باب فِي شَهَادَةِ الْوَاحِدِ عَلَى رُؤْيَةِ هِلاَلِ رَمَضَانَ

حَدَّثَنَا مَحْمُودُ بْنُ خَالِدٍ, وَعَبْدُ اللَّهِ بْنُ عَبْدِ الرَّرحمَنِ السَّمَرْقَنْدِيُّ, - وَأَنَا لِحَدِيثِهِ, أَتْقَنُ - قَالاَ حَدَّثَنَا مَرْوَانُ, - هُوَ ابْنُ مُحَمَّدٍ - عَنْ عَبْدِ اللَّهِ بْنِ وَهْبٍ, عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ سَالِمٍ, عَنْ أَبِيهِ, عَنِ ابْنِ عُمَرَ, قَالَ تَرَاءَى النَّاسُ الْهِلاَلَ فَأَخْبَرْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم أَنِّي رَايتُهُ فَصَامَهُ وَأَمَرَ النَّاسَ بِصِيَامِهِ .

2335. Muhammad Ibn Khalid and Abdullah Ibn Abdur Rahman Samarkandi .... Abdullah Ibn Umar RA. Narrated from: He said, People saw the moon collectively, I informed the Messenger of Allah, peace and blessings be upon him, that I saw the moon. Prophet Fasted and ordered everyone to fast.

Kitabus Sunan - Imam Abu Dawud (Sunan Abu Dawud)

Hadith No: 2335 International No: 2342

Tahqiq: pure (literally authentic)

Narrated by: Abdullah ibn Umar (RA) (died: 73 AH)

باب قَبُولِ شَهَادَةِ الرَّجُلِ الْوَاحِدِ عَلَى هِلاَلِ شَهْرِ رَمَضَانَ وَذِكْرِ الِخْتِلاَفِ فِيهِ عَلَى سُفْيَانَ فِي حَدِيثِ سِمَاكٍ

أَخْبَرَنِي إِبْرَاهِيمُ بْنُ يَعْقُوبَ, قَالَ حَدَّثَنَا سَعِيدُ بْنُ شَبِيبٍ أَبُو عُثْمَانَ, - وَكَانَ شَيْخًا صَالِحًا بِطَرَسُوسَ - قَالَ أَنْبَأَنَا ابْنُ أَبِي زَائِدَةَ, عَنْ حُسَيْنِ بْنِ الْحَارِثِ الْجَدَلِيِّ, عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ الْخَطَّابِ النَّاسَ فِي الْيَوْمِ الَّذِي يُشَكُّ فِيهِ فَقَالَ أَلَّ إِنِي جَالَسْتُ أَصْحَابَ رَسُولِ اللَّهِ صلى الله عليه وسلمْ وَسَاءَلْتُهُمْ وَأَنَّهُمْ حَدَّثُونِي انَّ رَسُولَ God bless him and grant him peace. شَاهِدَانِ فَصُومُوا وَأَفْطِرُوا " .

2120 Ibrahim Ibn Ya'qub (R.A.) ... Narrated by Abdur Rahman Ibn Zayd (R.A.) that on a suspicious day of Ramadan or Sha'ban he said to the people: Listen, I was once sitting with the companions of the Messenger of Allah (ﷺ). When I asked them, they narrated to me that the Messenger of Allah (ﷺ) said: observe the fast by looking at the moon, break the fast by looking at the moon, and perform the sacrifice by looking at the moon. But yes, if the sky is cloudy (on the 29th of Sha'ban), you will complete 30 days of the month. But if two witnesses testify, you shall observe and break the fast.

Kitabus Sunan (Almujtaba) - Imam Nasa'i (Sunan Nasa'i)

Hadith No: 2116 International No: 2116

Tahqiq: pure (literally authentic)

Narrated by: Abdur Rahman Ibn Zayd (RA).

Explanation of hadith:

Various questions are being raised by the separatists on the proven and established rules that the Muslim Ummah has been following for ages since Khairul Qurun. These questions will be briefly discussed here - Inshallah.

1. Since Ramadan is earlier and later, it is a sin not to observe one or two fasts in the beginning of Ramadan; Instead, the expiation of sixty days of fasting is obligatory. which is not realized.

2. It is not permissible to fast on the day of Eid. However, because Eid is earlier and later, this impermissible act is done.

3. Some parts of Tashreek remain in Takbeer.

4. The fast of Arafah is observed on the day of Eid-ul-Azha.

5. Those who perform Qurbani on the twelfth day, because it is actually on the thirteenth day, their Qurbani is not pure.

All these five allegations are baseless for various reasons. I mention only one reason for ease of discussion. And that is that the Ijma'i i.e. unanimous decision of the Shari'ah is that in all the matters where there is a difference of opinion among the Imams, the order of action of the follower of that Madhhab will be according to that Madhhab and not according to other Madhhabs. For example:

If blood comes out from any part of the body, ablution is not lost in the Shafi'i Madhhab. Therefore, if a Muslim follower of the Shafi'i Madhhab does not perform ablution again despite the blood coming out, but prays with the previous ablution, then it is not permissible for someone following the Hanafi Madhhab to accuse that Muslim of having prayed without performing ablution. Also, it is not permissible to impose this rule that you have to repeat this prayer. But if a follower of the Hanafi Madhhab does this, he will be told, your ablution is broken; You perform ablution anew and offer the prayer again.

Another example: In the Shafi'i Madhhab it is fard for the Muqtadi to recite Surah Fateha behind the imam. It is not obligatory in the Hanafi Madhhab; Rather, the order not to read. Now it is not permissible for someone in the Shafi'i Madhhab to say to a Hanafi Muslim that you did not recite the Fatiha behind the Imam and therefore you did not pray; You have to read the prayer again. In the view of Imam Shafi'i rahmatullahi alaihi it is not permissible for a follower of the Shafi'i Madhhab to say such a thing to a Hanafi Muslim.

