E-ISSN:
2984-7435, P-ISSN: 2984-7427
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Whusul Ilallah As
a Methodology for Determining the Beginning of Ramadan and The End of Ramadan of
The Aolian Jamaat According to The Perspective of Islamic
Law
Agus Salim1*, Ridwan2,
Jamal Abdul Aziz3
Universitas Islam Negeri Prof. KH. Saifuddin Zuhri,
Purwokerto, Indonesia1,2,3
Email: [email protected]
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Abstract This
research discusses the methodology of determining the beginning and end of
Ramadan practiced by the Aoliah community. The
methodology for determining the beginning and end of Ramadan was actually
established by Prophet Muhammad through an authentic hadith stating,
"Start fasting when you see the crescent moon and stop fasting when you
see the crescent moon, and if it is cloudy, then complete the count of thirty
days." This hadith ensures that the methodology for determining the
beginning and end of Ramadan is through ru'yatu al hilal or sighting of the crescent moon. However, in
practical settings, this hadith becomes biased in the community, with some
using the methodology of ru'yatu al hilal, hisab, Whusul Ilallah, and others. One
of the methods for determining the beginning and end of the month of Ramadan
is through 'calling upon Allah' directly or Whusul Ilallah, as expressed by Ibn Hajar, a leader of the Aoliah community from Gunungkidul,
Istima Region, Yogyakarta. This statement sparked
controversy in the community. Therefore, in this article, researchers attempt
to analyze the method of Whusul
Ilallah according to Ibn Hajar as a means of
determining the beginning and end of Ramadan. The research methodology in
this article employs normative empirical analysis, describing empirical facts
and then analyzing them using religious norms in
the form of the Quran, hadith, and fiqh related to
the determination of the beginning of Ramadan. Keywords: Whusul ilallah, Jamaah Aolia, Determination of the Beginning and End of
Ramadan, Islamic Law. |
INTRODUCTION
In the
teachings of Islam, all mandala worship must be performed at a predetermined
time
Regarding the
month as a sign of the time of worship, Muhammad Nawawi in at-Tafsirul Munir li Ma'alimt
Tanzil explained that the month is the
determinant of the time of every activity carried out by Muslims both worldly
and ukrawiyah activities, the month is also a marker
for the time of completion of the Hajj
Ramadan fasting
is one of the five pillars of Islam. Ramadan fasting has been determined, and
the time has also been determined, so Ramadan fasting is categorized as mahdlah worship
So far there
are many methods of determining the beginning and end of the month of qamariyah, hisab-ru'yat used
by Nahdlatul Ulama, hisab
used by Muhammad, hisab takwim used
by the Padang Syattariyah tariqat,
Ru'yat with thin cloth by an-Nadzir Gowa, and there is also
the determination of the beginning and end of Ramadan using wusul ilallah as done by the congregation of
the Aolia Gunungkidul
mosque
Of the
several methods of determining the beginning and end of the month that
attracted attention was the method of determining the congregation of the Aolia Gunungkidul mosque, it was
because the mosque leader mentioned the determination of the beginning and end
of Ramadan 2024 by means of "Allah's phone" or what he meant by inner
contact between himself and his god
METHODS
This study
uses a narrative descriptive method, researchers describe and narrate empirical
data about the determination of the beginning and end of the month of Ramadan
carried out by the leaders of the Aolia Gunungkidul mosque congregation. Furthermore, related to
data collection, in this study researchers collected data by interview methods
and by taking information from news in the mass media or scientific texts
related to the object of study in this study. The data obtained from these
empirical facts will be confronted with the norms and provisions of the Shari'a, both the Quran, Hadith and the views of scholars
in jurisprudence. Regarding the determination of the beginning and end of the
month of Ramadan with these efforts, a normative conclusion will be found
regarding the determination of the beginning and end of the month carried out
by the leadership of the Aolia mosque congregation.
RESULTS AND DISCUSSION
Aolia
Jamaat and the Theory of Whusul ilallah
The Aoliah Jamaat is an association of religious communities
united by the streets of their chosen thariqah. The Aolia Jamaat began to stand on August 12, 1984; this is
based on the establishment of the Aoliah mosque,
which they use as a place of worship. The Aolia Jamaah is based in Panggang III
Hamlet, Giriharjo Village, Panggang
District, Gunungkidul Regency, Yogyakarta Special
Region Province. The Aoliah congregation was
originally a congregation praying five times like mosque worshippers in general;
gradually, their activities increased, starting from practicing manaqib, tahlil,
celebrating big days together, and thariqah. This congregation has had less than a thousand
followers spread across Central Java and Yogyakarta Special Region, and the
most in Panggang sub-district with a total of ten
majlis.
