Al-Baqarah: (189) They ask you about the new moons...

In this verse, there are several issues:

Issue 1: The Nature of the Questions Asked

It is narrated from Ibn Abbas that he said: "No people had fewer questions than the Ummah of Muhammad (peace be upon him); they asked about fourteen matters and were answered."

I say: Eight of these are in Surah Al-Baqarah. The first is: {And when My servants ask you concerning Me, indeed I am near} (Al-Baqarah: 186). The second is this verse (about the new moons). The remaining six are also in Surah Al-Baqarah, making a total of eight in this Surah.

The ninth is in Surah Al-Ma'idah: {They ask you, "What has been made lawful for them?"} (Al-Ma'idah: 4). The tenth is in Al-Anfal: {They ask you about the spoils of war} (Al-Anfal: 1). The eleventh is in Bani Israel: {And they ask you about the Spirit} (Al-Isra: 85). The twelfth is in Al-Kahf: {And they ask you about Dhul-Qarnayn} (Al-Kahf: 83). The thirteenth is in Taha: {And they ask you about the mountains} (Taha: 105). The fourteenth is in An-Nazi'at: {They ask you about the Hour} (An-Nazi'at: 42).

These questions have a wonderful arrangement: Two relate to the beginning (creation/origin):

1. {And when My servants ask you concerning Me} (Al-Baqarah: 186), which is a question about the Essence (of God).
2. {They ask you about the new moons}, which is a question about the attribute of creation and the wisdom behind the crescent moon appearing in this specific manner.

Two relate to the Hereafter (return):

1. {And they ask you about the mountains}.
2. {They ask you about the Hour—when is its arrival?} (Al-A'raf: 187).

Similarly, there are two Surahs in the Qur'an that begin with the address: {O mankind!} (Al-Baqarah: 21).

1. The first is in the first half of the Qur'an (the fourth Surah of the first half: Al-Fatiha, Al-Baqarah, Al 'Imran, An-Nisa). The address in the first half, {O mankind!} in Surah An-Nisa (4:1), discusses the origin (creation): {O mankind! Fear your Lord, who created you from a single soul...}.
2. The second is in the second half of the Qur'an (also the fourth Surah of the second half: Maryam, Taha, Al-Anbiya, Al-Hajj). The address in the second half, {O mankind!} in Surah Al-Hajj (22:1), discusses the return (Resurrection): {O mankind! Fear your Lord. Indeed, the earthquake of the Hour is a tremendous thing}.

Glory be to Him, in this Qur'an are hidden secrets and concealed wisdoms known only to His chosen servants.

Issue 2: The Reason for the Question

It is narrated that Mu'adh ibn Jabal and Tha'labah ibn Ghanm (both from the Ansar) asked the Messenger of Allah (PBUH): "O Messenger of Allah, why is it that the new moon appears thin like a thread, then increases until it becomes full and even, then it continues to wane until it returns as it began? Why is it not in one state like the sun?" Then this verse was revealed. It is also narrated that the Jews asked about the new moons.

Know that His statement {They ask you about the new moons} does not explicitly state what they asked. However, the answer implies the subject of the question. Since His statement {Say, "They are appointed times for mankind and for the Hajj"} indicates that their question was about the benefit and wisdom behind the changing phases of the moons (waxing and waning), the Qur'an and the narration align in confirming that the question concerned this meaning.

Issue 3: The Meaning of Al-Ahillah (New Moons)

Al-Ahillah is the plural of Hilal (crescent moon), which is the first phase of the moon seen by people. It is called a Hilal for the first two nights of the month, then it becomes a Qamar (full moon) thereafter. Abu Al-Haytham said it is called Hilal for the first two nights and the last two nights of the month, and what is in between is called Qamar. Al-Zajjaj said that the Fa'al pattern is pluralized in the smallest number as Af'ilah (e.g., Mithal $\rightarrow Amthilah, Himar \rightarrow$ Ahmirah). In the largest number, it is pluralized as Fu'ul (like Humur), because they disliked doubling the Fa'al pattern (like Halal and Khalal), so they restricted the Af'ilah plural to the minimum count.

Regarding His statement {Say, "They are appointed times for mankind and for the Hajj"}: There are two issues here.