After knowing this matter, now note that the foremost and followed opinion of the Hanafi Madhhab is that the inhabitants of every region will act upon seeing the crescent moon of their own region. And this is the decision of the great jurists of other madhhabs. Most of the jurists of Khairul Kuroon agreed on this. So it is wrong to say to one who is fasting and Eid according to this rule that one of your fasts has been rushed! Because he did not start Ramadan that day. But even when he is fasting on the thirtieth day, it is not correct to say that you are fasting on the day of Eid. Because his first Shawwal has not yet come. [1] 1

The same is true for Takbeer Tasreek and fasting on 9 Zil Hajj. Hadith Sharif says Yawme Arafa means 9 Zilhaj. Not at the time when Uquf is going on in Arafa. That's because no Islamic city has used Uquf Arafa or Makkah Helal instead of local Helal for Eid-ul-Azha. Not in Madinah during the time of the Prophet and the Khulafay Rashedin, and not in any other city in any later period. For details can be seen Dr. Essay by Hamidullah. Which was published in the issue of 'Muslim World' on February 26, 1966. Its Urdu translation was published in the December 1975 issue of 'Albalag', Karachi. See also the article Determination of Eid al-Adha by Hazrat Maulana Mufti Muhammad Taqi Usmani published on www.albalagh.net. which can be viewed at-

https://www.albalagh.net/qa/moon_qa.shtml .

Also consider this: the difference between us and Makkah Mukarramma is a few hours. If the fast of Zilhaj is not combined with the Arafa of Makkah, then when we start the fast, the day of Arafa has not started. It will start after another three hours. Similarly, when I break the fast, the day of Arafa is not over yet. There are still three hours left in the day.

Then on the day of Arafah, the regions of the world where there will be night, will they fast at night? If they fast after the end of their night, then the day of Arafah is also over. The pilgrims are not in Arafa, they are in Muzdalifah.

For this reason, the hadith about fasting on the day of Arafah undoubtedly means fasting 9 Zilhaj. The inhabitants of the region on which the 9th of Zilhaj falls will fast on that day. For the pilgrims themselves, fasting on the day of Arafah is not Masnoon.

Also think, in the western regions where the Hilal of Zilhaj will be seen one day before Saudia, the Arafah day of Makkah-Mukarram will be 10 of Zilhaj. If you ask them to fast on that day, it will be fasting on the day of Eid-ul-Azha, which is forbidden.

So finally it must be said that the people of each region will act according to their Hilal. And since they are acting according to the rules of the Shariah according to their sighting of the Hilal, there is no room for objection.

بَاب قَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا رَأَيْتُمْ الْهِلَالَ فَصُومُوا وَإِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ , حَدَّثَنَا مَالِكٌ , عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ Allah said, "Al-Shāh-e-hār-----------------------------------"

1786. 'Abdullah Ibn Maslama (RA) ... On the authority of 'Abdullah Ibn 'Umar (RA), the Messenger of Allah (ﷺ) said: The month consists of thirty-nine nights. So do not start fasting without seeing the moon. If the sky is cloudy then you will complete thirty days.

Al-Jami's Sahih - Imam Bukhari (RA) (Sahih Bukhari)

Hadith No: 1786 International No: 1907

Tahqiq: Tahqiq is unnecessary

Narrated by: Abdullah ibn Umar (RA) (died: 73 AH)

Explanation of hadith:

Various questions are being raised by the separatists on the proven and established rules that the Muslim Ummah has been following for ages since Khairul Qurun. These questions will be briefly discussed here - Inshallah.

1. Since Ramadan is earlier and later, it is a sin not to observe one or two fasts in the beginning of Ramadan; Instead, the expiation of sixty days of fasting is obligatory. which is not realized.

2. It is not permissible to fast on the day of Eid. However, because Eid is earlier and later, this impermissible act is done.

3. Some parts of Tashreek remain in Takbeer.

4. The fast of Arafah is observed on the day of Eid-ul-Azha.

5. Those who perform Qurbani on the twelfth day, because it is actually on the thirteenth day, their Qurbani is not pure.

All these five allegations are baseless for various reasons. I mention only one reason for ease of discussion. And that is that the Ijma'i i.e. unanimous decision of the Shari'ah is that in all the matters where there is a difference of opinion among the Imams, the order of action of the follower of that Madhhab will be according to that Madhhab and not according to other Madhhabs. For example:

If blood comes out from any part of the body, ablution is not lost in the Shafi'i Madhhab. Therefore, if a Muslim follower of the Shafi'i Madhhab does not perform ablution again despite the blood coming out, but prays with the previous ablution, then it is not permissible for someone following the Hanafi Madhhab to accuse that Muslim of having prayed without performing ablution. Also, it is not permissible to impose this rule that you have to repeat this prayer. But if a follower of the Hanafi Madhhab does this, he will be told, your ablution is broken; You perform ablution anew and offer the prayer again.

Another example: In the Shafi'i Madhhab it is fard for the Muqtadi to recite Surah Fateha behind the imam. It is not obligatory in the Hanafi Madhhab; Rather, the order not to read. Now it is not permissible for someone in the Shafi'i Madhhab to say to a Hanafi Muslim that you did not recite the Fatiha behind the Imam and therefore you did not pray; You have to read the prayer again. In the view of Imam Shafi'i rahmatullahi alaihi it is not permissible for a follower of the Shafi'i Madhhab to say such a thing to a Hanafi Muslim.

After knowing this matter, now note that the foremost and followed opinion of the Hanafi Madhhab is that the inhabitants of every region will act upon seeing the crescent moon of their own region. And this is the decision of the great jurists of other madhhabs. Most of the jurists of Khairul Kuroon agreed on this. So it is wrong to say to one who is fasting and Eid according to this rule that one of your fasts has been rushed! Because he did not start Ramadan that day. But even when he is fasting on the thirtieth day, it is not correct to say that you are fasting on the day of Eid. Because his first Shawwal has not yet come. [1] 1

The same is true for Takbeer Tasreek and fasting on 9 Zil Hajj. Hadith Sharif says Yawme Arafa means 9 Zilhaj. Not at the time when Uquf is going on in Arafa. That's because no Islamic city has used Uquf Arafa or Makkah Helal instead of local Helal for Eid-ul-Azha. Not in Madinah during the time of the Prophet and the Khulafay Rashedin, and not in any other city in any later period. For details can be seen Dr. Essay by Hamidullah. Which was published in the issue of 'Muslim World' on February 26, 1966. Its Urdu translation was published in the December 1975 issue of 'Albalag', Karachi. See also the article Determination of Eid al-Adha by Hazrat Maulana Mufti Muhammad Taqi Usmani published on www.albalagh.net. which can be viewed at-

https://www.albalagh.net/qa/moon_qa.shtml .

