RUKYA AND MATLA’

(Between Islamic jurisprudence and Astronomy)

Achmad Mulyadi
The Department of Sharia at the State Islamic Higher School (STAIN) Pamekasan

Abstract
Rukyat, hisab and matla’ in falak science are three keywords which should be
intertwined one to each other. Observation on hilal cannot be separated from
astronomical calculation and computation. Success in observation still considers
place of rise and down of hilal. Those three keywords play very important role in
deciding the beginning of month in Islamic calendar. Hisab has various methods
and criteria on wujudul hilal and imkan rukyat. Rukyat also has various
implementations which are mainly based on global and local rukyat. This work
elaborated those problems from fiqh and astronomical perspective.

Keywords: Rukyat, Matla’, Fiqh, Astronomy

A. Introduction
Hisab meets face to face with rukya in deciding the beginning of month in
Islamic calendar. Hisab is mathematical and astronomical account to decide position
of crescent in relation to the beginning of month in Islamic calendar. Rukyat is an
activity to search visibility of hilal, crescent which appears for the first time after
ijtima’ (new moon). Rukyat can be done by naked eyes or by optical means like
telescope. Rukyat is done after sun set. Hilal appears after sunset (Maghrib), because
the light of hilal is very weak comparing to sunlight. If the hilal appears, it means that
the eve (Maghrib) is the beginning of new month in Islamic calendar and if the hilal
cannot be seen, the new month does not come yet. It is worth to mention that the
day in Islamic calendar starts from the time of sunset, and the beginning of month
depends on hilal. One month in Islamic calendar, therefore, consists of 29 or 30
days. 1

1 Difference on deciding the beginning of month of Islamic calendar can be happened

between hisab and rukyat, between different methods of hisab or different methods of rukyat.
However, it can be reduced into three aspects; first, accuracy in the formulation among hisab methods
Taqribi, Tahqiqi, and contemporary, second, different opinion on its denominator: based on ijtima’
(conjunction) before sunset, or crescent moon position above horizon, or moon position above the
horizon with criteria which makes imkan rukyah and third, different position and place (different
matla').
 Hisab, literally means 'accounting'. 2 The term is used in Islamic astronomical
science (falak) to refer to prediction of the position of sun, moon and earth.
Knowing the position of the sun is important because the position of the sun is
utilized by Muslims as a crucial mark of praying time. At the other hand, the position
of the moon is utilized as a mark for the beginning of new month in Islamic
calendar. The beginning of Ramadhan at which Muslims fast, the beginning of
Shawwal, at which Muslims feast Idul Fitri, and the beginning of Dzulhijjah at which
hajj pilgrimage stay together in Arafah (9 Dzulhijjah) and feast Idul Adha (10
Dzulhijjah) are based on the position of the moon.
Recent development of hisab on Islamic astronomical science is helped by
computer software which provides high accuracy and precision. Various practical
form of software have been invented. Hisab is utilized before doing rukyat. A fruit of
hisab which is importantly needed by Muslims is the decision of ijtima’, namely the
time at which the sun, moon, and earth are in geocentric conjunction, time at which
sun and moon are in the same longitudinal position in the sky. Ijtima’ (from one
month to the next) happens in every 29,531 days. This is called synodical period. 3
Meanwhile, rukyat is activity to look at hilal visibility, the first appearance of
crescent moon after ijtima’. Rukyat can be done by naked eyes or by utilizing optical
means like telescope. Rukyat is done just before first sunset after ijtima’. In this time,
moon is on western horizon, and the moon goes down just after sunset), so, if the
hilal appears, the eve is considered the first day of next month. However, hilal cannot
always be seen if time gap between ijtima’ and sunset is too short. Scientifically, hilal

2 Q.S. Yunus (10): 5 argues that Allah SWT creates sun and moon as guidance to decide year.
This is also stated by Q.S. Ar Rahman (55): 5 by the statement that sun and moon revolve based on
calculation. Because worships in Islam directly have close relation to the position of astronomical
objects, particularly sun and moon, Islamic civilization pays much attention to astronomy. Among the
most noted Muslim astronomical scientists who have developed modern hisab are Al-Biruni, Ibnu
Tariq, Al-Kwarizmi, Al-Batani, and Habash.
3 Deep and wide knowledge of ulama on falak makes them possible to arrange Islamic

calendar based on hisab. Because it is a new phenomenon, discussion oh hisab is overwhelming

Islamic law. In the middle of controversy on hisab, some ulamas like lbnu Banna, Ibnu Syuraih, al-
Qaffal, Qadi Abu Taib, Mutraf, lbnu Qutaibah, lbnu Muqatil ar-Razi, Ibnu Daqiqil ‘Id, and as-Subki
are among them who consider hisab as valid means to decide the beginning and the end of Ramadan.