Mawaqit is the plural of Miqat, meaning time, similar to Mi'ad meaning promise. Some said Miqat is the end point of the time. Allah says: {And the term of his Lord was fulfilled} (Al-A'raf: 142). The Hilal marks the Miqat of the month, and the places of Ihram are the Mawaqit for Hajj because they are destinations where one stops.

Mawaqit is not diptote (not declined) because it is the extreme form of pluralization, making it seem as if the pluralization is repeated within it. If one asks why Qawarir (vessels) is declined, the answer is that it occurred at the beginning of an Ayah (verse), so it is vocalized (declined) to follow the pattern of verses, just as rhyme endings are vocalized, such as:

"Cease your blame, O critic, and your reproach!"

Know that Allah, the Exalted, has determined time based on four aspects: the year, the month, the day, and the hour.

1. The Year: This is the time resulting from the Sun's movement from a specific point in the celestial sphere until it returns to that same point. Scholars have agreed that this point is the vernal equinox, the beginning of Aries.
2. The Month: This is the time resulting from the Moon's movement from a specific point in its orbit until it returns to that point. Since the most distinct phase of the Moon's position relative to the Sun is the Arabic Hilal (crescent), and at this time the Moon resembles something emerging from non-existence or a newborn emerging from darkness, they made this moment the end of the month.
3. The Day (with its night): This is the separation of a point on the celestial equator from a point on the horizon, or from a point on the meridian, and its return to that point. The determined time is the day with its night. Astronomers have agreed to designate the meridian as the beginning of the day and night. However, most nations set the beginning of the day and night from the Sun's departure from the eastern horizon until its return at dawn. Those who support this view argue that the Sun at its rising resembles something emerging from non-existence, making it the more fitting beginning. Thus, the time of day is the duration the Sun is above the earth, and the time of night is when it is below the earth. In Islamic Law (Shari'ah), the day begins at the first appearance of dawn for obligations like prayer and fasting. For astronomers, the duration of fasting in Shari'ah covers the entire day plus a known, defined portion of the night.
4. The Hour: This is of two types: the equal hour, which is one twenty-fourth of a day and night. This is a brief overview of defining the year, month, day, and hour.

We say:

The Year is the revolution of the Sun, which causes the four seasons. When the Sun is in Aries and moves northward, the northern air begins to warm up due to its proximity to the zenith. This heating intensifies until the Sun reaches the beginning of Cancer, where the heat peaks and increases as long as the Sun remains in Cancer and Leo due to its proximity to the zenith. Then the heat gradually decreases until the Sun reaches Libra, at which point the air becomes pleasant and moderate. Then the heat begins to decrease and the cold increases until the Sun reaches the beginning of Capricorn, where the cold intensifies due to its distance from the zenith. The cold continues until the Sun moves back north through Aquarius until it reaches Aries, where the air becomes pleasant and moderate again. The Sun has returned to the start of its motion, the year ends, and the four seasons (Spring, Summer, Autumn, Winter) are established. The benefits of these seasons and their succession are well-known in books.

The Month is the revolution of the Moon in its specific orbit. They claim its light is derived from the Sun. One half of the Moon is always fully illuminated. However, at conjunction (new moon), the illuminated half faces away from us, so we see none of its light. At opposition (full moon), the illuminated half faces us completely, so we see it fully lit. The closer the Moon is to the Sun, the less of its illuminated half is visible to us. The farther it is, the more is visible. From conjunction to separation, the Moon moves farther from the Sun each night, so its light appears greater each night. From opposition to conjunction, it moves closer to the Sun each night, so its light appears less each night, continually decreasing: {until it returns like an old, withered date stalk} (Yasin: 39). This is what the natural philosophers and astronomers say.

As for what the Usuliyyun (scholars of legal theory) say: The Moon is a body, and all bodies are equal in their corporeality. Things equal in their essential nature cannot differ in their necessary attributes. This is a certain premise. Therefore, the presence of light in the Sun's mass and the Moon's mass is permissible. If something is permissible, its existence cannot be preferred over its non-existence except by the Will of an active agent (Allah). Anything that is the act of a free agent can be brought into existence or annihilated by that agent. Under this assumption, there is no need to attribute these variations in the Moon's light to its proximity or distance from the Sun. Rather, for us, the presence of light in the Sun's mass was due to the creation of the Capable Agent, and likewise for the Moon's mass.