Also consider this: the difference between us and Makkah Mukarramma is a few hours. If the fast of Zilhaj is not combined with the Arafa of Makkah, then when we start the fast, the day of Arafa has not started. It will start after another three hours. Similarly, when I break the fast, the day of Arafa is not over yet. There are still three hours left in the day.

Then on the day of Arafah, the regions of the world where there will be night, will they fast at night? If they fast after the end of their night, then the day of Arafah is also over. The pilgrims are not in Arafa, they are in Muzdalifah.

For this reason, the hadith about fasting on the day of Arafah undoubtedly means fasting 9 Zilhaj. The inhabitants of the region on which the 9th of Zilhaj falls will fast on that day. For the pilgrims themselves, fasting on the day of Arafah is not Masnoon.

Also think, in the western regions where the Hilal of Zilhaj will be seen one day before Saudia, the Arafah day of Makkah-Mukarram will be 10 of Zilhaj. If you ask them to fast on that day, it will be fasting on the day of Eid-ul-Azha, which is forbidden.

So finally it must be said that the people of each region will act according to their Hilal. And since they are acting according to the provisions of Shariat according to their sighting of the crescent, there is no room for objection. [2] 2

In short, if the above five allegations are not just for intrigue; Rather if it is due to a misunderstanding, hopefully the above discussion is sufficient to clear up the confusion. And the matter of expiation is absolutely unnecessary. Atonement comes because of breaking the fast intentionally. They did not break any fast; Did not break the fast. You say they gave up fasting in the first Ramadan, this is not the case. Rather, they did not fast on the 30th of Shaban, they kept the fast of the first Ramadan. The jurists who do not consider the difference of Udayasthala to be a condition, they also do not order them to perform the Qaza of this fast, Kaffara is a far-fetched thing.

The same is true of the twelve-day Qurbani. This day is not the thirteenth but the twelfth for the sacrificers. For example, the date of those who performed Qurbani on the first day was 10 Zilhaj¦, not 9 Zilhaj¦.

Fasting on 28 or 31 due to travel to other countries

It is also asked that due to the fact that the dates are not the same worldwide, if one fasts in Bangladesh and goes to Saudi Arabia, one fast is less and if one fasts there and comes here, one fast is more.

This question is absurd. Because, this is the inevitable result of the Shari'i principle of 'seeing their moons for each region' followed since the Prophet's era. What has happened before, is still happening. There is no objection. The solution is already there. And that is, he who has fasted twenty-eight days will keep one Qaza. An example of this can be found in the tradition of Hazrat Ali. Once in his era, after observing 28 fasts, the moon was seen. Then he asked everyone to observe 1 fast. -Attarikhul Kabir, Imam Bukhari 2/355, Humaid Ibn Abdullah Al-Achamm; Assunanul Kubra Bayhaqi, 4/251

Alberuni also mentions this tradition. (Dr. Al Asarul Baqiyya, Page: 67)

And there is no problem in those who have fasted more. The month is not thirty one. A person's fast has been extended due to special circumstances.

How much is Shabbat? How many times will the door of heaven be opened?

A baseless question is, how much is Shabbat Kadar? The gates of Paradise will be opened several times and the gates of Hell will be closed several times.

These friends have mixed up the affairs of the higher world with the rules of the lower world. Projecting the things of the invisible world on the visible world. Allah Ta'ala has assigned the work of this world to the angels and they will perform it according to the rules of piety that He has given for that work. What is the relationship between Sharia law given to people?

However, for simplicity, the statement of Hakimul Ummat Maulana Ashraf Ali Thanvi Rahmatullahi Alaihi (1863-1943 AD) can be cited. He said while describing the merits of Shaba Qadr-

But a question will arise in the mind of some people that now there is a difference in the date of the moon, so what is the night of the twenty-seventh in some places will be the night of the eighth, then is Lailatul Qadr two and if it is one, then whose moon sighting is acceptable? The answer is, do you know, there (in the upper world) there is no day and night. And it is recognized by those who have studied science that night and day are the matter of the solar system. In the upper world, there is no division of night and day, but there is one state. ...Therefore the glory and blessings of Laylatul Qadr are not associated with night and day; Rather, it is subject to God's will. Whoever acts according to the law given by Allah Ta'ala, Allah Ta'ala will provide for him in the upper world in such a way that no one will be deprived. So feel free to work according to your own dates. Allah Ta'ala sees everyone's intentions and deeds. He will bestow the blessing of Lailatul Qadr on everyone according to their reckoning. (Ramadan in Barakat, Waj: Ikmalul Iddah, Khutbat Hakimul Ummat, Book: 16, Page: 427)

Also speaking, will this question be removed only by the uniformity of the date? Remember, Ramadan started on the same date all over the world, but Shab Qadr will be at the same time everywhere? While the Muslims of Bangladesh are spending the twenty-seventh night, the Canadians are fasting on the twenty-sixth. When you finish this fast and start Shabbat Qadr, the people of Bangladesh will finish Shabbat Qadr. Shabekdar is from sunset to dawn, not twenty-four hours. So if someone asks meaningless questions like these, what is the real Shabba Kadar Konta? Bangladesh, not Canada. Then what else can be answered, that the question is wrong and meaningless.

May Allah Ta'ala bless Hakimul Ummat Thanvi rah. He also made this matter clear. He said, if there is any doubt, Shaba Qadr is only once and it is in one night. The time interval should be known. Somewhere there is night and somewhere there is day. But Shaba Qadr is associated with the night. And that's just one night. So where there is night there is Shabbat Qadr, ok but where there is day there is Shabbat Qadr?

The answer is that Shab Qadr is different for every place. For example, the opening time of the court is at ten o'clock in the morning. Courts will open at ten o'clock local time everywhere. It will open in Kolkata according to Kolkata time, in London according to London time.

Hukuk wa Farayez, Waj: Alwaqt, Khutubaat Hakimul Ummat, Book: 4, Page: 418

Where is the difference between the moon of Bogra and the moon of Calcutta?

Some also ask this question:

"If Eid can be celebrated in Dhaka with Bogra's moon, why can't it be with Calcutta's moon?"

The purpose of this question is probably that the borders of different countries on the surface of the earth are new, not permanent; Rather variable. Therefore, these boundaries cannot be the basis for discussing Hilal. Based on which it can be said that if the crescent moon is seen across the border, it is acceptable. And if the crescent is seen at a distance of five to ten kilometers on the other side, it is not acceptable. Such a thing is very unreasonable.

