What are the opinions on moonsigthing as per the classical scholars?

Sources

• ✓ 2:189 · Al-Baqara

  2:189 · Muhammad Marmaduke Pickthall

  ۞ يَسْـَٔلُونَكَ عَنِ ٱلْأَهِلَّةِ ۖ قُلْ هِىَ مَوَٰقِيتُ لِلنَّاسِ وَٱلْحَجِّ ۗ وَلَيْسَ ٱلْبِرُّ بِأَن تَأْتُوا۟ ٱلْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ ٱلْبِرَّ مَنِ ٱتَّقَىٰ ۗ وَأْتُوا۟ ٱلْبُيُوتَ مِنْ أَبْوَٰبِهَا ۚ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

  They ask thee, (O Muhammad), of new moons, say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful.

• ✓ Majma al-Bayan fi Tafsir al-Qur'an on 2:189

  Shia

  Majma al-Bayan fi Tafsir al-Qur'an · 2:189

  The verse states: “They ask you about the crescent moons. Say: They are timeways for the people and for pilgrimage. And righteousness is not in that you enter houses from their backsides, but righteousness is in one who fears God and comes to houses through their doors. And fear God so that you may succeed.” Recitation (القراءة): Ibn Kathir, Ibn Dhuqwan, and Al-Kisai read “البيوت والشيوخ وأخواتهما” with the first letters of the words having a kasra (i.e., a vowel sound 'i'), except for “الغيوب.” Hamza, Hammad, and Yahya, transmitting from Asim, read all with kasra except “الجيوب.” Qalun read with kasra only “البيوت,” and the rest with damma (u). Argument (الحجة): Those who used kasra on the initial letters of these words did so because of the presence of the letter ya (ي) in the words; they replaced the original damma vowel with kasra to better suit the proximity to the ya sound, as the kasra aligns more naturally with ya than damma does. A similar phenomenon occurs in the phonological changes in diminutive forms like “عين” to “عَيْنَة” and “ناب” to “نَيْب,” even when the diminutive does not follow the same pattern exactly. Those who pronounce with damma adhere to the basic form since the words have the pattern فعول (fa'ool). Language (اللغة): - "الأهلة" is the plural of "هلال" (hilal, crescent). Its derivation relates to the verb "استهل الصبي" meaning the child cried or called out upon birth. Similarly, "أهل القوم بالحج" describes people raising their voices during the pilgrimage, hence the name hilal because when it appears, people 'come out' proclaiming its sighting. They say "أهل الهلال" or "استهل" to mean the starting or entrance of the crescent, and "أهللنا الهلال" means "we began or entered the month." - Various opinions exist about when the crescent is called hilal and when it changes to qamar (moon): Some say hilal only for two nights of the month, then it ceases to be called hilal until the next month. Others say hilal lasts three nights then becomes qamar. Another view, from Al-Asmai, maintains it is hilal until the crescent becomes fully rounded (named حجِر, a technical term for the crescent becoming a thin arc). Yet another opinion holds the name hilal persists until its brightness exceeds the darkness of night, at which point it is called qamar—this usually occurs on the seventh night. - The Arabic name for the moon is "الزبرقان." Its abode is called "الهالة," and its light is called "الفخت." - “الميقات” means measured times set as signs for certain acts. - “التوقيت” means determining a specific time. - Whatever has a set limit for an action is a ميقات. - "الآخرة" refers to the appointed time of creation. - "الإهلال" is the time of the lunar month’s crescent appearance. - "الحج" was explained previously. It signifies pilgrimage acts. - “البر” means good benefit or righteousness. - “الظهر” is literally the visible side or surface. - “الباب” means door or entrance; "بوبه تبويبا" means making multiple doors. - “البواب” is the door-keeper or guard, as he remains with the door. - “البابة” is a part of something, analogous to a door being a part of a whole. Grammar (الإعراب): - In “لِلناس,” the phrase is in nominative case, describing “مواقيت” (timeways). The meaning: “They are timeways belonging to the people.” - The preposition “بـ” in “بأن تأتوا” is added to emphasize the negation. Here, “أن تأتوا” is in the accusative case governed by the preposition. - The prepositional phrase “بأن تأتوا” serves as the predicate of “ليس.” - Regarding “ولكن البر من اتقى,” there are two interpretations: one reads it as “But righteousness is for one who fears,” as we explained in the verse “But righteousness is in one who believes in God and the Last Day.” The other reads “But the righteous one is he who fears,” using the verbal noun in place of an adjective. Revelation (النزول): - It is reported that Muadh ibn Jabal said: “O Messenger of God! The Jews frequently ask us about the crescents.” This verse was thus revealed. - Qatadah reported: “They asked the Prophet why these crescents were created, so God revealed this verse to explain.” Meaning (المعنى): - Then it clarified another ruling: “They ask you about the crescent moons” — meaning the states of the crescents in their waxing and waning. - The wisdom in this is: “Say: They are timeways for the people and for pilgrimage” — meaning they are appointed times people need to measure for their fasting, breaking fast, regulated time with wives, repaying debts, and pilgrimage. - The increase and decrease of the moon directly pertains to religious and worldly affairs, because if the moon were always circular like the sun, it would not serve as a sign for timing. - This verse clearly proves that fasting is not established by simply counting days but by the crescent’s appearance. - If months were known by counting alone, then the determination of timing would depend on number alone, rendering the crescent moons irrelevant. - “And righteousness is not in that you enter the houses from their backsides” has several explanations: 1. The pilgrims (muharrim) used to enter houses from their backs or dig tunnels behind their homes rather than through the doors; they were forbidden from this practice (as narrated from Ibn Abbas, Qatadah, and ‘Ata’, and transmitted by Abu al-Jarood from Abu Ja’far ‘a.s.’). It is reported that certain tribes like the Hamsa (including Quraysh, Kinana, Khuz’a, Thaqif, Jushm, and Banu Amir ibn Sa’sa’a) were exceptions, as they did not do this but were named for their zealousness in religion. 2. The meaning might be that righteousness is not in approaching things from wrong or unpermitted directions but to follow proper ways, which is an interpretation reported from Jabir and Abu Ja’far. 3. Another meaning is that righteousness is not seeking good from those who are not entitled to it, but rather to seek good from those deserving. - “But righteousness is in one who fears God” as previously explained. - “And come to houses from their doors” has been covered. Abu Ja’far said the family of Muhammad are the doors of God, His paths, the callers to paradise, and guides to it until the Day of Resurrection. The Prophet (peace be upon him and his family) said “I am the city of knowledge, and Ali is its door; no one enters the city except through its door.” It is also reported he said, “I am the city of wisdom.” - “And fear God so that you may succeed” means: fear what God has commanded and abstain from what He has forbidden so that you reach the promised success, guaranteed for the God-fearing. Structure (النظم): - The connection between “righteousness is not in that you enter houses from their backsides” and “they ask you about the crescents” is that after explaining the crescents are timing signs and that travelers entered houses improperly from their backs, the verse prohibits such improper conduct. - Others say since the affairs of people are determined by appointed times, the verse links righteous behavior with proper conduct by following God’s commands rather than doing what is forbidden. - Thus, just as your affairs have appointed times, your actions too should be aligned with right ways prescribed by God for true success.