The
congregation claims to be part of the ahlusunnah wal jamaah sect that adheres
to the sunnah of the apostle and the sunnah of khulafaurasidun.
Led by a cleric Raden Ibnu Hajar Sholeh Pranowo who in his
religious education history had received education in several pesantren, began with the Mbulus pesantren in the Maron Purworejo
area, and had been guided by Gus Jogo Rekso in Muntilan, besides that bathiniyah
Ibnu Hajar was also guided directly by Syech Jumadil Kubro who was buried in
Mount Turgi and Sunan Pandanaran
in Klaten.
In Ibn
Hajar's understanding of science or science, when viewed from how to get it,
there are two ways, namely al sains bil kasbi
and al sains laduni. The
birth of these two terms of knowledge is an interpretation of the Qur'anic
verses and hadith, one of the Qur'anic verses that allude to science.
فَوَجَدَا عَبۡدًا مِّنۡ
عِبَادِنَاۤ اٰتَيۡنٰهُ رَحۡمَةً مِّنۡ عِنۡدِنَا وَعَلَّمۡنٰهُ مِنۡ لَّدُنَّا عِلۡمًا
Then they both met a
servant among Our servants, whom We had given mercy to him from Our side, and
whom We had taught him knowledge from Our side. (QS. Al-Kahf
verse 65)
At the
theoretical level, al Ilmu
bil Kasbi or science kasbi is
knowledge obtained through one's efforts by studying, researching, seeing and
so on. In the teachings of al-Asharite thought, the
theory of kasbi
science refers to the view that humans have the ability to achieve certain
actions through their own efforts and efforts, but all these actions remain
under the rule of Allah as creator and control of all things. Nawawi Al Jawi, as quoted by Ismail, explained that Kasbi science is knowledge produced by studying knowledge
continuously and reading literatus with direction from a teacher.
About this kasbi science, if a person wants to get
knowledge must go through how to try. The form of their business can be by
reading literature, researching and listening to knowledge explained by a
teacher. After gaining knowledge, a person must also make efforts not to forget
the knowledge he learned, the effort is called recalling, relearning,
practicing and spreading. Kasbi science has a special
characteristic, namely the loss of knowledge due to forgetting.
The science of laduni is
defined as the depiction of a soul that speaks (an-nafs an-natiqah)
and a soul that is calm in facing the nature of things. A 'alim is an ocean of
knowledge and imagery. While the object of science is a substance, something
whose knowledge is engraved in the soul. The science of Ladunni
is a science whose achievement is without an intermediary between one's soul
and God. It is like the light from the invisible lamp falling into a clear,
clean and delicate heart. Isma'il, as quoted by Agus Sutiyono, explained that the science of laduni
is the process of the emergence of inspiration coming through the inner eye and
from the irradiation of the kulliyyah soul. Therefore,
revelation is the adornment of prophets, while inspiration is the adornment of
saints or lovers of God.
In Imam
Ghazali's view, to obtain this knowledge, a person has done al-muraqabah as-sahihah
to get closer to Allah well so that he gets grace from Allah in the form of
knowledge that he has never learned. Laduni knowledge can
also be obtained because of the process of ar-riyadah as-sadiqah, a form of effort to train
oneself to always get closer to Allah by staying away from the worldly and
feeling poor by emptying the stomach for fasting and doing subhat
things. Laduni knowledge can also be obtained by tafakur, which is
a process of thinking and dreaming about what he knows and finding something
from his thinking process. And lastly, the knowledge of laduni
can be obtained if a person has rabbaniyah united
the heart by always dhikr to Allah, so that Allah gives knowledge that is not
given through learning.
The science
of laguna became a special karma or virtue given by Allah to Ibn Hajar so with
this knowledge, Ibn Hajar made it possible to see the moon beyond human
knowledge in general. This knowledge does not only come from that country, but
the owner has first practiced a special riyual,
namely reciting, practicing dhikr continuously, and interacting with Syech Jumadil Kubra and Syech Asamaraqandi, which in the
end Inbu Hajar established that the clue hooking hilal is a truth according to him.