The answer to this question is that no one has said that state borders are the norm when the hilal of another area is not acceptable. No one has said this, rather the criteria of near and far which are described in the books of Fiqh and Fatwa, the areas which are close to the sighting of the crescent moon are near. Whether it belongs to another country. And the regions which are far from the place where the crescent is visible, will be considered as remote. Although it belongs to one country.

And that is why the matter is, in a large country for example, if there are two cities, one in the extreme east and the other far away from it in the extreme west; And the origins of the two cities are completely different. So the main rule in this case is that seeing the crescent in the western city is not obligatory for the eastern city. But if the head of government or the hilal committee appointed by him makes a decision on fasting or Eid for the entire country based on the hilal seen in the west, then this decision is mandatory for the entire country. Because there is an opinion of some jurists even in the case of 'distant viewing', and it is known that it is also a mujtahad fee opinion - so if the head of government or his representative gives a decision accordingly, then it will be mandatory. This provision is due to the self-evident principle of fiqh shastra, which says حُكْمُ الحَاكِمِ يَرْفَعُ الخِلَافَ.

In this way, if a region is located very close to the place where the crescent can be seen, but the place where the crescent can be seen is outside the border, then in such a case, sighting there will not be acceptable just because it is outside the border - no one has said that, and it is possible not to say. Rather, the issue is that if the news or evidence (in which case that method is desirable) from such nearby areas (such as Dhaka and Calcutta) reaches the Hilal Committee through 'Tarike Mujib' and in the light of fiqh and fatwa about the means of reaching them, they Be assured that it is 'Tarike Mujib' then the Hilal Committee must decide accordingly.

It is necessary to remember here that for any news to be acceptable, it is necessary to know about the personality and integrity of the correspondent and it is a prerequisite. If the news is given on the phone, then it must be confirmed that this voice is his. And for the evidence to be admissible, the condition is that the witness must be honest and give that evidence before the relevant responsible person. Testimony over the phone will not be admissible. It has no acceptance in Shariah.

Hopefully, the answer to the question is clear from this discussion. Now if someone starts saying that Saudi, Canada or Hawaii island is near to Dhaka, then no one has his treatment. Or if someone starts saying that the decision of Saudi Hilal Committee is sufficient for Bangladeshis - then this is not acceptable in the light of Shari'i law, it is also not acceptable in the common law of the world.

Because the first thing is that Saudi Hilal Committee has decided on the basis of sighting of the Hilal, it is far from Bangladesh in terms of near and far distance. That's why the meeting there is not acceptable for Bangladesh.

Secondly, the Saudi Hilal Committee has no authority over Bangladesh. Hence its decision is not applicable here. This is also the fatwa of those who believe that the differences in origin are irrelevant. That is why Shaykhul Islam Hazrat Maulana Mufti Muhammad Taqi Usmani Damat Barakatuhum clearly said-

"The question is, can any person here (Pakistan) act according to the decision of Saudi Arabia? The answer is, it will not be permissible to act according to the decision of Saudi Arabia from here on. Because Saudi Arabia's Faisal has no authority here.

(Inamul Bari, Collection of Daras of Bukhari Sharif, Maulana Mufti Muhammad Taqi Usmani, B-: 5, p. 497, Maktabatul Hera, Karachi).

It is universally accepted that the decision of every Qazi and ruler will be limited to his jurisdiction. (AlAhkamus Sultaniyah Walawlayatid Diniyah, Imam Abul Hasan Mawardi, Pages: 141-142, Chapter: 6, Chapter: 4; AlAhkamus Sultaniyah, Allama Abu Yala, Page: 68, Darul Qutubil Ilmiyyah Beirut, 1421 Hijri 2000 A.D.)

Especially in the case of Hilal's Faisalah, the matter has been clearly stated in many books. See: Fatawa Giyashiyyah, Page: 50; Fatawa Tatarkhaniya, B-: 3, page: 366; Bayaziya, Page : 96 (Alamgiri : 4)

We have mentioned the hawala of Hedaya Granthkar's book: 'Attajnis wal Majeed' several times in the back issues of this article. It is said there that the Qa'i's scope of work is confined to the city, his decision regarding the sighting of the crescent will be limited to the villages of that city and its associated suburbs. If another city is nearby, its decision will not be directly applicable as it is outside the limits of its jurisdiction. However, being the nearest, the Qazi there will depend on him (if this judgment is proved to him in a Shari'ah-compliant manner) within his jurisdiction. And if it's remote then don't judge.

See: 'Attajnis wal Majeed, Imam Abu Bakr Marginani, Hedaya Granthkar b. 2 p. 423, 430-432.

How do state boundaries affect Hilal recognition?

The above question is presented in a more comprehensive language as follows:

If accepted, the differential position of Udayasthalam and hence the difference between near and far regions is also recognized. But the question is, why are fasting and Eid on the same date in a big country like Saudi? Is the origin of all regions of such a large country the same? But usually the origin of one end of such a big country is different from the other end. And in such a big country, the distance from one end to another end is more than two separate countries.

On the other hand, in the case of nearby regions, the same Hilal basis is followed. So why not follow the same Hilal sighting in Jessore/Benapole and Calcutta? Does the order change just because the barbed wire of the border is crossed?

This is basically another form of the above question. The answer to this is also easy to understand from the answer to that question. Let me tell you in detail:

To understand the answer, three principles must be well understood:

First principle

Whose work is the implementation of Helal's decision?

Those friends did not think who would implement Helal's decision. Is the declaration of fasting and Eid the work of the citizens, or the duty of the head of state and those responsible for related matters?

Those who have an eye on the Sunnah of the Prophet, the Hadith and the Ashar and the history of Islam and Muslims, the continuous practice of the Ummah and the fatwas of the Ummah Mujtahids and Faqihs, know that the Shari'ah did not leave fasting and Eid to the individual as private acts of worship; The Shari'ah makes it a collective worship and places the burden of its arrangement on the head of state and his viceroys. And ordered the public to obey them. This is an ijma'i (unanimous) matter, in which there is no difference of opinion of any reliable school of fiqhi. This policy has been followed continuously since the era of the Prophet and Khulafay Rashedin.