67
is impossible to be seen because moonlight illumination is too weak while
surrounding skylight is strong. 4
Knowing the beginning of the month is crucial to decide particular Islamic
worships being performed like fasting a month in Ramadhan, feasting Idul Fitri
festival at 1 Shawwal, and pilgrim hajj to Mecca and Idul Adha Festival in Dzulhijjah.
There is an opinion that the beginning of month is based on directly seeing hilal.
Another opinion argues that the beginning of month is decided by hisab
(mathematical and astronomical computation) without directly seeing hilal. Both
opinions have different reasons and criteria.

C. Various Methods to Decide the Beginning of Month of Islamic Calendar

1. Scriptural Argument on the Decission of the Beginning of Month
The beginning of new month in Islamic calendar is decided by two methods
namely: ru’yatul hilal and istikmal. This is based on some hadiths. Among them are:
First, h}adi>s transmitted from Abi Hurairah ra: The Messenger of Good said:
“Fast for seeing hilal and eat for seeing hilal (in the beginning of Syawal).
If you do not see it as cloudy, make the month 30 days.” 5

Second, h}adi>s from Ibnu Abbas ra: The messenger of God said:
“Do not welcome Ramadan by fasting one or two days [before the first
Ramadan] except those who usually fasts. And do not eat until you see
hilal (hilal Syawal). If the hilal is behind the cloud [and you cannot see
then], make the month 30 days and make the next month consists of 29
days”. 6

Third, h}adi>s from ‘Abi bin Hatim ra: The Messenger of God said:

4
Danjon (1932, 1936) argues that hilal can be seen by naked eyes from 8 degrees of the
corner distance made by Moon and sun as minimum. Recent development of rukyat is also helped by
fruits of technology like telescope completed by CCD Imaging. Of course, it needs evaluation on the
implementation of both sciences. Repetition of prudent observation towards astronomical objects will
discover rotation of astronomical objects and their lines exactly. Such observations were done by
Babylon people which lived around Tigris and Efrat rivers around 3.000 years before Christ. They
discovered twelve stars clusters which their position are imagined as making a circle. Every star cluster
will disappear after 30 days. This invention has born science of geometry and mathematics, algebra
and hisab.

5Al-Bukhari, Sahih Bukhari, (tnp; Dar al-Fikr, 1975), IV:106, Muslim, Sahih Muslim, (nd; al-
Qan’ah, nd), p. 1081.
6
Imam Abu Dawud, Sunan Abu Daud (Beirut: Dar al-Fikr, nd), p. 2327

68
 “If Ramadan comes, fast for 30 days except you see the hilal”. 7

Fourth, h}adi>s from an-Nasa’i ra: the Messenger of God said:

“Fast if you see hilal and eat if you see it. If you cannot see it because the
day is cloudy, make the month 30 days. If two eye witnesses see it, fast and
eat for the witness”. 8

Muslims have two different methods on deciding the beginning of Ramadan

and Shawwal: hisab (astronomical account) and rukyat (seeing moon). This should be
recounted because the debate does not only between the proponents of hisab and
rukyat, but among proponents of hisab or among proponents of rukyat. Therefore,
fiqh analysis which is contained in classical literatures should be enriched by
considering contemporary astronomical inventions. This problem will continuously
develop and add complexity in deciding the beginning of month in Islamic calendar.
Different time of Idul Fitri celebration shows that unifying those different
opinions in not an easy task. It is right that those two opinions are not merely
product of different scriptural evidences, but also different astronomical foundations.
The different method of deciding the time of idul fitri shows two different opinions
which are independent to each other. First, some proponents of hisab decide new
month based on wujudul hilal and the rest is based on imkan ru'yat. Second, opinion
which combines rukyat and hisab, and opinion on hisab. Third, this is an impact of
the spirit of the unification of Islamic calendar, the difference between local and
global rukyat.
In the period of reformation which provides wide room for diversity in
opinion, deep and critical analysis on the source of diversity needs to be done to
make people appreciating those who have different opinion and eliminating truth
claims. Hisab and rukyat as products of reasoning (ijtihad) make diversity possible.
Both can be right and wrong. Moon and sun as objects of hisab and rukyah are same
and both are moved by natural law. Interpretation, however, are vary. The place and
location in doing hisab and the method of observation cannot be reduced to become
one.

7 Imam Ahmad, Sunan Ahmad (Beirut; Dar al-Fikr, nd) IV: 377
8 An-Nasa’i, Sunan An-Nasa’i (Beirut; Dar al-Fikr, nd) IV:132