Thus,
knowledge can only be opened by the key and the path laid out by Allah to reach
that level of preamble. At the level
of mukasyafah there is a strong belief called haqul yaqin,
therefore mukasyafa belief is not solely based on
research, but generally occurs because of whispers, the strength of the heart
that comes not from humans but it comes from the power of the creator in the
form of inspiration. Inspiration is knowledge gained in the
resurrection, it is the revelation to man of the person conveyed to him by God
the owner of that knowledge through his mind.
The knowledge of laduni
is only
in those whom Allah desires to obtain it, although it is sought in a certain
way as described earlier sometimes God does not give to those who seek it,
sometimes in the middle of the journey to that degree a jusrtru
is misled by Satan by whispering something heretical. For this reason, the
readiness of the heart and soul is a condition for receiving the knowledge.
Allah will give knowledge to those
whose hearts have been pure, unaffected by the world, and subject only to
Allah. With purity of heart and not affected by worldly affairs, the door of
the eyes of the heart will be opened by Allah which in turn is called mukashaafah.
فَكَشَفْنَا عَنْكَ غِطَاۤءَكَ فَبَصَرُكَ
الْيَوْمَ حَدِيْدٌ
"So We lifted the lid (that
covers) your eyes, so that your vision on this day is very sharp." (QS. Qaf:
22)
The opening of the eyes of the heart in that verse is a
very possible thing if God wills it. The opening of the eyes of the heart means
that a person has been able to see something that cannot be seen by the eyes in
general and can feel something that cannot be felt by the five senses of humans
in general. In this context, Allah created beings with very limited five
senses; this limitation separates two things that can be reached by sensory
abilities and things that cannot be reached by the five senses. Something that
can be reached with the five senses under normal conditions is called alamu dzahir And
something that cannot be reached by the five senses is called Inner Nature or the unseen. Regarding the eyes of the heart can be the usmber of the coming of science, the Qur'an surah al Hajj
46 explains
اَفَلَمْ يَسِيْرُوْا فِى الْاَرْضِ فَتَكُوْنَ
لَهُمْ قُلُوْبٌ يَّعْقِلُوْنَ بِهَآ اَوْ اٰذَانٌ
يَّسْمَعُوْنَ بِهَاۚ فَاِنَّهَا
لَا تَعْمَى الْاَبْصَارُ وَلٰكِنْ تَعْمَى الْقُلُوْبُ الَّتِيْ فِى الصُّدُوْرِ
Then, have they never
walked on the earth, so that their hearts may understand, and their ears may
hear? Actually, it is not the eye that is blind, but the blind is the heart in
the chest. (QS. al Hajj 46)
Imam Ghazali
further explained that the heart has two doors. One door of the heart opens
towards the five senses, where the five senses will be able to reach the
natural world in the form of objects that have physical form, sound, and real
life; all of these objects are a reflection of what exists and is recorded in Lauhul Mahfudz.
Another door
opens towards the unseen, one form of
the unseen is Lauhul al Mahfudz and the angelic realm or spiritual realm. The door that opens towards the unseen and Lauhul al-Mahfudz is
like a miracle thing of a dream that is confidently true, so that the heart can
live in the midst of sleep the things that will happen in the future or the
events or events of the past without the medium of sensory responses. Quoting Imam Ghazali's opinion that the heart has
an instinct called an-Nur al-Ilahy or
divine light and al Bashirah
al-Bathiniah or Inner Eye. A person who is given
divinity in his heart, will be able to see something that cannot be reached by
the five senses, this level of person is called ma'rifat
because his inner eye has been mukashaafah or the
inner eye that has been opened by Allah.
The
characteristics of people in their
hearts, they can know the unseen
which is the secret of God. A person who
has ma'rifat means that one has attained wushul ilallah, wushul ilallah
obtained from witnessing through the eyes of the mind, a sufficient testimony
of a person from evidence and evidence. Wushul ilallah can also be interpreted as achieving the
ultimate goal of a servant's journey towards closeness to his god with a path
of structuring behavior embodied in sound doctrine and fulfilling the
provisions of sharia through association with pious people from people who are
remembrance, sincere, and know the servants. But there are also those who
define wushul ilallah is
the arrival of a person to the true knowledge of Allah. This essential
knowledge is the culmination of the apostles and the stopping point of the end
of the spiritual walker's journey.
The
degree of wusul
ilallah according to Ibn Hajar as his
clarification in front of the ulama envoy occurred starting on November 21,
2021 during a pilgrimage at the grave of Syech Jumadil Kubro. Ibn Hajar claimed
to be able to interact with Syech Jumadil
Kubro, and in his confession he was declared by Syech Jumadil Kubro
to the degree of wusul. He also confessed that his degree
of ilallahwas
increasing and stronger when communicating with Syech
Assmarqandi who at that time ordered him to remarry.