A detailed discussion can be made in this context with quotations from the books of Hadith-Ashar and Fiqh, but the article is already long; Moreover, the topic also deserves a separate article, so for the sake of brevity, I am pointing out only a few basic points:

1. Read the hadiths and ashars related to Ramadan, Shawwal and Dhul-Hijjah moon from any book of hadith and study the issues of fasting and Eid in any book of fiqh-fatwa, then this reality will become clear to you like daylight.

2. See in the hadith, those who have seen the moon come to the Messenger of God, may God bless him and grant him peace, testify and he accepts the testimony and decides on fasting and Eid and announces it through the announcer. The situation was the same during the era of Khulafay Rashedin.

3. Read the books of history and Sirat, you will see that the same situation prevailed in the period of the later Amirs and Caliphs. In the center this decision is made by the Amir al-Mu'minin himself, in other regions by the governor of that place or by his order the qazi (judge) of every city.

4. If you read the 'Kitabus Sawm' section in any book of Fiqh Islami, you will see that all issues related to the moon revolve around the principle that the matter of the moon is vested in the Qazi. The evidence will be presented to him and he will verify and judge it.

5. This matter has been discussed in the Ashar books of the Sahaba-Tabayeen and the Fiqh books of the four schools of thought, that one or more persons testified to the sighting of the moon of Ramadan. But because the Imam (head of state or his appointed Qazi or official) did not accept his testimony for some reason, the general public refrained from fasting for thirty Shaban, in this case what should this person do? Similarly, this matter has also come up that two people testified to see the moon of Eid-ul-Fitr, but if the Imam rejected the testimony for some reason, then should they keep thirty fasts with others, or celebrate Eid by themselves?

Read all the traditions and all the fiqhi ebarats on this matter, you will find that some faqih says that this person will keep his fast silently, but he will order others to fast too - no one has given permission for this. In the same way, most of the jurists said that he should keep the thirtieth fast. It is not allowed not to fast, nor is it allowed to celebrate Eid. And some jurists said, he will not fast on that day but he will refrain from revealing it. Eid must be done with everyone, not alone.

6. On the one hand, it is clear from these Masails that the right to decide on the moon of Ramadan and Eid belongs to the head of state or the person or Majlis appointed by him; The testimony will be presented to them and they will pass the verdict according to the provisions of the Shari'ah after verifying it, and it is also evident from all these matters that it is not permissible for a person to differ from others, not even the one who sees the moon in his own opinion and his testimony. gave

7. In the books of Fiqh and Fatwa, this issue has also been discussed that how Muslims staying in non-Muslim countries should fast and Eid, where there is no Muslim head of state or any Muslim Qazi. Similarly, what will the village people do, where there is no qazi. Contemporary literature on fiqh-fatwa also mentions that some Muslim countries have official halal committees, but they do not follow the rules of Shariah when it comes to moon rulings; On the contrary, it also violates the consensus and unanimous provisions of Islamic jurisprudence, what should the Muslim people do in this case.

All these issues of fiqh also prove that the real rightful owner of the decision of the moon is the head of state or the person or persons appointed on his behalf. The general public has no right to intrude, nor to oppose the decision of the concerned officials.

Yes, it is the duty of the Alims, of course, to speak out against them and the duty of the common man, to act according to the fatwa of the Alims, if the concerned officials neglect their duty - not at all or openly violate the principles and rules of the Shari'ah. But even in this case isolation and disorder is not allowed.[3] 3

This fatwa is not only for those scholars who accept the difference of origin; Rather, this fatwa is also for those who ignore the differences of Udayasthal. Even those scholars of the time, who advanced from the school of ignoring the differences of Udayasthal directly call for unity in fasting and Eid.

It seems appropriate to mention the fatwas of some of them here. God willing, those friends of ours also understand the right words. However, before this, two sources of this unanimous fatwa of the Ummah in Akabire from Hadith and Ashar are being presented as examples:

1. Tabee'i Imam Masrooq. Narrated, He and his companion went to Ayesha on the day of Arafah (that day was also suspected to be 'Yawmun Nahr'). He said to Khadema, sweeten them and drink chatur sherbet. If I wasn't fasting I would drink too. Masrook and his companion said, 'You are fasting! If today is the day of sacrifice?!' (Masrook also said that, I did not fast just thinking that if today is the day of sacrifice?') Umm al-Mu'minin said-

إنما يوم الإضحى يوم ضحى الإمام وجمعة الناس.

That is, the day of sacrifice is the day when the imam and the people sacrifice. [4] 4

Another narration has it like this:

إنما النحر عدي نحر الإمام وُظْمُ ناس, والفترُ ثيد عفتر الإمام وُظْمُ ناس.

That is, Qurbani is when the Imam (head of state of Muslims) and the majority of people make Qurbani and Iftar (not fasting) is when the Imam and the majority of people break the fast.[5] 5

Another description has-

إنما يوم النحر يوم ينحرالناس, ويوم الفتر يوم يفتر الناس

That is, the day of sacrifice is the day when people sacrifice and the day of Fitr (Eetul Fitr) is the day when people break their fast.[6]6

(Musannaf Abdur Razaq 4/157, Hadith 7310; Masailu Ahmad, Abdullah Ibn Ahmad-Ahkamul Ikhtilaf fi Ruati Hilali Zilhijjah, Ibn Rajab Pages: 34-35; Kitabul Ashar, Imam Abu Hanifa, Traditions Imam Abu Yusuf Page: 179, Hadith 818; Assunanul Kubra Baihaqi 4/252)

Imam Ibn Rajab. writes-

This effect is true on Aisha, may God be pleased with her, and it is not in the way of health, and it is not against Aisha from the Companions.

That is, Hazrat Ayesha. This statement is proven from Its Sanad is the highest quality Saheeh Sanad and no Sahaba disagrees with him on this decision. (Ahkamul Ikhtilaf, Ibn Rajab Page: 36)

This statement of Umm al-Mu'minin Ayesha was not her personal decision; This is actually the echo of the words of the Messenger of God, may God bless him and grant him peace. See the following hadith-

2. Abu Huraira RA. Narrated that the Prophet, may God bless him and grant him peace, said:

الصوم يوم تصومون, والفتر يوم تُفْطِرُون, والاضحى يوم تُضَحّون.