• ✓ Sunan an-Nasa'i 16:5

  Sunni Sahih (per Al-Albani)

  Sunan an-Nasa'i · Book 16, Hadith 5 · Narrated by Abi Bakrah

  The Messenger of Allah (peace be upon him) said, "The sun and the moon are two signs among the signs of Allah, and they do not eclipse on account of the death or life of anyone. When you see them, pray until they become clear."

• ✓ Al-Kafi 2:40

  Shia

  Al-Kafi · Book 2, Hadith 40

  There is no one among the believers whose death pleases Satan more than the death of a jurist. — OR — Allah the Mighty and Majestic does not answer a supplication pronounced with a hard, insensible heart. — OR — A woman came to Abu Abdullah (peace be upon him) and asked about a woman whose bleeding continues without knowing if it is menstruation or something else. He told her: Menstrual blood is hot, thick, black and painful; istihadah blood is yellow and cold. If the blood has heat, pain, and darkness, she should abandon prayer. She left saying: By God, no woman’s bleeding would exceed this. — OR — He was asked about the moons, and he said, 'They are the crescents of months. When you see the crescent, fast; and when you see the full moon, break your fast.' — OR — Whoever seeks sustenance in this world by maintaining independence from people, by providing abundantly for his family, and by being compassionate towards his neighbor, will meet God Almighty on the Day of Resurrection with his face shining like the full moon on the night of full moon. — OR — Those before us used to say, 'No man can free or divorce except that which he owns.'" — OR — I said to him: A man died leaving his daughter and his paternal uncle ('ammah). He replied: The wealth belongs to the daughter, and the paternal uncle has no share. Or he said: The uncle has no share along with the daughter.