A question remains: Why did the Free Agent specify the Moon, and not the Sun, with these variations? The Islamic scholars have two answers to this:

1. The actions of Allah cannot be conditioned by a purpose or benefit. Evidence for this: If someone acts for a purpose, and they can achieve that purpose without that intermediary means, then using the means is futile. If they cannot achieve it without the means, they are incapable. Second, anyone who acts for a purpose, if the existence of that purpose is better for them than its non-existence, they are inherently deficient and perfected by something else. If it is not better for them, it is not a purpose. Third, if the purpose itself requires a purpose, that new purpose requires another, leading to an infinite regress, or if the purpose is eternal, the action must also be eternal, which is impossible. Therefore, they say: Everything He creates has no cause for its creation, and His actions and rulings cannot be attributed to a cause, {He is not questioned about what He does, while they are questioned} (Al-Anbiya: 23).

2. The second answer is that the actions and rulings of Allah must adhere to the consideration of benefits and wisdoms. Proponents of this view concede that human intellects are often incapable of grasping the secrets of Allah's wisdom in His dominion. Since we established that the people asked about the wisdom behind the Moon's changing phases, Allah mentioned the wisdom: {Say, "They are appointed times for mankind and for the Hajj"}. He mentioned this meaning in another verse: {And He determined for it stations, that you may know the number of the years and the calculation} (Yunus: 5). And in a third verse: {And We made the night and the day two signs, and We erased the sign of the night and made the sign of the day visible that you may seek bounty from your Lord and that you may know the number of the years and the calculation} (Al-Isra: 12).

The detailed benefits of determining time by months are numerous, some related to religion and some to worldly affairs. Religious benefits include: Fasting (Ramadan is the month the Qur'an was revealed), Hajj (Hajj is in specified months), the waiting period for a widow (Iddah) (four months and ten days), and vows related to specific times known only by the moons. Worldly benefits include: financial transactions, rentals, appointments, and the duration of pregnancy and nursing, as stated: {And His gestation and weaning period are thirty months} (Al-Ahqaf: 15). All these require precise timing, which is easily managed through the varying shapes of the Moon.

If one argues: We do not concede that we need the month to measure time. We can use the year (the Sun's revolution) or days. For example, we could assign duties at the beginning, middle, or quarter of the year, or on specific days. Furthermore, the month, defined as the Moon's cycle from conjunction to conjunction, is established whether its phases change or not, just as the year is established by the Sun's movement even if the Sun's light doesn't vary. If the Moon's light never varied and had no effect, it would not be permissible to use it for measurement.

The answer to the first objection: While what you mentioned is possible, counting the moons is easier than counting the days, as there are twelve months, but many days. It is known that dividing total time into years, then months, then days, then hours, then breaths, is closer to precision and further from confusion. This is why Allah says: {Indeed, the number of months with Allah is twelve months} (At-Tawbah: 36). This is like an author structuring a book into volumes, then chapters, then sections, then issues.

The answer to the second objection: What you mentioned is correct. However, if the Moon's shape varies, knowing the beginning, middle, and end of months is easier than if it did not vary. Allah, the Glorified, ordained this marvelous arrangement for the benefit of His servants in managing their worldly affairs, and also so that they might use these varying states as signs of Allah's Oneness and perfect power, as He says: {Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding} (Al 'Imran: 190), and {Blessed is He who has placed in the heaven constellations and has placed therein a sun and a shining moon} (Al-Furqan: 61). Moreover, if this variation did not occur in the Moon's mass, it would strengthen the philosophers' claim that celestial bodies cannot undergo change. Thus, by His overwhelming wisdom, Allah kept the Sun constant and manifested variation in the Moon's phases to show the rational person that the Sun's constancy is only by Allah's sustaining, and the Moon's change is only by Allah's changing. Thus, everything becomes a witness to its need for a wise, capable, overwhelming administrator, as He says: {And there is not a thing except that it exalts [Allah] by His praise, but you do not understand their exaltation}.