69
2. Hisab: between Wujudul Hilal and Imkan Rukyat
Different opinion in deciding new moon in Islamic calendar is merely a
product of different method of hisab and rukyat initially. Recent development shows
that the methods of hisab and rukyat are vary. This makes proponents of hisab trying
to make deep explanation on the criteria of hisab adopted. This also happens towards
the proponents of rukyat. 9
There are two different methods of hisab in Indonesia. First, it is based on
wujudul hilal, crescent moon which locates above horizon at the time of sunset is
considered new month. This is adopted by Muhammadiyah. Second, it is based on
imkan ru'yat, new month is based on the possibility in doing rukyat al-hilal. This is
adopted by Persis. Both Muhammadiyah and Persis adopt hisab method without
doing rukyat. They argue based on similar scriptural argument which argues that
hisab can replace the role of rukyat, although the product of interpretation can be
vary. The adoption of wujudul hilal method by Muhammadiyah was decided in 1969.
It is based on the notion that no method which is scientifically valid for doing imkan
rukyat, although based on data on the witnesses of rukyatul hilal collected by Ministry
of Religious Affairs indicate that 2 degrees above horizon is minimum altitude for
hilal to make rukyat possible.
Recently, the two degrees is considered less accurate and it is not based on
altitudinal account, but on simply formula: altitude of "hilal" = (time period from the
beginning of rukyat until the hillal disappears) is divided by 24 hours and multiplied
with 360 degrees, no confirmation on the validity of the existence of "hilal". It can be
other light object. Even, International Islamic Calendar Program (IICP) has released
scientific discovery in astronomical journal arguing that based on statistical data from
various countries, it needs 4 degrees for minimum of hilal altitude to do rukyat under

9 Science of calculation (ilm hisab) developed since the second century. Babylon people

recognized it as astronomical science. This science has been spread by Tunisia traders to the Greek.
Among the Greeks who was known as an astronomical scientist is Claudius Ptolemaeus (100-178 M.).
Then Arabs took the science from the Greeks. At the golden age of Arab, several centuries after the
Prophet passed away (632 M.), this Greeks heritage was studied, translated and adapted with
additional comments. The work of Claudius Ptolemaeus which was translated into Arabic is called
Ptolemy’s Almagest (magest originates from Greek which means ”great attempt”. It was adopted into
Arabic by adding al). A Muslim figure who is very expert in falak is Muhammad bin Musa al-
Khawarizmi (780-850).

70
condition that the distance of the sun and the crescent is far. If the distance is short,
it needs 10.5 degrees.
Instead of the disclosure above, there is theoretical research which explains
minimal altitude for the visibility of hilal. Naked eyes can only see astronomical
object until 8 magnitudes light in astronomical scale. Even if we see from the space,
the limit does not change. This limit makes rukyat impossible if the distance of the
sun and the moon is less than 7 degrees. Moonlight will disappear at all. If we
consider atmosphere of the earth, the possibility is far from reality. The existence of
the moon above horizon from the perspective of hisab does not guarantee the
existence of hilal from the perspective of human beings. The existence of hilal can be
recognized by considering criteria of the appearance of hilal.
Therefore, hisab based on imkan rukyat is closer to scriptural and religious
argument than on wujudul hilal.

3. Rukyat: Controversial Testimony of Hilal

Besides different methods among the proponents of hisab, the methods of
rukyat are also varies. In some occasions, controversial witness based on rukyatul
hilal (without hisab) is solved by taking oath. In fiqh perspective, taking oath over
those who see hilal is valid. Moreover, the witnesses of hilal are usually leading
figures who have strong personality and belief, but the validity in seeing astronomical
object can be questioned before strengthened by scientific evidence.
Among scientific evidences which can be utilized to strengthen the witness of
rukyatul hilal are the position of hilal, the shape of hilal, and the time period from the
beginning of observing hilal until the hilal disappears. These scientific evidences can
be examined by doing rukyat on following days. For the proponents of rukyat guided
by hisab, fruits of hisab analysis can be utilized to strengthen scientific evidence.
Rukyat can be combined with hisab.
The proponents of hisab utilize product of hisab to reject doubtful rukyatul
hilal, such as the fact that the moon (according to accurate hisab) has down and it is
impossible to do rukyat. Then, scientific evidence is very important. Therefore,
taking oath is not adequate to decide new month, because many hilal observers do
not understand the hilal and cannot distinguish it from other astronomical objects.

71
Pollutant in western horizon makes the observation difficult. Light objects are also
varies. It leads to controversial witness of hilal.

C. Controversy on Making Decision of Matla’

1. Matla’ in Fiqh Perspective
Different matla’ among countries in this world is natural. Ulamas have
different opinions on the possibility of hilal appearance in various reigns of particular
country; is the result of rukyat applied to all Muslims in the world, or is it applied to
the country in which the rukyat did? In this context, the concept of matla’ needs
explanation.
Before explaining some ulama’s opinions on matla’, the discussion starts with
ْ ‫ ) َﻣ‬with fathah above al-lam, means time or period
the definition of matla’. Matla’ (‫ﻄﻠَ ٌﻊ‬
of the rise of moon, stars and sun. This can be concluded from the sentence ‫ِﻫ َﻲ َﺣﺘﱠﻰ‬
ْ ‫ َﺳ َﻼﻡ ٌ◌ َﻣ‬10. While matli’ (‫ﻄﻠِ ٌﻊ‬
‫ﻄﻠَ ِﻊ ْﺍﻟﻔَﺠْ ِﺮ‬ F9
ْ ‫ ) َﻣ‬with kasrah under al-lam, means the place at
which moon, stars, and sun rise like in the sentence ‫ﺲ‬ ْ ‫ َﺣﺘﱠﻰ ﺇِ َﺫﺍ ﺑَﻠَ َﻎ َﻣ‬11
ِ ‫ﻄ ِﻠ َﻊ ﺍﻟ ﱠﺸ ْﻤ‬ F 10