The siafat-siafat that can deliver a servant to wushul ilallah is First al-Ajz which
is feeling weak and strength belongs only to Allah, al-Ajz is a quality that can convey a
servant to Allah, weak nature indicates a servant must submit to a substance
who has power and feel contempt to a substance who has power, even though he
has power and can do something with strength. Secondly siafat al-Faqr which means a sense of need for
Allah, siafat al-Faqir
is a trait that can bring the servant to the deepest meaning of the nature
of al-Rahman or the affection of Allah, feeling the need for Allah in every
effort and at all times, because everything a person does is the power of
Allah, with it to realize it must depend and feel the need for oneself to
Allah. Third, the nature of al-Shafaqah
which means compassion for others and creatures other than humans, al-Shafaqah is
a trait that will lead a salik to the path of wushul to Allah, with that nature Allah has a reason to
love a servant. The fourth is uapaya al-Tafakkur,
which is to think and use the potential of reason to imagine God's creation,
with which a person will have a sifak hakim or wise
there.
In
addition to these qualities, praiseworthy
qualities that are the nature of a
person who is salih
and taqwa
must also be present in a person who wants wushul
Allah, one of the siafat mahmudah
is, tawakal,
zuhud, wirai, tawadlu, taubat, qana'ah and so
on. With these mahmudah qualities, despicable
qualities must be eliminated, such as siafat riya', sum'ah, hasud, takabur, tama', ujub
and so on.
Methods
of Determining the Beginning and End of Ramadan in Islamic Law
The determination of the beginning and end of Ramadan is
an important thing when a person will fast, this is knowing that fasting time
is a legal requirement for fasting Ramadan. Fasting that is done not on time,
is not categorized as Ramadan fasting, as well as to get the virtue of Ramadan
fasting, a person does not get the priority of Ramadan fasting if the fast is
not done in Ramadan.
The determination of the fasting time of Ramadan is the
determination of the beginning of the month of Ramadan as the fasting month for
the people of Muhammad. The method of determining the month of Ramadan is based
on a Qur'anic verse and hadith.
فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُۗ
Whoever witnesses the moon from you, then pray in that
month. (al Baqarah 184)
صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ فَإِنْ غُمِّيَ
عَلَيْكُمْ فَأَكْمِلُوا الْعَدَدَ
Break your fast because
you have seen the hilal, and break your fast
(widening) because you see the hilal too, if there is
a cloudy over you, then perfect the number of days (in one month). (HR. Muslim)
تَصُومُوا
حَتَّى تَرَوْا الْهِلالَ وَلا تُفْطِرُوا حَتَّى تَرَوْهُ فَإِنْ غُمَّ
عَلَيْكُمْ فَاقْدُرُوا لَهُ
Pray so that you see the hilal and do not break your fast (Eid) so that you see the hilal too, and if there is a cloudy over you then estimate
the hilal. (HR. Bughari)
This hadith commanding a Muslim to fast after seeing the hilal and seeing the hilal is one
form of effort that must be made to know the beginning of ramadan
and the end of ramadha. Al-Munjid's
dictionary means رَأَى
with the
meaning of seeing with eyes or knowing with common sense. So that the
understanding of lafath رَأَى gave rise to two
interpretations. Some interpret ru'yat hilal with a meaning that means to see with the eyes of
the head. This notion is used by groups that practice ru'yat hilal as a determinant of the beginning
of the month of Qamariah, such as Nahdalatul
Ulama and the Indonesian government which bases its understanding on the Quran suarat al Ma'un verse 1 اَرَءَيْتَ الَّذِيْ
يُكَذِّبُ بِالدِّيْنِ , in this verse رَأَى Interpreted to see with
the eyes of the head. There are also those who interpret that rukyat is to see with reason, this is what reason means is
science, namely the science of falak or hisab, this is held by Muhammadiyah by basing its
understanding on the Quran suarat al Ma'arij 6 and 7 اِنَّهُمْ يَرَوْنَهٗ بَعِيْدًاۙ وَّنَرٰىهُ قَرِيْبًاۗ, this verse رَأَى Interpreted as guessing
with their knowledge, namely through science.
Syihabuddin Abi Abas said Muslims are
not obliged to observe fasting unless one of them has seen hilal.
