larger to the observer and is directly in the line of sight can be witnessed by almost everybody so that even primitive societies with no means to calculate the moon cycles ahead of time can witness it. 2185 doesn't say "whoever was told by someone, who was told by a Mullah about "al-shahr"", it says "whoever witnessed "al-shahr"". This is the simplest and most straightforward method that would generate the least discrepancies no matter how primitive or advanced a society is and no matter what man-made calendar system they use. Moreover, this marker is unaffected by the arbitrary decisions of people who came before us and we don't have to implicitly blindly accept those decisions. Hence, those who have faith can always now and in the future make a fresh start and reset the system to the true marker. So clearly this is a robust timing solution that is not affected by any errors propagated from those who came before us.
Interestingly, after completing this article, we inadvertently found out exactly when the night of destiny ("laylat al-qadr") occurs. Simply, the great reading was descended in the night of the full-moon of scorching heat.
Although we answered several questions, as usual many questions remain. For example, what is the difference, if any, between "3am" and "sana(t)"? Both are equally translated as "year" but this seems unlikely because of 2914 where both are used.
IMPORTANT DISCLAIMER
- This is the book no doubt in it, a guidance for the forethoughtful.
This article reflects my personal interpretation of the verses of the reading as of November 14, 2004. I will try to improve my understanding of the great reading and the universe, except if The God wills and perhaps my Lord guides me to what is nearer in rationality. Please verify all information within for yourself as commanded in 1736, and remember that simply "none" is the forethoughtful answer to 456. If The God willed, the outcome of this article will be beneficial.
-
APPENDIX
According to unverifiable hearsay stories, it is alleged that Abu Musa Asha'ari, the Governor of Basra wrote the following to Caliph Omar
"Amir-ul-Mominin, we receive instructions from you every now and then, but as the letters are undated, and some times the contents of the letters differ, it becomes difficult to ascertain as to which instructions are to be followed."
The unverifiable hearsay tale of the establishment of the new calendar then goes something like this
That set Omar thinking. In the meantime, he received from Yemen a draft for some money which was encashable in Shaban. Omar thought that the practice of merely mentioning the month in such cases was defective for one could not be sure whether the month referred to was of the current or the following year.
Omar convened an assembly to consider the question of calendar reform.
Some one suggested that the Roman calendar should be adopted. After discussion the proposal was rejected as the Roman calendar dated from too remote an era and was cumbersome.
It was next considered whether the Persian calendar might be adopted. Hormuzan explained the salient features of the Persian calendar called 'Mahroz'. The consensus of opinion was that such a calendar would not be suitable for the Muslims.
The general opinion was that instead of adopting any alien calendar, the Muslims should have a calendar of their own. This was agreed to, and the point next considered was from when should such an era begin?
Some one suggested that the era should begin from the date of birth of the Holy Prophet. Some suggested that it should begin from the death of the Holy Prophet. Ali suggested that it should begin from the date the Muslims migrated from Mecca to Madina. After discussion, Ali's suggestion was agreed to.
The Holy Prophet had migrated in the month of Rabi-ulAwwal, when the year had already run two months and eight days. Next the question arose from which month should the new era start.
Some one suggested that the calendar should start with the month of Rajab as in the pre-Islamic period this month was held sacred. Some one proposed that the first month should be Ramzan as that is a sacred month for the Muslims. Another proposal was that the first month should be 'Zul Hajj' as that is the month of the pilgrimage.
Usman suggested that as in Arabia the year started with Muharram the new era should also start with Muharram. This suggestion was accepted. The date was accordingly pushed back by two months and eight days, and the new Hijri calendar began with the first day of Muharram in the year of migration rather than from the actual date of migration.
-
Peace Ayman
Excellent, super, informative and thoughtful.