The majority of ulamas (jumhur al-ulama), including Abu Hanifa and Ahmad
ibn hanbal argue that rukyat in particular country is applied to all Muslims in the
world. Different matla’ does not effect to the decision of ru’yatul hilal. This opinion is
based on a hadith stating that:
“If you see hilal, start fasting and if you see it, celebrate feast day” 12 1F

and “fast and celebrate feast day because of ru’yatul hilal, if the hilal
is cut off by cloud (or the like) make sha’ban consists of 30 days.” 13 12F

Hadith from Ibnu Abbas ra on the tale of Kuraib indicates that ru’yatul hilal is only
applied to those who live in the country in which the rukyat was done. If they hear
that the hilal was seen in other country a day before while they are fasting and they
cannot see the hilal, they should complete 30 days fasting, or if they succeed to see
hilal they should stop fasting (29 days fasting). Whereas hadith from Abu Hurairah

Al-Qadar ; 5
10

Al-Kahf ; 90
11
12 ‫ ﺇ َﺫﺍ ﺭﺃَ ْﻳﺘُﻤﻮﻩ ﻓَﺼُﻮﻣﻮﺍ ﻭﺇ َﺫﺍ ﺭﺃَ ْﻳﺘُﻤﻮﻩ ﻓَﺄ َ ْﻓﻄﺮُﻭﺍ‬Al-Bukhari, Sahih Bukhari, IV (n.d.; Dar al-Fikr, 1975),
ِ ُ ُ َ َِ ُ ُ ُ َ ِ
Chapter 11 p. 106.
13‫ﺷ ْﻌﺒﺎﻥَ ﺛَﻼَﺛﻴْﻦَ ]ﺍﻟﺒﺨﺎﺭﻱ‬
ِ َ َ َ‫ﺻُﻮ ُﻣﻮﺍ ﻟِﺮ ُْﺅﻳَﺘِ ِﻪ َﻭﺃَ ْﻓ ِﻄﺮُﻭﺍ ﻟِﺮ ُْﺅﻳَﺘِ ِﻪ ﻓَﺈِ ْﻥ ُﻏﺒ َﱢﻲ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﻓَﺄ َ ْﻛ ِﻤﻠُﻮﺍ ِﻋ ﱠﺪﺓ‬. Al-Bukhari, Sahih
Bukhari., p. 109

72
and the like are applied based on general meaning of the hadith. They cover all those
who hear ru’yatul hilal.
The second opinion is that of Shafi’i and a number of salaf. They argue that
the decision of new month should take different matla’ into consideration. Every
country has their own consideration to decide new month based on their ru’yatul hilal.
This opinion is based on the context of hadith from Abu Hurairah. This is applied to
those who see the hilal. Whoever does not see the hilal is not object of the rule. This
notion is based on astronomical approach that everyday has different time period.
The concept of different matla’ is an agreement among astronomical scientists. The
rule of rukyat al-hilal is applied to territory with same matla’. This opinion is also
based on a hadith transmitted by Muslim from Ibnu Abbas ra:
“from Kuraib, that Ummul Fadhl binti Al-Harits sent him to meet
Mu’wiyah in Sham, Kuraib argues: When I arrived Sham, I did
mandates from Ummul Fadhl. Then the hilal of Ramadhan arose
while I was in Sham. I saw it on Wednesday night, than I went back
to Medina at the end of Ramadhan. Ibnu ‘Abbas asked me about
hilal of Ramadhan: When did you see the hilal? I answered: we saw
it on Wednesday night. Ibnu Abbas aksed: did you see it? I said:
Yes, and Muslims also saw it, then they, including Muawiyah, begin
to fast. Then Ibnu Abbas said: we saw it on Friday night and we
will continue our fast until 30 days or we see the hilal. I asked him:
Is it not enough by rukyat and Muawiyah fast? He answered: No,
this is what the messenger commanded us.” 14
It can be concluded that there are two concept of matla’ in fiqh discourse.
First is the concept of Ittifaq al-Matali’. This concept argues that the rise of crescent (hilal)
which can be seen from particular territory binds all territories in the world. This theory is
based on general meaning of hadith which is applied to all Muslims. If Muslim in particular
country saw hilal, the rule is applied to all Muslims..15 Second is the concept of Ikhtilaf al-Matali’:
the rise of crescent which can be seen from particular territory does not effect to other