That is, Siyam is the day you fast; 'Fitr' is the day you break your fast. And sacrifice on the day you sacrifice. (Jamee Tirmidhi, Hadith 706; Sunan Abu Dawud, Hadith 2324; Sunan Ibn Majah, Hadith 1660; Assunan al-Kubra, Baihaqi 4/251-252)

Imam Tirmidhi. This hadith is called 'Hasan', but it has several sources, the combination of which proves it to be 'Sahih'. (Almazmu Sharhul Muhajab, Nabbi 7/445; Al-Alamul Mansoor, Taqiuddin Subaki page: 18; Fayzul Qadir, Munawi 4/441; Attaliqul Mughani Ala Sunanid Darakutni 2/224; Irwaul Galil 4/11)

In the narration of Ibnul Munkadir, Ayesha RA. He himself copied the words of the Messenger of Allah, may Allah bless him and grant him peace:

عرفة يوم يعفر الإمام, والاضحى يوم يضحي الإمام, والفتر يوم يفتر الإمام

Arafah is the day when the imam makes the endowment of Arafah, Qurbani is the day when the imam makes the sacrifice, and Fitr is the day when the imam breaks his fast. (Assunan al-Kubra, Baihaqi 5/175, باب خولة الناس يوم عرفة)

This hadith is very important regarding the proof of Ramadan and Eid. It contains evidence of several fundamental issues. I mention only two issues:

A. Fasting, Eid-ul-Fitr, Qurbani and Hajj - It is not the right of individuals or groups of individuals to decide about the timing of these prayers, but the Imam (head of state) or his deputy. The first day of Ramadan is the day when the imam and the people start fasting based on the Shari'i evidence. The day they break their fast is Eid. The day on which you perform Uquf on Arafa is the day of Hajj and the day on which you perform sacrifice is the day of sacrifice. No one has the right to differ from them in these matters.

In the words of Imam Tirmidhi-

وفسر بكسم احل العلم هذا الحديثَ, فقال : إنما منذة هذا : Al-Sawm and Al-Fitr with the congregation and the people.

And in the words of Abul Hasan Sindhi-

Al-Zaher means that these matters are not for the individual to enter into, nor are they to be exclusive in them, but the command in them is to the Imam and the congregation, and the individuals must follow them to the Imam and the congregation.

(Hashiatu Sunani Ibn Majah, Abul Hasan Sindhi B- : 2, Page : 306, Darul Marifah, Beirut)

b. When the authorities decide about the moons of these worship months according to the provisions of the Shariah, if it is not realistic, which is unknown to us, then there will be no accountability to Allah for this reason. Allah will accept the worship.

In the words of Imam Taqiuddin Subaki-

And Allah knows best. (العلم ا لمنشورص18)

For more information see: Ma'alimus Sunan, Imam Abu Sulaiman Khattabhi (388 AH) 2/82; Sharhus Sunnah, Imam Baghvi 6/247-249; Tahjibu Sunani Abu Dawud, Ibn al-Qayyim 3/213-214; Naylul Awtar, Shawkani 3/381; Kitabul Eidin; Ma'rifus Sunan, Yusuf Banuri 5/356-357

After this introduction, now read the fatwas of Akabi's scholars carefully, they are in this article Rajab 1435 AH. (May 2014) quoted in part published on pages 15-19 (heading: 'It is not permissible to separate from one's countrymen regarding the moon'). Among those who accept the diversity of Udayasthal and those who do not, and some scholars, who go further and encourage the unity of Eid and fasting, all agree that for some, the responsible persons of their country and the Muslim people in the matter of fasting and Eid. Separation is not permissible.

It is the duty of the religious knowledge and religious understanding, depositors, trusted persons or institutions to carry out the Hilal evidence and the rulings of the Hilal. Personal opinion has no value in this matter. Thus it is not right to raise voice against reliable responsible Hilal Committee due to sectarian differences in Mujtahad Fih. Hakimul Ummat Rah. Imdadul has warned about this with great emphasis in fatawa. He said-

It is evident from the rules that he should not disagree with the Qadi nor declare or declare...

After memorizing the first principle, do not read the second principle!

Second principle

The second principle is also the principle of Shari'ah and it is also supported by common sense and recognized around the world. That principle is that the orders and decisions of any Hakim (ruler), any Qa'ir (judge) are effective within the limits of his authority. No one's judgment or decree can be enforced without authority. Since this principle is so self-evident, there is no need to quote further on this principle. We will only quote from the book 'Attajnisu wal Majeed' by the author of Hidayah, Imam Abul Hasan Marginani.

The people of Egypt are afraid of God, and the judges saw it, and they judged it.

ولو شهد عند قاضي بلدة شبهني ولم ير احله الحلال, ان قدي المصر كذا قضى بالحلال من وقت كذا, واستجمعت الشريطة, يقدي القاضي به, ذكره في مجموع النوازل.

And it means that in the first face, the judge of this Egypt does not have jurisdiction over the rest of Egypt, but he has jurisdiction over the villages, in the appearance of his judgment on the people of the villages of Egypt, not against the people of Egypt, and in the second face, they are required to fast in the presence of the judge of Egypt, the ruling of the judge is that of the rest of Egypt. . . .

رضي الله عنه said: If you study the two towns closely, but if they are separated, it is not for the second to spend the first judgment on the people of Egypt.

(التجنيس and more ج2 ص 430-432, مساعلة 1249, 1250, تباب عدرة القرآن كراتشي)

Meaning: 1. The issue of Hilal remained unresolved for the inhabitants of any city. Then two witnesses went to Qa'ir's court and testified to seeing Hilal. The Qazi ruled according to that testimony. This decision will not apply to residents of other cities. However, it will be effective in all villages and mohallas under this city.

2. The inhabitants of any city did not see the crescent. But two witnesses came and testified to the Qazi of that city that the Qazi of such and such a city had judged the Hilal at such and such a time. If suitable conditions are found in the said evidence, then the Qazi of this city will give judgment accordingly.

3. The author of Hidayah said that both the mentioned issues are in مجموع النوازل. The reality of both issues is that, in the first case, the ruling of the qazi of this city will not be effective in other cities because he has no authority in that city. But he has authority in his city and in all the villages and mahallas of the city, therefore his judgment will be enforced here.

And in the second case, when the Qazi of this city executes the Faisal of the Qazi of another city (after it has been proved to him by the Shari'i method), then fasting will become obligatory on the residents of this city as well.

4. The author of Hidayah says that the Qazi of this city will execute the Faisalah (after being authenticated) of the Qazi of another city in his own city; This is possible only if the origin of both the cities is close. If the place of origin is far away, then it is not proper for the Qazi of this city to execute the decision of the Qazi of that city in his own city.