-
Peace all,
An Indepth RESEARCH on SALAAT
peace,
lets take a look at Yankee's question and apply it to Ramadan
Taking the northern hemisphere as an example ;during summer at latitudes beyond 66 degrees North the sun does not set at all so how do you abide to the dawn and dusk salat??
this question can also be applied to Ramadan fasting/abstaining from dawn to dusk, how can fasting in Ramadan be upheld at the same time all over the world (or at two seperate times, one for the northern hemisphere and one for the southern, but there are also no times in the year when the sun sets/rises for a whole hemisphere i think) when there are basically no times in the whole year when the sun sets/rises all over the earth for any amount of days, lets say Ramadan is in summer how can people in latitudes beyond 66 degrees north abide by it? this is only part of the problem, in verses 2184, 2196, 482, 589, 595, 584, and so forth we are told to abstain/fast in different occasions for different reasons, so lets say somebody that lives in latitudes beyond 66 degrees North during the summer and breaks a pledge, how would he abstain/fast according to 2196? to my view these verses aren't telling us to fast from dust to dawn when we fail at doing these certain things but to abstain from doing a particular thing when we do so (hence the meaning of saum-abstain) for these reasons I believe we have to change our views of dawn/dusk when it comes to Ramadan too, I'm not sure if Abstinence was also decreed for the prophet and his people as well too? whats your view Marie?
peace
Peace all,
Peace SwedenMajidah, all,
How do muslims who live in Northern Europe, say Norway and Sweden, organise the fast? In summer there is no night, in winter there is no day, more in the extreme North, but it also happens in the south part, I experienced it.- O you who believe, fasting is decreed for you as it was decreed for those before you perhaps you may be righteous.
In 2187, Allah explains us how to fast, I think it is valid for all people whatever our geographical situation.
If we cannot apply it for certain areas of our sphere during seasons of winter and summer, perhaps this is the proof that the month of ramadan is neither in winter nor in summer but in other season.
- It has been made lawful for you during the night of fasting to approach your women sexually. They are a garment for you and you are a garment for them. God knows that you used to betray your souls so He has accepted your repentance, and forgiven you; now you may approach them and seek what God has written for you. And you may eat and drink until the white thread is distinct from the black thread of dawn; then you shall complete the fast until night; and do not approach them while you are devoted in the temples. These are God?s boundaries, so do not transgress them. It is thus that God makes His revelations clear to the people that they may be righteous.
We know the timing of ?alhajj? is in the months (restricted months) which have been appointed (2197).
If the four restricted months correspond to the season of autumn in order to preserve wildlife in the northern hemisphere, we read in chapter 106 that Quraysh accomplish their journey in winter and summer; they don?t travel during the season of autumn which could correspond to the period of the ramadan and alhajj (the four restricted months) and where they receive "alhujjaj / Pilgrims" (919).
Any comments appreciated
Thanks
Marie
-
Peace sister Marie, all,
this question can also be applied to Ramadan fasting/abstaining from dawn to dusk, how can fasting in Ramadan be upheld at the same time all over the world (or at two seperate times, one for the northern hemisphere and one for the southern, but there are also no times in the year when the sun sets/rises for a whole hemisphere i think) when there are basically no times in the whole year when the sun sets/rises all over the earth for any amount of days, lets say Ramadan is in summer how can people in latitudes beyond 66 degrees north abide by it?
I think that if abstaining is abstaining from food and drink then we are told that those who can do it but with great difficulty should give out charity instead. This would certainly apply to those few living in areas where the days are extremely long.
If the four restricted months correspond to the season of autumn in order to preserve wildlife in the northern hemisphere, we read in chapter 106 that Quraysh accomplish their journey in winter and summer; they don?t travel during the season of autumn which could correspond to the period of the ramadan and alhajj (the four restricted months) and where they receive "alhujjaj / Pilgrims" (919).
Any comments appreciated
The Arabs had six and five season systems that divided what we know today as "summer" into "sayf" (Around 22 april - 22 June) and "qayth" (Around 22 June - 22 August). Hence, "ramadhan" occured in "qayth" not "sayf".
You actually bring up a very important point that totally destroys the present so-called Islamic calendar. In a purely lunar calendar, the alleged restricted months change and would eventually fall in "shitaa" or in "sayf". However, because Quraysh traveled during those times, those CANNOT be the times of the resticted full-moons of "7ajj"/debate.
Given that "7ajj" is a gathering like the annual fair where people gather their products to sell, it makes perfect sense that Quraysh would travel in "sayf" before the start of the restricted full-moons in "qayth" to buy goods to sell at the "7ajj". After the end of the restricted full-moons, it would also make sense that they use the money they earned during trading and travel to buy goods.