In case of cloudiness, then it is mandatory for them to perfect the days of one
month to 30 days. If hilal is seen during the day,
then Eid occurs at night. If the hilal is only seen
in one region but not in another region and the area is adjacent, then the law
of mandatory fasting becomes evenly distributed to the inhabitants of the
region that does not look hilal. However, if the hilal is seen in an area but the far-flung area is not
visible, then the distant region is not obliged to fast for the quality of the
area that looks hilal. The proximity of an area in
the initial determination of fasting, whether the region is categorized as far
or near, in this connection can be seen from the appearance of the sun between
one region and another. But some say that the far proximity of the area in the
effort to see hilal is as far as masafatu al qasr.
In order to see the hilal, Shafi'iyah jurisprudence requires the knowledge of a person
who sees the hilal. When people who receive
information that they are people who see hilal are
those who have a fair (honest) nature, are male, not sahaya
servants, have been intelligent, Islamic Bergama and puberty. A person who comes with the news of seeing the hilal, with his immorality, then he must be sworn about the
testimony of seeing the hilal, and the ruler or
authority holder must facilitate his witness. When a person has been deemed
credible with the aforementioned traits, then the testimony of seeing the hilal must be accepted by the ruler or authority.
If there is an expert in hisab
or falak with his expertise he has done calculations
with his hisab method and preached that tomorrow is
the day of fasting and tomorrow is the day of Eid, then his testimony cannot be
followed by the community. Likewise, if the astrologer predicts and testifies
that tomorrow is the day of fasting and Eid, then his immorality is also
unacceptable and people cannot follow their testimony as a basis for fasting.
However, what they seek can be used as a basis for fasting for themselves.
Conditions ru'yat hilal Actually, it is not only done by Shafi'iyah followers but also carried out by followers of
three other imams, such as Malikiya, Hanafiya and Hanabilah, the four
followers of the Imam use the method ru'yat and istikmal. The rukyat method is used if the laingit
is in a sunny state, and the method istikmal That is
to perfect the day to 30 days in one month if the sky is cloudy.
The difference of opinion among the four madhhab ashabs only occurs in how many people see hilal as the standard of acceptance of their sacredness.
The Hanafiyah Madzhab found
that when the sky is clear, it is mandatory for many people to see the moon to
determine the month of Ramadan or Eid. However, if the sky is cloudy, it is
enough for the authorities to look at the moon to determine the month of
Ramadan and also Eid al-Fitr. The Malikiyya Madhhab
argues that hilal should be seen by many societies as
unjust society. Their testimonies are all credible when they see hilal. In this condition because that does ru'yat It is a multitude of people, it is not
required for them to be just, free and also men, women, wicked and sahaya servants are also accepted for their testimony. Malikis also accept Shahadah
Two people who are fair when it is cloudy on condition that they are
puberty, intelligent and do not like to lie and do not commit many major sins.
Likewise, the martyrdom of a just man is accepted, only that for himself, he
can fast in practice His Shahadah.
The Shafi'iyah madhhab suffices to see the moon of
Ramadan and the day of Eid just by listening Shahadah A person is just, intelligent, baligh,
male and not a servant of Sahaya. If those who see hilal are not just people, not yet puberty, women and are sahaya servants, then his shahadah can be practiced only
for those who see hilal only, not for others. The Hanabilah Madhhab argues that the testimony of a person in
seeing the moon is accepted to determine the beginning of Ramadan and Eid,
provided that he is a just man, a woman, a non-sahaya
servant or a sahaya servant.
Analysis
of Whusul ilallah in
determining the beginning and end of the month of Ramdhan
It has been explained earlier that the determination of
the beginning of the month and the end of Ramadan and other months is
determined on the basis of Ru'yatu Al Hilal.
Method of determining the beginning and end of the month with the method Ru'yatu Al Hilal In the history of the
development of the Indonesian nation has existed since the time of the kingdom
and Dutch colonial, this was revealed by Snouck Hurgonje, in addition to based on
the calculation of the date of the determination of the beginning and end of
Ramadan, there is also a determination of the beginning and end of Ramadan
based on the vision of the five senses or Ru'yatu Al Hilal to establish a new moon and a major month of
Muslims. Process Ru'yatu Al Hilal Either done by the community with an effort to see
directly using the eyes of the head or with tools and or by predicting rukyatul hilal with a science
approach called hisab hisab.
With him the method of inner contact with Allah is not an appropriate method
for determining the existence of hilal.
If Ibn Hajar claimed that determining hilal
by direct contact with Allah he called Wushul Ilallah then communicating with God, then of course
this is not a common ability that many people can do. While Islamic law applies
to most people, not individual abilities.