5. The author of the Hidayah says, (for example) Samarkand and Bukhara are close in origin. So in this case the Qazi of one city can execute the decision of the Qazi of another city in his own city.

This entire discussion has been done by Hedaya author in his book 'Attajnisu wa Majideh' B- : 2, Page : 423. His whole discussion is so clear that we feel no need to elaborate further.

Now read the third principle,

Third principle

If the Hakim makes a decision according to one opinion in the matter of ikhtilafee at the level of mujtahad fih, then it becomes effective for other opinion makers under his authority.

This is also a Shari'i principle. This principle is recognized by the Fuqaha'e Keram of all four schools of thought. The classical phrase of this principle is, حكم الحاكم يرفع الخلاف. The Hakim's decision ends the dispute in terms of jurisdiction within the limits of his jurisdiction. In other words, if the judge makes a decision according to one opinion in the matter of mujtahad fih, then this decision of his will be effective for all the people living within his jurisdiction. Even though some people under him follow other views on this matter?

Books on Fiqh and Usulul Fiqh may be consulted for the above principles-

1. 'Badayus Sanaye', Imam Qasani Hanafi, Book: 5, Pages: 457-458

2. 'Al-Furuq', Imam Karafi Maleki b: 2, page: 192

3. 'Almansoor Fil Fawaid', Imam Jarkashi Shafi'i, B: 1, Page: 305

4. 'Almughni', Imam Ibn Qudama Hanbali, Book: 11, Page: 479

5. 'Raddul Muhtar', Allama Ibn Abedin Shami Hanafi, Book: 4, Page: 597

6. 'Majmoo Fatawa bin Baz', B: 20, Page: 413

7. 'Majmoo Fatawa wa Rasa'ilil Usaymeen', B : 41, Page : 19

Answer the question

If the question is reviewed in the light of these principles, it will be known that the creation of this question is due to the fact that these important principles were not known; Otherwise, the issue is completely clear. Some jurists of the second century also mentioned the application of the principles mentioned in our discussion. Imam Malik rah. Note the statement of Abdul Malik Ibnul Majishun (212 AH), a disciple of (179 AH). He said-

And if it is recorded by the ruler with the testimony of witnesses, it is not required of the country, unless it is necessary for the ruling of that ruler to be in his province. اويكون بتعل تولون عند امير المممنين, فيلزم قداة جمعة المسلمين. Qal: This is the word of Malik.

...Here Ibn al-Majishun quotes Imam Malek as saying, If Hilal is proved to the Ameer al-Mu'minin himself and he decrees it in all the regions under his authority, then it will certainly be followed by all. - Tafsir Qurtubi, b. 3 p. 159; Almuntaka, Abul Walid b. 2, p. 430-431; Annawadiru waz Ziadat, Ibn Abi Zayd Qayrawani b. 2, p. 11

Ibnul Majishun's discussion of this statement by Hafez Ibn Hajar. Fathul did it in Bari. See also, Almufhim, Sharhu Sahihi Muslim, Imam Abul Abbas Al-Qurtubi (578-656 AH), B-: 3, pp: 142-144

Ibn Hajar is a follower of the Makki Shafi'i school of thought. He is a proponent of the idea of diversity in Udayasthal. But he wrote, if a Hakim who does not take into account the difference in rising, if he decides on the Hilal according to his opinion, then his decision is binding on all the people under his authority. May one adopt the variation of Udayasthal as per the situation. Ibn Hajar Makki's discussion Ibn Abedin Shami rah. quoting in 'Tambihul Gafili Walosanan' agrees with this. Majmu'aye Rasa'il Ibn Abidin b. 1 p. 253

A leading personality of Hijaz Mudarris Shaykh Atiyah Muhammad Saleem of Masjid Nawab also in his book 'Aswaal wal Jawab fil Kitab' p. 59-A has written this under verse 2: 189. His Arabic statement is-

إلا أن ذهم على التنبيه عليه هو أن قطر واحد حما تبعددت عرض المزيد, كل سواديادة في شرق و جورة و جونبو فن في فيه فيه من اي بلد فن تلجام تلبدان على الولدان و السلطان, و وجوب ووجود ووجود بَدْءً فَتاما بَدْءًً

قال الرقم: His saying: ووجوب, as if he were the best to say: فيجب عيدة...

This is the matter for which the inhabitants of a country, no matter how big and wide, must fast and Eid on the same day. It is mainly due to the order of the head of state. Although that ruling is against a particular school of thought, it is correct according to another school of thought. This also has evidence and is included in the mujtahad fih opinion. [7] 7

The remaining question is that on the basis of which the people of the whole country are fasting and Eid even if they are far away from each other. In that case, just because of the border difference, why this Hilal will not be valid for the people across the border?

So the answer has become clear that the issue here is not that the Hilal is not a condition for them. Rather, this decision of Helal is not a condition for them; Because they are beyond the jurisdiction of the judges.

In Hidaya's discussion, we have seen that despite being nearby regions, only because they were outside the boundaries of Qa'i's authority, his rulings were not binding on them. So it is one thing for the decision of Hilal not to be effective because it is outside the authority of the Qadir and it is another thing for that Hilal not to be valid.

If the evidence of this Hilal is presented in the right manner on the other side of the country's border and the official there makes a decision accordingly, then the Hilal will become effective for them as well. No one denies it. No one says that it is acceptable for a reliable person from across the border of the state to witness the sighting of the crescent moon, and it is unacceptable for a reliable person to testify in front of the Qa'i from ten cubits away from the border!

warning

No one should be misled by the fact that fiqhi ikhtilaf ends with the decision of the head of state. Ikhtilaf is eliminated - it is only in the case of Mujtahad Fih and Mukhtalaf Fih Masael, this principle does not apply to Mansoos Alaihi and Mujma Alaihi Masael. So, unfortunately, if a head of state decides to start the lunar month based on astronomical calculations, ignoring the ijma'i ruling of Shariah, the sighting of the crescent will not be effective. In this case it is never permissible to follow him.

In a word, no one's obedience to any ruling against the Shariat and any law against the Shariat is permissible. The irrevocable command of Shariat-

لا تعاة لمخلوق في معصية الله عز وجل.