Thank you for helping me further clarify and confirm my understanding.
Peace and all best wishes,
Ayman
-
Peace brothers Hafeez and Peace,
Excellent, super, informative and thoughtful.
I found your article quite informative, and it seems like the best understanding I've heard so far. Great work!
Thank you for your kind comments and encouragement. Ultimate gratitude is to The God who descended the book and didn't allow any deviation in it.
It is brother Zein who got me thinking about this topic again after I had set it aside a while back when I reached a dead end. The reminder that he provided me led to this article and finally solving this puzzle.
Peace and all best wishes,
Ayman
-
Peace Ayman,
...it makes perfect sense that Quraysh would travel in "sayf" before the start of the restricted full-moons in "qayth" to buy goods to sell at the "7ajj". After the end of the restricted full-moons, it would also make sense that they use the money they earned during trading and travel to buy goods.
Please claify what does "restricted full-moons" mean? What has trading and traveling got to do with "restricted full-moons"?
Thanks and GOD Bless.
-
Peace Danish,
Please claify what does "restricted full-moons" mean? What has trading and traveling got to do with "restricted full-moons"?
The restriction full-moons is counting a period spanning four full-moons starting with the full-moon of scorching heat/"ramadan". During that period, hunting wildlife is restricted and the gathering of the "7ajj"/debate takes place.
Chapter 106 addresses the people of the prophet. They were making two trips one in "sayf" and another in "shetaa". Those cannot be the same times as the time of "7ajj" where they have to be present (not traveling) so that they can conduct their business. More confirmation that people worked all year so that they can sell their products at the "7ajj"/debate is in 2827 where hiring is done for the purpose of the "7ajj"/debate.
I hope this helps clarify things.
Peace,
Ayman
-
Peace brother Ayman, all,
Allah says "The count of the shuhoori with God is twelve shahran..." ,
if "shahr" = the moon, some years have 13 full moons
Question about article "What is Religion?"I disagree with your understanding about the word meeqat in 7142, another word with the same root is used in 4103 (kitab mawqoot/the timed book)
In 7142, we read "fatamma meeqaturabbihi arbaAAeena laylatan" doesn't mean that "meeqat" indicates only the end of a period.The complete term would take forty nights = fatamma meeqaturabbihi arbaAAeena laylatan
meeqat = 40 nights (a period)
For me alahilat/new moon or crescent indicates the begenning and the end of the four restricted shahr (aljajj) among the twelve months in a year (936)
I don't find any quranic evidence that "alqamar/the moon" = shahr.
Maybe 584 brings an additionnal information about the word "shahr"
- If he cannot find any, then he shall fast two consecutive months (shahrayni mutatabiAAayni) before any sexual contact between them. If he cannot, then he shall feed sixty poor people. That is so you would believe in God and His messenger. And these are the limits set by God. The disbelievers have incurred a painful retribution.
"shahrayni mutatabiAAayni/two consecutive shahr" and "to feed sixty poor people" is a coincidence or not?
I don't mean that shahr = 30 days but 584 can clarifiy the length of the month.
In 2184, should we understand that for those who can do so but with difficulty, then to feed the same number of indigents than the number of days of abstinence (shahr ramadhan)?
1 day of abstinence = to feed 1 indigent
2 days of abstinence = 2 indigents
...
- A few number of days. But, if any of you is sick or is traveling, the number of days should be made up later. For those who can go through Abstinence only with hardship, there is compensation, the feeding of an indigent. Any additional charity will mean additional reward. However, if you knew better, the training course of Abstinence is good for you.
Looking for your thoughts
Thanks
Marie
-
peace all.
In SULTANATE OF OMAN (MUSCAT) the festival of KHAREEF is celeberated from 15TH JULY TO 14TH AUGUST, every year. Many visitors come from neighbouring countries like Dubai, Bahrain, Qatar, Saudi Arabia, Kuwait etc.
I do not know why the Omanis do not follow the Islamic calendar, but follow the Christian calendar.
thanks.
-
Peace sister Marie, all,
Allah says "The count of the shuhoori with God is twelve shahran..." ,
if "shahr" = the moon, some years have 13 full moons
Question about article "What is Religion?"We should only count 12 even in the years where there are 13. Hence, we should simply not count the 13th moon. The difference between absolute number ("3adad") and count ("3idat") was explained in more details in the article. Please go over those details again and let me know if there is anything that specifically requires more clarification.