Since it is clear that the variation in the Moon's phases is a great aid in determining times for the reasons mentioned, Allah, the Exalted, points out all these benefits by saying: {Say, "They are appointed times for mankind and for the Hajj"}. Enumerating all these specific benefits would lead to verbosity, and singling out some without others would imply preference without justification. Thus, the only remaining option is to state that they are appointed times, and this concise statement is evidence of great eloquence.

Regarding His statement {and for the Hajj}: There is an implied meaning, meaning "and for the Hajj as well," similar to His statement: {And if you wish to have your children suckled...} (meaning: you may have them suckled). We have already shown that the new moons are appointed times for many acts of worship. Singling out the Hajj must have a specific benefit. It cannot be argued that this benefit is because Hajj times are known only by the moons, as Allah says: {Hajj is [during] well-known months} (Al-Baqarah: 197), but the time for fasting is also known only by the moons, as Allah says: {The month of Ramadan is that in which the Qur'an was revealed} (Al-Baqarah: 185), and the Prophet (PBUH) said: "Fast upon seeing it [the crescent] and break your fast upon seeing it." The best explanation, mentioned by Al-Qaffal (may Allah have mercy on him), is that singling out the Hajj was to clarify that the Hajj is restricted to the months Allah designated for this obligation, and it is not permissible to postpone the Hajj to other months, as the Arabs used to do with Nasi' (postponement). And Allah knows best.

Regarding His statement {But righteousness is not to approach houses from their backs}: There are several issues here.

They mentioned several views regarding the reason for this verse's revelation:

1. Al-Hasan and Al-Asamm said: During the Jahiliyyah (pre-Islamic ignorance), if a man intended something and his goal was difficult to achieve, he would not enter his house through the door but would come from the back. He would remain in this state for a full year. Allah forbade them from doing this because they did this out of superstition (Tiyarah). According to this interpretation, the verse means: Righteousness is not entering houses from the back out of superstition. Rather, righteousness belongs to the one who fears Allah and fears no one else, relying solely on Allah and fearing Him alone. Then He says: {And fear Allah that you may succeed}, meaning you attain good in this life and the next, as in: {And whoever fears Allah - He will make for him a way out And will provide for him from where he does not expect} (At-Talaq: 2-3), and {And whoever fears Allah - He will make his affair easy for him} (At-Talaq: 4). The full realization of the verse is that when someone returns empty-handed, it is said, "He did not succeed." Thus, the success mentioned here might mean that you must fear Allah so that you become successful and prosperous. Narrations from the Prophet (PBUH) forbid superstition, stating: "There is no contagion, and no Tiyarah," and "Whoever is turned back from a journey by superstition has committed Shirk," or similar sayings. He disliked superstition but loved good omens (Fa'l). Allah criticized a people who were superstitious about Moses and his companions: {They said, "We have bad omens from you." He said, "Your omen is with Allah"} (An-Naml: 47).

2. Another view on the occasion of revelation: In the early days of Islam, if a man entered the state of Ihram (for Hajj/Umrah), if he was from the city dwellers, he would make a hole in the back of his house to enter and exit, or use a ladder to climb to the roof and descend. If he was a desert dweller, he would exit from behind the tent. They were told: Righteousness is not in making things difficult for yourselves by avoiding the door, but righteousness belongs to the one who fears (Allah).

3. The people of Jahiliyyah, when one of them entered Ihram, would make a hole in the back of his house or tent to enter and exit, except for the Hums. They were Quraysh, Kinanah, Khuzaymah, Thaqif, Khaytham, Banu 'Amir ibn Sa'sa'ah, and Banu Nasr ibn Mu'awiyah. They were called Hums due to their severity in religion (Hamasah means severity). When they entered Ihram, they would never enter their houses, nor seek shade under hides, nor eat clarified butter or dried curd. Then the Messenger of Allah (PBUH), while in Ihram, entered through the door of a ruined garden. A man who was also in Ihram saw him and followed him. The Prophet (PBUH) told him, "Move away from me." The man asked, "Why, O Messenger of Allah?" He replied, "I entered through the door while you were in Ihram, so you followed." The man stopped and said, "I am content with your Sunnah and guidance; I saw you enter, so I entered." Then Allah revealed this verse, informing them that their severity regarding Ihram was not righteousness. Rather, righteousness belongs to the one who fears (Allah) and abandons the customs of Jahiliyyah. He commanded them: {But righteousness is to approach houses by their doors}. This is what was said regarding the occasion of revelation.