14 According to an-Nawawi,”the dilalah (guidance) of this hadith is very clear –which is right
according to our opinion- that ru’yatul hilal (if the hilal is seen at particular country) is not applied to
the whole Muslims (entire the world), but it is applied to the place in which the hilal appears and its
surrounding areas (it does not reach the distance of the minimum limit of qashar shalat/dispensation
of shalat). There is also an opinion stating that it is applied to territory with same matla’”. See , An-
Nawawi, Syarh Sahih Muslim, (Semarang; Maktabah Usaha Keluarga, n.d.) p. 1087
15 In commenting the hilal, the Messenger of God states “pray for the hilal and eat for the

hilal”. Generally speaking, this hadith shows that whoever see the hilal, all Muslims should follow it,
because the word “you” in the hadith is ‘am. See, Ibnu Hajar al-Asqalani, Fath al-Bariy, (Beirut; Dar
Kutub al-‘ilmiyah, 1929) IV:150.

73
territories which take position in its western side.16 This theory is based on, first, hadith from
Kuraib which is transmitted by Muslim. This hadith shows that Ibnu Abbas who lives in
Madinah does not follow rukyat which is done by the dwellers of Sham, although it was
adopted by Mu’awiyah. Second, different sunrise and sun set in various places in the world
makes the unification of matla’ impossible. These theory can be utilized as means of analysis in
elucidating the concept of matla’ adopted by Nahdlatul Ulama and Hisbut Tahrir Indonesia.17

2. Fiqh Approach to the Concept of Matla’

Ulamas decide matla’ based on hadiths from Kuraib, Ibnu Abbas and some
others. 18 There are some opinions on matla”. First, the beginning of month is based
on matla’ wilayah. 19 This is based on h}adi>s of Ibnu Abbas. This is adopted by Shafi’ite.
Second, it is based on matla’ ‘alam, in the sense that if member of citizen of a particular
country see the hilal, the rest countries should adopt it. This is popular among the
followers of Malikite. Third, it is based on matla’ wilayah or on next country or
territory. This is adopted by a few ulama of Shafi’ite. 20
There are also some opinions on the distance to which the rule covers. First,
it is based on different matla’. In this context, the distance of matla’ is the distance of

16 Legal argument on local rukyat is a hadith which commands Muslims to fast and eat if hilal
appears. The appearance of hilal, however, can be applied to all Muslims in the world. For the sake of
legal unity, the leader can declare wherever the hilal in the country appears, it is applied to all
territories in the country.
17 Local rukyat supported by global hisab (not confused with global rukyat) will give a

confirmation in anticipating differences among Muslim countries. Global hisab is represented by lunar
calendar which is based on wujudul hilal. This method is used because it is the simplest method in
calculation and it can be used as an initial guidance by those who adopts rukyat method guided by
hisab before calculating data on local rukyat. Lunar calendar divides the earth into two parts based on
the position of moon at sunset, weather it is above or under horizon. The line of date at the beginning
of Ramadan 1419 is across Central America, Southern Africa, Southern Europe, and Russia. The hilal
is above the horizon at the sunset on 19 December in South America, Africa, most Asia, and
Australia. Based on this, it can be understood that Muhammadiyah decided to begin fasting Ramadan
on 20 December. Local hisab to Indonesia shows that at the end of Sha’ban, moon altitude is 5
degrees or less. The moon is located 4 degrees from the spot of sunset. The distance of sun-moon is
around 7 degrees which means it has minimum condition to the appearance of hilal. Based on this,
hisab imkan rukyat (as adopted by Persis) can be accepted to decide the beginning of Ramadan on 20
December. However, five degrees for the altitude of hilal makes rukyat difficult for the azimuth which
has 4 degrees difference, moreover, moon age at sunset is less than 16 hours.
18 Muslim, Sahih Muslim, (nd.; al-Qana’ah, nd.), II:1087.

19As-Shan’ani argues that the meaning of the words ‫ُﺅﻳﺘﻪ‬

ِ ِ َ ْ ‫ ﻟِﺮ‬is that if rukyat is done among
Muslims. This shows that rukyat at particular country is rukyat for all citizens of the country and it is
an obligation. See; As-Shan’ani, Subulus Salam, (nd.), II:310
20 Ibnu Hajar, Fathul Bari (Beirut; Dar al-Fikr, ttp) IV:147.

74
dispensation to qashr as-salah. 21 Second, it is based on different weather. In this context,
As-Sarkhasi argues that rukyat is imperative for every country which is possible to
clearly see the hilal. Third, as-Shaukani argues that starting to and stopping to pray do
not need to be done at same time between one territory to other if geographical
condition is different, low and high land which make different possibility to see the
hilal.