I disagree with your understanding about the word meeqat in 7142, another word with the same root is used in 4103 (kitab mawqoot/the timed book)
In 7142, we read "fatamma meeqaturabbihi arbaAAeena laylatan" doesn't mean that "meeqat" indicates only the end of a period.It doesn't mean only the start of a period either. So we agree that it could mean EITHER end of a period OR start of a period.
The complete term would take forty nights = fatamma meeqaturabbihi arbaAAeena laylatan
meeqat = 40 nights (a period)
That is a perfect example of "meeqat" used to describe the END of a period. In this case, the end of a 40 night period. It is IMPOSSBILE to time a 40 day period with the "hilal" as a start and at the end. So how was "hilal" a timing device for Moses? It is a timing device because the extra 10 days is EXACTLY how long extra it takes for two consecutive full-moons to reach the "hilal" stage again. Hence, Like us Moses used the "hilal" as a timing device.
Remember, The God didn't just make up special timing devices for the 1400 year old Arabs. The same logical principles and timing devices were applied by previous messengers.
For me alahilat/new moon or crescent indicates the begenning and the end of the four restricted shahr (aljajj) among the twelve months in a year (936)
936 doesn't mention "ahilat" so you must be refering to the wrong verse.
I don't find any quranic evidence that "alqamar/the moon" = shahr.
What do you think "shahr" means? How can we witness a "shahr"?
Maybe 584 brings an additionnal information about the word "shahr"
- If he cannot find any, then he shall fast two consecutive months (shahrayni mutatabiAAayni) before any sexual contact between them. If he cannot, then he shall feed sixty poor people. That is so you would believe in God and His messenger. And these are the limits set by God. The disbelievers have incurred a painful retribution.
"shahrayni mutatabiAAayni/two consecutive shahr" and "to feed sixty poor people" is a coincidence or not?
I don't mean that shahr = 30 days but 584 can clarifiy the length of the month.
In 2184, should we understand that for those who can do so but with difficulty, then to feed the same number of indigents than the number of days of abstinence (shahr ramadhan)?
1 day of abstinence = to feed 1 indigent
2 days of abstinence = 2 indigents
...
- A few number of days. But, if any of you is sick or is traveling, the number of days should be made up later. For those who can go through Abstinence only with hardship, there is compensation, the feeding of an indigent. Any additional charity will mean additional reward. However, if you knew better, the training course of Abstinence is good for you.
Firstly, 2184 doesn't say how many indigents to feed. From the Arabic original and even the English translation you provided, it seems like it is feeding just ONE indigent for the 10 days (i.e., 10 days of abstinence = feed 1 indigent)
Abstaining for the period of two consecutive full moons means abstaining for ONE full-moon cycle (i.e., 1 day of abstinence = feeding of 2 indigents).
Secondly, please see 589 where feeding 10 indigents is equivalent to abstaining for 3 days.
So here we have 1 day of abstinence = 3.33 indigents!
Hence, indigents and days of abstinence are not the same and their ratio depends on what it is we are compensating for.
I hope this was useful.
Peace and all best wishes,
Ayman
-
Peace brother Ayman, all,
Thanks for your patience and understanding.
Peace sister Marie, all,
Allah says "The count of the shuhoori with God is twelve shahran..." ,
if "shahr" = the moon, some years have 13 full moons
Question about article "What is Religion?"We should only count 12 even in the years where there are 13. Hence, we should simply not count the 13th moon. The difference between absolute number ("3adad") and count ("3idat") was explained in more details in the article. Please go over those details again and let me know if there is anything that specifically requires more clarification.
Maybe I'm wrong but I disagree with you and I think that 936 is a proof that the word "sha-hr" doesn't mean the full moon because we can't count 12 full moon every year. I respect your view and as I already said it, I consider "alqamar" as the full moon which becomes through stages like an old curved sheath (3639).
I disagree with your understanding about the word meeqat in 7142, another word with the same root is used in 4103 (kitab mawqoot/the timed book)
In 7142, we read "fatamma meeqaturabbihi arbaAAeena laylatan" doesn't mean that "meeqat" indicates only the end of a period.It doesn't mean only the start of a period either. So we agree that it could mean EITHER end of a period OR start of a period.
