Astronomy
and Theology of the Eid Moon
Shakil Akhtar Rai Los
Angeles, CA
Once
again we had multiple Eid celebrations, on two
different days, in the same country, even in the
same city. Multiplicity of Eid adds to the flexibility
of modern-day tight schedule, and also gives a
touch of democratic freedom of choice, and free
market economy.
Therefore, personally I see nothing wrong with
having two or three Eids in the same week, in
the same neighborhood. At this time when 'freedom
is on the march' as part of the neocon agenda
in the Muslim world, isn't it encouraging seeing
the American Muslims enjoy double gulp Eid celebrations;
each masjid deciding on its own, and changing
its decision at will, as to when the Eid will
be.
Is this our version of the freedom of choice and
democracy? So many Muslim students, workers, business
people, professionals, and travelers would have
missed the Eid prayer if it were on the same day,
and more or less at the same time. Double gulp
Eid enabled many more to join the celebration
and enjoy the blessings. Despite this bright side
of multiple Eids many a good Muslim was sour to
see the unity of the Ummah damaged, and some wondered
why on earth can't we see the moon the same day
which is there on the horizon or it's not.
How is it possible that one group of the Muslims
was able to see the moon on the horizon while
others could not. And even those who had supposedly
seen it later decided that actually they had not
seen it. Or could it be that the moon deviated
from its path and decided to delay or hasten its
appearance on the horizon? Actually, Eid has two
aspects - one astronomical, the other theological.
The problem is I am not competent to venture my
opinion on any one of them. (It's therefore better
to leave the issue as it is and continue to enjoy
multiple Eids.) There are, however, determined
minds and disturbed souls who want to settle this
question, right now.
They say appearance or absence of the moon on
a particular day, on the horizon of a particular
part of the globe is a question to be answered
by astronomy. When, how, and where to offer Eid
prayer is a theological question for which we
turn to the ulema. Astronomy deals with the movement
of heavenly bodies, which, as Muslims we believe
have to follow a path determined by their Creator
and Sustainer till the doomsday. Human endeavor
through the centuries has been to find out the
course and chemistry of the stars and planets.
The science of astronomy evolved out of this human
quest, and today has gone a very long way in demonstrating
its knowledge of the universe.
Astronomy is thus an exact, verifiable, and demonstrable
science. If an astronomer says the moon will appear
on this part of the earth on this day he can demonstrate
his claim by verifiable information. Unless we
have equally verifiable and demonstrable arguments
to show that it will be otherwise we should accept
the verdict of the astronomer. Theology, like
art and social sciences, is to a great extent
inexact, non-demonstrable, and non-verifiable
branch of human knowledge.
Religion and theology by their nature demand human
belief in the unseen, deal with the realm beyond
logic, and show us a path beyond this world to
the hereafter. Viewed in this perspective the
process of Eid has to be divided into two parts
-- theological, and astronomical. When the two
get mixed up or start intruding upon each other
the trouble begins. When theology intruded upon
astronomy Galileo was forced to retract and accept
that the earth was indeed flat, it did not rotate,
and was the center of the universe. When astronomy
intruded upon theology the astronauts had the
cheek to exult that they saw no god while circling
around the globe in the upper space.
The first incident happened in deeply religious
Rome, and the second in the godless Soviet Union.
There is every reason to believe that the Muslim
Ummah is lot more enlightened than the blinkered
theologians of Rome, and the arrogant atheists
of the Soviet Union. The wisdom (hikmah) bestowed
upon the collective consciousness of the believers
should enable the Muslims to draw a line between
astronomy and theology.
Or we may continue to live with the fuss and confusion,
making a mockery of an important religious occasion.
Like all other branches of human knowledge theology
and astronomy can supplement and complement each
other provided they recognize their own limitations.
It's not for theology to determine the chemistry,
and the course of the planets, as it's not for
astronomy to decided how to fast in the month
of Ramadan and how and where to perform Hajj or
offer Eid prayers.
By the way the neocon agenda that the current
Administration is so keen to implement aims at
conquering the lands, oils, minds, and hearts
of the Muslims so as to bring them the fruits
of peace and democracy, and rid them of terror
and tyranny that has plagued them so long. If
the consent of the recipients of theses blessings
is not sought it's a matter to be discussed later.
For the time being I wish to submit to the makers
of this altruistic foreign policy that they may
consider adding moon sighting for the Muslim people
to their public relations measures in the Muslim
lands.
The Administration in DC may like to open regional
offices of NASA in the Middle East and beyond,
to sight the elusive Eid moon for the Muslims,
as they cannot see it for themselves. This may
or may not bring the much-desired unity among
the Ummah on the Eid day; it would, nevertheless,
serve as an ample proof of the good intentions
of the Administration towards collective well-being
of the Muslim peoples. - drshakilrai@hotmail.com
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