3. Astronomical Approach to the Concept of Matla’

The concept of matla’22 astronomically is the limit of particular geographical territory
which has a place to see the rise of hilal in western horizon after sunset, and surrounding areas
covered by the territory should start fasting at the same time.23 The concept of matla’ has born
a debate on the implementation weather or not the rise of hilal in particular territory should be
applied to all territories in the world, or it only covers one particular territory in which the
dwellers can see the hilal.24 So, the concept cannot only be analyzed from normative
perspective, which regards to fundamental scriptural evidences from the Qur’and and Hadith,
but also from astronomical one because the rise of hilal has close relation to circular system of
moon, earth and sun.
Astronomically, movement system of moon, earth, and sun changes the rise of hilal in
every month, regarding time, position and altitude.25 As a consequence, the rise of the hilal
always changes in every month. However, the application of the concept of matla’ has territorial
limit. The limit of matla’ from its observatory center is based on the speed of earth movement
surrounding its pole, the speed of moon moving around the earth and the speed of pseudo-
move of the sun along its ecliptic line.
The earth moves around its axis from west to east once (360 degrees) in 24 hours. It
means that the speed of earth move is 15 degrees in one hour. At the same time, moon moves
around the earth from west to east for 27.32 days (27 days 7 hours 43 minutes) in a month.

21 An-Nawawi, Syarh Sahih Muslim, (Semarang; Maktabah Usaha Keluarga, ttp) hlm. 1087
22 The meaning of the word matla’, is time of rising or territory of sunset, dawn or moon. See,
Depdikbud, kamus besar bahasa Indonesia, (Jakarta; Depdikbut, 2006), p. 1082
23 Muhtar Salimi, ’Rukyat, Hisab, dan Matla’, paper presented in National Meeting Tarjih 25th,

6-7 July 2000, p. 22

24 Wahbah az-Zahaily, al-Fiqh al-Islamiy wa Adillatuh, (Beirut; Dar al-Fikr, 1997)II:605
25 Salam Nawawi, Rukyat Hisab di Kalangan NU-Muhammadiyah, (Surabaya; Diantama, 2004)

p.104

75
This is called one syderic month. The speed of moon move is 13 degrees 10 minutes 34.89
seconds in a day (24 hours) and one hour consists of 0 degree 32 minutes56.45 seconds.
Whereas pseudo-move of the sun among the stars (which is influenced by the earth move
around the sun) is from west to east. The pseudo-move of the sun needs 365.242199 (365
days 5 hours 45 minutes 46 seconds) for one circle. This means that the speed of pseudo
move of sun in a day (24 hours) is 0 degree 59 minutes 8.33 seconds and 0 degree 2 minutes
27.85 seconds for one hour.26
The explanation above shows that the speed of moon move is faster than that of the
sun. The velocity different is 12 degrees 11 minutes 26,56 seconds everyday or 0 degree 30
minutes 28.6 seconds for one hour. If the velocity of moon move to the west in front of the
sun is 0 degree 30 minutes 28.6 seconds in one hour and the velocity of the earth around its
axis is 15 degrees in one hour, it can be concluded that 1 degree of the earth move is equal to 0
degree 2 minutes 1.91 seconds of moon move. Otherwise, 1 degree of moon move is equal to
29 degrees 31 minutes 50.84 minutes of earth move.
It can be argued that the limit of matla’ from the point of rukyat to the east can be
decided by one of two formulas below:
a. Degree of irtifa’ hilal subtracted by the limit of imkan rukyat (visibility), and divided by 0
degree 30 minutes 28.6 second, and multiplied by 15.
b. Degree of irtifa’ hilal subtracted by the limit of imkan rukyat , and multiplied by 29 degrees
31 minutes 50.84 seconds.27
From both formulas, it can be known that the limit of matla’ from the place of rukyat
to the east will be longer if the limit of imkanur rukyah (the possibility of rukyat) is less than 2
degrees, or vice versa..

4. The Implementation of the Concept of Rukyat and Matla’: Case of

Nahdlatul Ulama and Hisbut Tahrir Indonesia
Many people assume that the source of difference in deciding the beginning
of Ramadhan and shawwal is merely product of difference between hisab
(astronomical account) and rukyat (observing moon appearance). Contemporary
debate on the making decision of new month is not only between the proponents of