What is said in 7142 is not a good example to solve our problem, Allah didn't appoint for Moses a specified sha-hr completed with ten but only forty nights whatever the stage of the moon.
About hilal (new moon or crescent), I consider it both the start and the end of a period or the end and the start of a period
sha-hr 12........................sha-hr 1..............................sha-hr 2.............
---------------->hilal1--------------------> Hilal2----------------------->Hilal 3For example Hilal 1 is the end of the 12nd sha-hr and the start of the first sha-hr
Hilal 2 is the end of the first sha-hr and the start of the second sha-hr
Hilal 1 and 2 are the start and the end of the first sha-hr.
I don't find any quranic evidence that "alqamar/the moon" = shahr.
What do you think "shahr" means? How can we witness a "shahr"?
This is a good question and I will try to answer it insha'Allah.
We read
Shahru ramadana (2185)Inna AAiddata (the count) alshshuhoori AAinda Allahi ithna AAashara (12) shahran (936)
minha arbaAAatun (Four of these twelve sha-hr) hurumun (are restricted) (936)
Yas-aloonaka AAani al-ahillati qul hiya mawaqeetu lilnnasi waalhajji (2189)
"al-ahillati" are a timing mechanism for 1) the people as well as for 2) Alhajj.
"Alhajju" ashhurun maAAloomatun (which have been appointed) (2197) which correspond to the four restricted ashhurun.
"al-ahillati" are a timing mechanism for the twelve sha-hr.
In 2185 we are told "whoever of you obseve/witness alshsha-hra, then let him abstain it"
"alshsha-hra" refers to "shahru ramadana/the period of ramadan", I prefer to use a period for the word "sha-hr" instead of a month or cycle of moon.
There are twelve periods per year which have a start and an end
When I observe a period of ramadan, I have to abstain it; to abstain this period which is one period among the twelve periods in the year.
How to determine the start and the end of any period among the tewelve periods, the response is provided in 2189.
We are not asked to abstain the full moon or the new moon or the moon but a period of ramadan.
Allah didn't ask us to abstain 10 days (it is only guessing work) but to abstain a period of ramadan.
- A few number of days. But, if any of you is sick or is traveling, the number of days should be made up later. For those who can go through Abstinence only with hardship, there is compensation, the feeding of an indigent. Any additional charity will mean additional reward. However, if you knew better, the training course of Abstinence is good for you.
Abstaining for the period of two consecutive full moons means abstaining for ONE full-moon cycle (i.e., 1 day of abstinence = feeding of 2 indigents).
I disagree "shahrayni mutatabiAAayni" in 584 correspond to two periods among the twelve periods in the year.
For the moment I don't adhere to the meaning of ramadan as extreme heat" and I lean towards early autumn. I think a period of ramadan is the first period of the year and occurs during the first season.
Maybe I'm wrong but it is simple to abstain during early automn than extreme heat; "Allah wants to bring you ease and not to bring you hardship"(2185).
The God knows best
Marie
-
Peace sister Marie, all,
Maybe I'm wrong but I disagree with you and I think that 936 is a proof that the word "sha-hr" doesn't mean the full moon because we can't count 12 full moon every year.
It doesn't matter how many full-moons there are in a year, we are told to only count 12 full moons. This would automatically adjust the cycle every three years since every three years we would get a year with 13 full moons.
I respect your view and as I already said it, I consider "alqamar" as the full moon which becomes through stages like an old curved sheath (3639).
This is impossible because it is not just the "full moon" that swims in an orbit" in 2133 but the moon in all its phases does.
What is said in 7142 is not a good example to solve our problem, Allah didn't appoint for Moses a specified sha-hr completed with ten but only forty nights whatever the stage of the moon.
Every sign in the great reading is a good example, especially 7142 where the term "meeqat" is used. We KNOW that "crescents" are used as "mawaqeet". Moses must have used the "crescent" too because the crescents are the timing devices made by The God for ALL people and this was not a special invention for the Arabs.
About hilal (new moon or crescent), I consider it both the start and the end of a period or the end and the start of a period
sha-hr 12........................sha-hr 1..............................sha-hr 2.............