They mentioned three views on interpreting the verse:

1. The view of most commentators: The verse refers to the customs mentioned in the occasion of revelation. However, this interpretation makes the structure of the verse difficult. They asked about the wisdom of the Moon's changing light, and Allah answered by stating it is for appointed times for mankind and Hajj. What is the connection between explaining the wisdom of the Moon's phases and this story?
   • Those holding this view offer answers:
     • Since Allah mentioned the wisdom of the Moon's phases being appointed times for Hajj, and this matter was considered in Hajj, Allah spoke about it.
     • Allah connected the statement {But righteousness is not to approach houses from their backs} to {They ask you about the new moons} because both events occurred at the same time, so the verse addressed both simultaneously.
     • Perhaps they asked about the wisdom of the Moon's phases, and they were told: Leave off asking about this matter that does not concern you, and return to what is more important for you to investigate: you think approaching houses from the back is righteousness, but it is not. Righteousness is fearing Allah.

2. The view of the Mutakallimun (theologians): The statement {But righteousness is not to approach houses from their backs} is a parable set by Allah. Its meaning is not literal. The straight, known path is to deduce the probable from the known. Deducing the known from the probable is the opposite of what is required and contrary to truth. Since it is established by proof that the world has a wise, free Agent, and the wise do not act in vain or foolishly, once we know this, and we know the variation in the Moon's light is His act, we know there is wisdom and benefit in it. Our knowledge of this Wise Agent guarantees that there is wisdom, as this is deducing the unknown from the known. However, deducing from our lack of knowledge of the wisdom that the Actor is not wise is a false deduction, as it is deducing from the unknown to invalidate the known.
   • Given this, the meaning of {But righteousness is not to approach houses from their backs} is: Since you do not know the wisdom in the Moon's changing light, you become doubtful about the wisdom of the Creator. You have done something that is neither righteousness nor the perfection of intellect. Righteousness is approaching houses by their doors, meaning you deduce from the known certainty—the wisdom of the Creator—regarding this unknown, thus affirming profound wisdom even if you don't know it. Approaching houses from the back is a metaphor for deviating from the correct path, and approaching them by their doors is a metaphor for adhering to the straight path. This is a common metaphor: when guiding someone to the right way, one says, "You should approach the matter from its door." Conversely, one says, "He approached the matter from the wrong door." Allah says: {And they cast it behind their backs} (Al 'Imran: 187), and {And you have taken it behind your backs} (Hud: 92). Since this is a common metaphorical usage, Allah mentioned it here. This is the interpretation of the theologians, and the first interpretation is flawed because it introduces poor ordering into the verse, and the speech of Allah is far above that.

3. The view of Abu Muslim: The verse refers to what they knew about Nasi' (postponement of Hajj). They would move Hajj from its divinely appointed time, thus making the lawful unlawful and the unlawful lawful. The statement about entering houses from the back is a metaphor for violating what is obligatory regarding Hajj and its months.

The structure is: "But righteousness is the righteousness of the one who fears Allah," similar to {But righteousness is the righteousness of one who believes in Allah} (Al-Baqarah: 177), which has already been explained.

Hamzah, Al-Kisa'i, Abu Bakr (from 'Asim), and Qalun (from Nafi') recited Al-Buyūt (houses) with a Kasra (i-vowel) on the Bā' because they found it heavy to move from the Ḍammah (u-vowel) of the Bā' to the Yā'. The rest recited it with a Ḍammah according to the original form. The reciters have differing views and variations on this and similar words (like Buyūt, Uyūn, Juyūb) which are too lengthy to detail.

Regarding {And fear Allah}: We have explained that this encompasses fulfilling every obligation and avoiding every prohibition. {that you may succeed} means so that you may attain success. Success is achieving one's goal. The Mu'tazilah say this indicates that Allah wills success for all people because the verse contains no restriction. And Allah knows best.

The Tenth Ruling

{And fight in the way of Allah those who fight you, but do not transgress. Indeed, Allah does not like transgressors.}