26 Ibid., pp. 106-110

27 Ibid.

76
hisab and the proponents of rukyat, but also among and within the proponents of
hisab, and also among the proponents of rukyat. This means that fiqh analysis in
classical works needs to be enriched by including recent astronomical developments.
Problems of Islamic law will continuously develop and will add the variety of debate.
Different opinions in deciding feast days between Islamic organizations and
Indonesian government indicates that unification of various views is not simple task.
This is not merely a product of scriptural evidences, but also disputed astronomical
ones. In this context, some elements, including unity and diversity can be explained.
Variety of the method to decide new month in Islamic calendar shows two sides of
independent difference which cannot be unified, first, between hisab which is based
on wujudul hilal and hisab which is based on imkan ru'yat, Second, between rukyat
guided by hisab and free hisab, and third, between local rukyat (wilaya) and global (‘alam)
which emerges as a result of the spirit of the unification of Islamic calendar. 28
Reformation which provides wide room for diversity in opinion, deep and
critical analysis on the source of diversity needs to be done to make people
appreciating those who have different opinion and eliminating truth claims. Hisab
and rukyat as products of reasoning (ijtihad) make diversity possible. Both can be
right and wrong. Moon and sun as objects of hisab and rukyah are same and both are
moved by natural law. Interpretation, however, are vary. The place and location in
doing hisab and the method of observation cannot be reduced to become one.
Ulamas take hisab in contra position to rukyat, initially. Now, hisab is also
taken in contra position to hisab itself. This contradiction is a product of different
criteria of hisab adopted. There are two different methods of hisab in Indonesia.
Some adopt wujudul hilal as the criteria which argues that crescent moon which is
above horizon at sunset is considered new month. This is adopted by
Muhammadiyah. Other criteria is based on imkan ru'yat, new month is based on the
possibility in doing rukyat al-hilal. This is adopted by Persis. Both Muhammadiyah
and Persis adopt hisab method without doing rukyat.
Scriptural evidences which are taken by Muhammadiyah and Persis are not
different. The evidences argue that hisab can replace the role of rukyat. Akan tetapi

28 Salam Nawawi, Rukyat Hisab di Kalangan NU-Muhammadiyah, (Surabaya; Diantama, 2004)

p.104

77
penafsiran hasil hisabnya bisa berbeda. Muhammadiyah adopted the criteria of
wujudul hilal since 1969 based on an argument that there is no scientific valid criteria
for imkan ar-rukyat in Indonesia. Yet, based on data on the witness of rukyat al-hilal
collected by the Department of Religious Affairs, minimum altitude for rukyat is two
degrees. Recently, the two degrees is considered less accurate because it is not based
on altitudinal account, but on simply formula, namely: altitude of "hilal" = (time
period from the beginning of rukyat until the hillal disapears) is divided by 24 hours
and multiplied with 360 degrees, no confirmation on the validity of the existence of
"hilal", no confirmation on the validity of the existence of "hilal". It can be other
light object. 29

Based on statistical data on the possibility to witness hilal in various

countries, it can be known that minimum altitude to make rukyat possible is four
degrees under condition that the distance of the sun and the crescent is far. If the
distance is short, it needs 10.5 degrees. Naked eyes can only see astronomical object
until 8 magnitude light in astronomical scale. Even seeing from the space, the limit
does not change. This limit makes rukyat impossible if the distance of the sun and
the moon is less than 7 degrees. Moonlight will disappear at all. If we consider
atmosphere of the earth, the possibility is far from reality. 30 My opinion is that hisab
with the criteria of imkan ar-rukyat is closer to scriptural evidences than that of
wujudul hilal
Meanwhile, there is a controversy on rukyat al-hilal (without hisab). The only
way to overcome the problem is by taking oath. In fiqh perspective, taking oath over
those who see hilal is valid, moreover, the witnesses of hilal are usually leading
figures which have strong personality and belief. 31 The validity in seeing astronomical
object, however, can be questioned before strengthened by scientific evidence.
Among scientific evidences which can be utilized to strengthen the witness of
rukyatul hilal are the position of hilal, the shape of hilal, and the time period from the
beginning of observing hilal until the hilal disappears. These scientific evidences can

29 Basit Wahid, ”Alasan Muhammadiyah mengambil kriteria wujudul hilal ”(Kompas, Februari 1998).
30 M. Ilyas, Jurnal Astronomi, (International Islamic Calendar Program (IICP); nd.).
31 Wahbah az-Zahaily, Al-Fiqh al-Islamiy wa Adillatuh, (Beirut; Dar al-Fikr, 1997)II:605

78
be examined by doing rukyat on following days. For the proponents of rukyat guided
by hisab, fruits of hisab analysis can be utilized to strengthen scientific evidence.
Rukyat can be combined with hisab. By this criteria, the proponents of hisab can
reject rukyatul hilal if it is considered doubtful. For instance, the fact that the moon
(according to accurate hisab) has down and it makes rukyat impossible to be done.
Does the scientific evidence need? I believe that the scientific evidence is very
important and taking oath is not adequate means to decide new month. Many hilal
observers do not understand the hilal yet and cannot distinguish the hilal from other
lighting astronomical objects. Pollutant in western horizon makes the observation
worse. Light objects are also varies. It leads to controversial witness of hilal.
Other problem regards to the implementation of the success of rukyat al-hilal.
In this context, there are two methods, namely local and global rukyat. Local rukyat is
based on hadith which commands Muslims to fast if they see hilal. This indicates that
the appearance of hilal has territorial limit. It can be seen from all territories entire
the world. Other scriptural argumentation is reasoning of Ibnu Abbas on the
difference of the beginning of Ramadhan in Sham and Medina. It seems that Ibnu
Abbas argues that the h}adi>s indicates that rukyat is applied to its territory.
Meanwhile, numbers of ulamas argue that rukyat al-hilal has territorial
limitation. Wherever the hilal can be seen, it is applied to entire the world. It is based
on the h}adi>s mentioned which does not give limit in the implementation of rukyatul
hilal. This means that rukyatul hilal is applied to entire the world. Ulamas, however, do
not gives technical explanation on its implementation which is not easy task. Among
the proponents of this method have an opinion that if rukyat al-hilal happens, all
territories in which the sun has not raise yet, are objects of the hadith. Muslim
dwellers in these places should fast or celebrate idul fitri.
Whereas the differences in starting fasting Ramadhan and the beginning of
Shawwal is caused by different methods adopted by various Islamic groups and
organizations. In Indonesia, the method of hisab is adopted by Muhammadiyah and
Persis, while NU and Hizbut Tahrir adopt rukyat method. However, similar method
does not always lead to similarity of the beginning of Ramadhan and Shawwal. This
happens to NU and Hizbut Tahrir. Both adopt rukyat method, but it is often that
they have difference opinion in deciding the time of the beginning of Ramadhan and