---------------->hilal1--------------------> Hilal2----------------------->Hilal 3For example Hilal 1 is the end of the 12nd sha-hr and the start of the first sha-hr
Hilal 2 is the end of the first sha-hr and the start of the second sha-hr
Hilal 1 and 2 are the start and the end of the first sha-hr.
According to 7142, it is IMPOSSIBLE to do timing/"meeqat" of a 40 day period with crescent/"hilal" BOTH at the start and at the end. You have to choose either start or end. Hence, crescent/"ahilat" are used to time EITHER the start OR the end of a period but not BOTH.
What do you think "shahr" means? How can we witness a "shahr"?
This is a good question and I will try to answer it insha'Allah.
We read
Shahru ramadana (2185)Inna AAiddata (the count) alshshuhoori AAinda Allahi ithna AAashara (12) shahran (936)
minha arbaAAatun (Four of these twelve sha-hr) hurumun (are restricted) (936)
Yas-aloonaka AAani al-ahillati qul hiya mawaqeetu lilnnasi waalhajji (2189)
"al-ahillati" are a timing mechanism for 1) the people as well as for 2) Alhajj.
"Alhajju" ashhurun maAAloomatun (which have been appointed) (2197) which correspond to the four restricted ashhurun.
"al-ahillati" are a timing mechanism for the twelve sha-hr.
It is IMPOSSIBLE for the crescents to a be timing mechanisms for 12 anything because there are in REALITY 24-26 crescents/"ahilat" in a year. Remember "ahila(t)"/crescents mean both the widening crescents and the thinning crescents.
In 2185 we are told "whoever of you obseve/witness alshsha-hra, then let him abstain it"
"alshsha-hra" refers to "shahru ramadana/the period of ramadan", I prefer to use a period for the word "sha-hr" instead of a month or cycle of moon.
There are twelve periods per year which have a start and an end
When I observe a period of ramadan, I have to abstain it; to abstain this period which is one period among the twelve periods in the year.
How to determine the start and the end of any period among the tewelve periods, the response is provided in 2189.
"Period" is not the dictionary meaning of "shahr", so we must have very strong evidence from the great reading to support that it means "period".
I looked in 2189 but I didn't find any answer on how we can determine 12 periods using the 24-26 crescents/"ahila(t)" as timing devices.
Could you please kindly translate "shahr" as "period" instead of leaving it as "shahr" and let us know how we can determine the start and end of any "period" among the twelve "periods" using the 24-26 crescents/"ahila(t)" in a year.
We are not asked to abstain the full moon or the new moon or the moon but a period of ramadan.
Allah didn't ask us to abstain 10 days (it is only guessing work) but to abstain a period of ramadan.
Sister Marie, you criticize but do not tell us what the period of "ramadan" or abstinence is. It is always better to provide an alternative when one criticizes something.
Please tell us how long is the period of abstinence.
I disagree "shahrayni mutatabiAAayni" in 584 correspond to two periods among the twelve periods in the year.
Please tell us what those mysterious "periods" are.
For the moment I don't adhere to the meaning of ramadan as extreme heat" and I lean towards early autumn. I think a period of ramadan is the first period of the year and occurs during the first season.
Maybe I'm wrong but it is simple to abstain during early automn than extreme heat; "Allah wants to bring you ease and not to bring you hardship"(2185).
Sister, please translate the word "ramadan" for us. We have to abstain according to the command. We can't know the command without knowing the meaning.
Thanks and all best wishes and peace,
Ayman
-
Peace brother Ayman,
It doesn't matter how many full-moons there are in a year, we are told to only count 12 full moons. This would automatically adjust the cycle every three years since every three years we would get a year with 13 full moons.
Personnaly I understand from 936 that there are 12 fixed periods per years not 11 or 13 periods and I think it doesn't imply that we have to only count 12 sha-hr/12 full moons according to your reasoning.
I respect your view and as I already said it, I consider "alqamar" as the full moon which becomes through stages like an old curved sheath (3639).
This is impossible because it is not just the "full moon" that swims in an orbit" in 2133 but the moon in all its phases does.
I did not say it is just the "full moon" that swims in an orbit. The phases of the moon/full moon is the consequence of this movement... That seems logical when Allah speaks about the sun it is not a partial sun, idem for the moon.