In addition, the Prophet Muhammad was a servant of Allah
who had the most perfect degree of servitude, if his people had the degree of
servitude in the form of Wushul Ilallah, then
the Prophet Muhammad was a servant of Allah who had it above his people. When
Allah's servant can whisper to Allah, then Prophet Muhammad is the most perfect
servant whispering to Allah without being disturbed by Satan. But even so in
the sharia of the Prophet Muhammad there is no irrational sharia and in his
sharia there is no sharia that is taught to reach the limits of the ability of
his people, including also determining the beginning of Ramadan and Eid with Whusul Ilallah. We
can see and pay attention to the hadith of Shihih Bughari, Muslim and the hadith narrated by Abdu Dawud.
صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ فَإِنْ غُمِّيَ
عَلَيْكُمْ فَأَكْمِلُوا الْعَدَدَ
Break your fast because
you have seen the hilal, and break your fast (widen)
because you see the hila too, if there is a cloudy over you, then perfect the
number of days (in one month). (HR. Muslim)
تَرَاءَى اَلنَّاسُ اَلْهِلَالَ,
فَأَخْبَرْتُ رَسُولَ اَللَّهِ صلى الله عليه وسلم أَنِّي رَأَيْتُهُ, فَصَامَ,
وَأَمَرَ اَلنَّاسَ بِصِيَامِهِ
People saw the crescent
moon, and I told the Prophet Sallallaahu 'alaihi wa Sallam
that I had really seen it. Then he prayed and told the people to pray. (HR. Abu
Dawud)
Of the two hadiths, the Prophet Muhammad did not use his
knowledge of the unseen and reportedly as the establishment of sharia to
determine the beginning and end of the month of Ramadan. Dikathui Prophet
Muhammad was not only a Prophet, but also at the same time the Messenger of
Allah who could communicate directly with Allah when Isra'mi'raj. Looking at this
history, the level of wusul of the Prophet Muhammad
to Allah, of course, there is nothing to match, because the prophet Muhammad is
Khorul Anam or as good as a human being.
Nevertheless the Prophet Muhammad still commanded the companions to perform ru'yatul hilal as the hadith of
Imam Bughari and Imam Muslim, and accept Shahadah An inland Arab who claimed to
have seen hilal. This indication shows that the
Prophet Muhammad, whose level of worship exceeded anyone's, continued to carry
out the determination of the beginning and end of Ramadan using the method Ru'yatul Hilal or Wunama Hilal, does not use the method Wushul Ilallah or direct inner contact with
God.
However, when a person has been in the stage Whusul Ilallah And
his heart is mukashaafah so that he can know the
position of hilal with his mukashaafah,
then he can practice his knowledge to be satisfied for himself not for others.
This is in accordance with the Shahdah of the hisab or hisab who takes into
account the position of the hilal through the science
of falak and also the astrologer or fortune teller.
Both hisabists and philosophers can practice their
knowledge of estimates Wunama Hilal. It is not permissible to invite
others to follow it, this is as explained by Alawi Abas who said the scholars
forbade following the shahadah of the necromancer in the decree Wunama Hilal, and their shahada does not apply
except to themselves.
CONCLUSION
The methodology of establishing the beginning of Ramadan
and the end of Ramadan has been taught by Islamic Shari'a.
At least through the hadith of the Prophet Muhammad which clearly explains that
fasting must be done after seeing the hilal, although
there are two views in the meaning of seeing as safe explained earlier, there
are those who interpret ru'yat With the meaning of looking with the
eyes of the head, there are also those who interpret with knowledge. But from
the debate, four imams of the madhhab agreed that they should see the moon with
their eyes as the hinterland Arabs did in the time of the Prophet.
Thus, if someone uses the hisab
method without ru'yat hilal,
estimated necromancer and or by method Wushul Ilallah not accepted Shahadah. This is because the Shari'ah is
based on general ability not individual ability, the Shari'ah
only punishes dzahiriyah not bathinyah,
and if the hisab method, the astrologer estimates and
wushul ilallah can
be used as a determination of the beginning and end of Ramadan undoubtedly has
been done by the Prophet and his companions, this is because they are mulya servants and have the virtue to whusul ilallah, in fact it was not done by the
Prophet and his companions, the Prophet actually ordered fasting by seeing the hilal, and the Prophet accepted the testimony of the
hinterland Arabs in regard to the Shahadah ru'yat hilalhis.
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