79
Shawwal. The difference originates from different method of rukyat adopted by those
two organizations. NU adopts local rukyat or rukyat of wilayat al-hukmi, while Hizbut
Tahrir adopts global rukyat global which argues that if the hilal can be seen from
particular country, other countries are objects the rule.
The different method of rukyat adopted by NU and Hizbut Tahrir has close
relation to rise and down of hilal. In National Congress of NU XX and XXX, and
National Meeting of Ulama, international rukyat was among hot topics of Bahtsul
Masail Diniyah. Is it possible to decide the beginning of month of Islamic calendar,
particularly Ramadan, Shawwal and Dhulhijja, based on international rukyat? From
fiqh perspective, the attendants of Congress decided that it is impossible to utilize
international rukyat to decide new month of Islamic calendar without taking limits of
matla’ and state area into consideration. 32
On the other hand, based on my survey on articles, books, official website of
Hizbut Tahrir Indonesia, and bulletins, it can be concluded that Hizbut Tahrir
adopts global rukyat to decide the beginning of months in Islamic calendar. If the
hilal can be seen from particular country, the rest countries are object the rule. For
the aim of togetherness of Muslims in the world in worship, Mecca supported by
caliphate system is the place to do rukyat to decide the beginning of months in
Islamic calendar. 33
The different method adopted by NU and HTI indicates that they adopt
different schools of law. HTI’s opinion is closer to that of the majority of ulama,
including Abu Hanifah, Malik ibn Anas and Ahmad ibn Hanbal. 34 They argue that
the result of rukyat in particular place should be applied to all countries and different
matla’ does not have any impact to ru’yatul hilal.
NU has an opinion which is close to that of Ash-Shafi’I and a number of
classical ulama who argue that the decision on the beginning of months in Islamic
calendar should take different matla’ into consideration. The beginning of month in
particular country should be based on ru’yatul hilal of the country. This opinion is

32 XX NU congress 8 – 13 September 1954 M/ 1374 H in Surabaya, and National Meeting of

Ulamas in Cilacap 23 – 26 Rabiul Awal 1408 H/15 – 18 November 1987 which was strengthened in
XXX NU Congress in Lirboyo Kediri on 13-19 Syakban 1420 H/ 21- 27 Nopember 1999 M .
33 The word rukyah is ism al-jins which is leaned to dhamir shigat umum. This can be understood

that whoever and wherever he/she is is obliged to start and finish fasting.
34 Rokhmat S. Labib, paper “Mengawali dan Mengahiri Puasa: Perspektif HTI”, p. 3

80
based on the context of h}adi>s of Abu Hurairah which argues that fasting is for those
who see the hilal. This opinion is in line with astronomical notion stating that each
day has different duration of time. Different matla’ is also an agreement among
astronomical scientists stating that the product of rukyat is applied to countries
which have similar matla’.

D. Conclusion
Decision on the beginning of month in Islamic calendar is vary. The various decisions
is a product of different methods of the decision, hisab and rukyat (hisab versus hisab and
rukyat versus rukyat). Rukyat stresses on the result of observation. In this context, the success
of seeing hilal (rukyatul hilal) has close relation to the discussion of matla’. From fiqh
perspective, the application of the product of rukyat al-hilal is always based on two aspects
ittifaq al-matali’ and ikhtilaf al-matali’. The first bears the concept of matla’ wilayah, arguing that the
result of hilal observation is only applied to particular state like Indonesia. This is adopted by
NU. While the second raises the concept of matla’ alam, which states that the result of rukyat al-
hilal can be gobally applied, and the place of rukyat al-hilal is Mecca which is the center of
Islamic civilization according to HTI. Those two concepts bear serious weakness because the
emergence of hilal can be formulated by: the degree of irtifa’ hilal subtracted by the degree of the limit
of imkan rukyat (visibility), divided by 0 degree 30 minutes 28.6 seconds, and multiplied with 15. By so
doing, matla’ limit to east direction from markaz rukyat will be longer if the limit of imkanur
rukyat is less than two degrees, and vice versa.

81
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