For me I distinguish the full moon (alqamar) and its phases in the light of 3639 and they are two distinct things.
Every sign in the great reading is a good example, especially 7142 where the term "meeqat" is used. We KNOW that "crescents" are used as "mawaqeet". Moses must have used the "crescent" too because the crescents are the timing devices made by The God for ALL people and this was not a special invention for the Arabs.
I disagree, this is your own deduction not supported by the quran, one can count 40 nights without using any crescent. Don't forget the sun, we can use it to count the number of days and years. Allah doesn't specify the sha-hr for moses, only 40 nights and the sun is sufficient for this task 40 sunsets for 40 nights.
It is IMPOSSIBLE for the crescents to a be timing mechanisms for 12 anything because there are in REALITY 24-26 crescents/"ahilat" in a year. Remember "ahila(t)"/crescents mean both the widening crescents and the thinning crescents.
This is what is said in 2189. alahillat are a timing mechanism for 1) the people and as well as for 2) alhajj.
Alhajj is in the periods (ash-hurun) which have been appointed = the four restricted) (2197)
and I consider "sha-hr ramadan" as the first period of the four retricted period. Consequetly, alahillat are a timing mechanism for the period of ramadan.Some years have 13 full moons doesn't imply that there are 13 period per year. I try only to follow the instruction given in 2189, alahillat and not the full moon which are a timing mechanism for the four restricted period and also for the first restricted period= the period of ramadan.
"Period" is not the dictionary meaning of "shahr", so we must have very strong evidence from the great reading to support that it means "period".
Let us be patient to verify this meaning in the light of the quran.
Sister Marie, you criticize but do not tell us what the period of "ramadan" or abstinence is. It is always better to provide an alternative when one criticizes something
.Early automn according to the preservation of land-game (the hemisphere north).
Please tell us how long is the period of abstinence.
This period is between two new moons (hilal), in 2004 the period of early automn (ramadan) start from 15 october november till 13 november.
Sister, please translate the word "ramadan" for us. We have to abstain according to the command. We can't know the command without knowing the meaning.
- extreme heat, rain that comes just before autumn, the period ending summer and begining autumn.
Allah knows best
Marie
-
Peace sister Marie,
Thank you for your response.
It doesn't matter how many full-moons there are in a year, we are told to only count 12 full moons. This would automatically adjust the cycle every three years since every three years we would get a year with 13 full moons.
Personnaly I understand from 936 that there are 12 fixed periods per years not 11 or 13 periods and I think it doesn't imply that we have to only count 12 sha-hr/12 full moons according to your reasoning.
In other words, you don't see the difference between absolute number "3adad" and what The God told us to count "3idat" out of that "3adad". In this case, you have a major problem sister because there aren't exactly 12 crescents/"hilal" or 12 periods between 2 "hilal" per year and there are in fact 25 crescents on average. The period between each two consecutive "hilal" is either about 3 days (between the thinning and the widening "hilals") or 25 days (between the widening and the thining "hilals"). Hence, there are in fact about 24 "between 2 "hilal"" periods in a year.
This is impossible because it is not just the "full moon" that swims in an orbit" in 2133 but the moon in all its phases does.
I did not say it is just the "full moon" that swims in an orbit.
So you are admitting that when The God says "al-qamar" swims in an orbit, He means not just the full-moon. I hope that you can clearly see that you are contradicting your earlier statement that "qamar" just means "full-moon".
The phases of the moon/full moon is the consequence of this movement... That seems logical when Allah speaks about the sun it is not a partial sun, idem for the moon.
You can't say phases of the full-moon. The full-moon only has one phase by definition. The indisputable fact is that "moon/qamar" is not the same as "full-moon/shahr". Like "al-qamar"/the moon, when the sun has a partial or full eclipse it is still the same "sun" that The God speaks about and it didn't cease to exist.
For me I distinguish the full moon (alqamar) and its phases in the light of 3639 and they are two distinct things.
3639 doesn't make such distinction. In fact, in 3639 ALL the phases of the moon are "qamar" and even the "qamar" is LIKE an old curved sheath.
Every sign in the great reading is a good example, especially 7142 where the term "meeqat" is used. We KNOW that "crescents" are used as "mawaqeet". Moses must have used the "crescent" too because the crescents are the timing devices made by The God for ALL people and this was not a special invention for the Arabs.
I disagree, this is your own deduction not supported by the quran, one can count 40 nights without using any crescent. Don't forget the sun, we can use it to count the number of days and years. Allah doesn't specify the sha-hr for moses, only 40 nights and the sun is sufficient for this task 40 sunsets for 40 nights.
You are missing the point. The link is provided by the word "meeqat". It is "ahila(t)" that are "mawaqeet". As far as I know, the sun is never described as "meeqat/mawaqeet".
Moreover, if one uses the "hilal" for timing as The God told us, then the count becomes much simpler because one doesn't have to keep track of the days. All one has to do is to count two consecutive full-moons and then one "hilal" and there you have it, 40 nights. The God gives us the most robust and most efficient way possible.
It is IMPOSSIBLE for the crescents to a be timing mechanisms for 12 anything because there are in REALITY 24-26 crescents/"ahilat" in a year. Remember "ahila(t)"/crescents mean both the widening crescents and the thinning crescents.
This is what is said in 2189. alahillat are a timing mechanism for 1) the people and as well as for 2) alhajj.
I think you mean to say "alahillat are a timing mechanism for people except Moses" according to your understanding of 7142 above!
Alhajj is in the periods (ash-hurun) which have been appointed = the four restricted) (2197)
and I consider "sha-hr ramadan" as the first period of the four retricted period. Consequetly, alahillat are a timing mechanism for the period of ramadan.But there aren't 12 "ahilat" in a year. There are on average 25 "ahilat" in a year. There is no link between "shahr" and "ahilat", linguistically and logically. Like in the case of Moses, the "hilal" is simply used to time the END of the 10 day period of "7ajj" and abstinence.
Some years have 13 full moons doesn't imply that there are 13 period per year. I try only to follow the instruction given in 2189, alahillat and not the full moon which are a timing mechanism for the four restricted period and also for the first restricted period= the period of ramadan.
The "shahr"/full moon is literally the marker for the four ristricted full moons/"ash-hur" and I already explained the difference between number and count. If you don't see the difference between number and count, then you better forget about "ahilat" because there are in fact on average 25 "ahilat"/crescents in a year!
Moreover, the period between each two consecutive "hilals" is either about 3 days (between the thinning and the widening "hilals") or 25 days (between the widening and the thining "hilals"). Hence, there are in fact about 24 "between 2 "hilals"" periods in a year.
Sister Marie, you criticize but do not tell us what the period of "ramadan" or abstinence is. It is always better to provide an alternative when one criticizes something
.Early automn according to the preservation of land-game (the hemisphere north).
Sister, you ignore that you are starting to count 4 "periods" from "ramadan", so according to you the hunting restriction is early fall-winter. Where I am in the Northern Hemisphere, fall is deer hunting season because that is when they are the most plentiful. Hence, your preservation of land-game argument is not factual.
Moreover, Quraysh, the people of the prophet were traveling during the winter (see chapter 106), therefore it is highly unlikely that winter is the time for "7ajj".
We are also told that the time at which a chapter of the great reading was descended (986) was a HOT time of the year (981).
Please tell us how long is the period of abstinence.
This period is between two new moons (hilal), in 2004 the period of early automn (ramadan) start from 15 october november till 13 november.
But "hilal" doesn't mean "new moon" and this is a meaning that you are simply forced to assume in order to make it seem as if your interpretation works. The "hilal" means crescent moon (which could be the thinning crescent or the widening crescent) and that is an indisputable fact. Hence, there are on average 25 crescents/"ahila(t)" in a year. The period between each two consecutive "hilals" is either about 3 days (between the thinning and the widening "hilals") or 25 days (between the widening and the thining "hilals"). Hence, there are in fact about 24 "between 2 "hilal"" periods in a year.
Sister, please translate the word "ramadan" for us. We have to abstain according to the command. We can't know the command without knowing the meaning.
- extreme heat, rain that comes just before autumn, the period ending summer and begining autumn.
Which meaning out of the above is confirmed by the great reading?
I look forward to your answer.
Paix and all best wishes,
Ayman