May Allah Ta'ala grant us Isteqamat on religion and protect us from all kinds of marginalization - Ameen. H

[1] 1. If this unfair question is raised from one side, the question can be raised from the other side that the people of Saudi Arabia! Why are you fasting on the thirtieth of Sha'ban? Why did not fast on the thirty-ninth/thirtieth of Ramadan? And why did Eid in the month of Ramadan? Why are you doing Qurbani in Zilhaj? So these questions are unfair as they are also unfair. But yes, these questions are logical and valid for those who stay in the region and claim to follow Saudi leaving the ulama and officials here. Because, their actions are not according to any mujtahad fi maslak. Rather, it is based on different opinions. Therefore it would be proper to raise such an objection against them.

[2] 2. There is a beautiful discussion on this subject in the book 'Fatawa Ashabul Hadith', authored by Shaykh Abu Muhammad Hafeez Abdus Sattar, Pages: 220-221, Alkitab International, Jamia Nagar, New Delhi. Also see Maulana Muhammad Zakaria Abdullah's article published in the January 2013 issue of Monthly Alkauser.

[3] 3. Al-Raqam said: And let no one beware of what happened in the sea, because the month of Ramadan does not come under the rule of law, because if something does not come under the rule of law or judgement, it is not required of him that that thing does not fall under the duties of the ruler and the judge. He does not enter under the rule, for he is a fool, and there is no need for the rule to be based on the duties of the rulers or their servants, and this is known from history as a necessity. And consider how much of the issue in the sea, and the Prophet said that the command of the moon, the moon of Ramadan, was the moon of Shawwal, to the Khalifah or his deputy from the wall or the judge, but the statement that the command of the Eid was to the sultan was also written in the books of al-Aqeed, refer to them for example in the book > العقائ النسفياعن الحكم و غيره عن مسروق

بَاب وُجُوبِ صَوْمِ رَمَضَانَ لِرُؤْيَةِ الْهِلَالِ وَالْفِطْرِ لِرُؤْيَةِ الْهِلَالِ وَأَنَّهُ إِذَا غُمَّ فِي أَوَّلِهِ أَوْ اخِرِهِ أُكْمِلَتْ عِدَّةُ الشَّهْرِ ثَلَاثِينَ يَوْمًا

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ, حَدَّثَنَا أَبُو أُسَامَةَ, حَدَّثَنَا عُبَيدُ اللَّهِ, عَنْ نَافِعٍ, عَنِ ابْنِ عُمَرَ, رضى الله عنهما أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم ذَكَرَ رَمَضَانَ فَضَرَبَ بِيَدَيْهِ فَقَالَ " الشَّهْرُ هَكَذَا وَهَكَذَا وَهَكَذَا - إُمَّ عَقَدَ إِبْهَامُ فِي الثَّالِثَةِ - فَصُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ فَإِنْ أُغْمِيَ عَلَيْكُمْ فَاقْدِرُوا لَهُ ثَلَثِينَ " .

2370. Narrated by Abu Bakr Ibn Abi Shaiba (RA) ... Ibn Umar (RA). Rasulullah (ﷺ) discussed the month of Ramadan. Then he gestured with both his hands and said, "The month is so many days and so many days." In the third round he closed the thumb. Then he said, You will observe the fast by looking at the moon and break the Iftar (Eid) by looking at the moon. If the sky is covered with clouds, it will complete thirty days.

Al Musnadus Sahih - Imam Muslim (Sahih Muslim)

Hadith No: 2370 International No: 1080 - 2

Tahqiq: Tahqiq is unnecessary

Narrated by: Abdullah ibn Umar (RA) (died: 73 AH)

Explanation of hadith:

Various questions are being raised by the separatists on the proven and established rules that the Muslim Ummah has been following for ages since Khairul Qurun. These questions will be briefly discussed here - Inshallah.

1. Since Ramadan is earlier and later, it is a sin not to observe one or two fasts in the beginning of Ramadan; Instead, the expiation of sixty days of fasting is obligatory. which is not realized.

2. It is not permissible to fast on the day of Eid. However, because Eid is earlier and later, this impermissible act is done.

3. Some parts of Tashreek remain in Takbeer.

4. The fast of Arafah is observed on the day of Eid-ul-Azha.

5. Those who perform Qurbani on the twelfth day, because it is actually on the thirteenth day, their Qurbani is not pure.

All these five allegations are baseless for various reasons. I mention only one reason for ease of discussion. And that is that the Ijma'i i.e. unanimous decision of the Shari'ah is that in all the matters where there is a difference of opinion among the Imams, the order of action of the follower of that Madhhab will be according to that Madhhab and not according to other Madhhabs. For example:

If blood comes out from any part of the body, ablution is not lost in the Shafi'i Madhhab. Therefore, if a Muslim follower of the Shafi'i Madhhab does not perform ablution again despite the blood coming out, but prays with the previous ablution, then it is not permissible for someone following the Hanafi Madhhab to accuse that Muslim of having prayed without performing ablution. Also, it is not permissible to impose this rule that you have to repeat this prayer. But if a follower of the Hanafi Madhhab does this, he will be told, your ablution is broken; You perform ablution anew and offer the prayer again.

Another example: In the Shafi'i Madhhab it is fard for the Muqtadi to recite Surah Fateha behind the imam. It is not obligatory in the Hanafi Madhhab; Rather, the order not to read. Now it is not permissible for someone in the Shafi'i Madhhab to say to a Hanafi Muslim that you did not recite the Fatiha behind the Imam and therefore you did not pray; You have to read the prayer again. In the view of Imam Shafi'i rahmatullahi alaihi it is not permissible for a follower of the Shafi'i Madhhab to say such a thing to a Hanafi Muslim.

After knowing this matter, now note that the foremost and followed opinion of the Hanafi Madhhab is that the inhabitants of every region will act upon seeing the crescent moon of their own region. And this is the decision of the great jurists of other madhhabs. Most of the jurists of Khairul Kuroon agreed on this. So it is wrong to say to one who is fasting and Eid according to this rule that one of your fasts has been rushed! Because he did not start Ramadan that day. But even when he is fasting on the thirtieth day, it is not correct to say that you are fasting on the day of Eid. Because his first Shawwal has not yet come. [1] 1

The same is true for Takbeer Tasreek and fasting on 9 Zil Hajj. Hadith Sharif says Yawme Arafa means 9 Zilhaj. Not at the time when Uquf is going on in Arafa. That's because no Islamic city has used Uquf Arafa or Makkah Helal instead of local Helal for Eid-ul-Azha. Not in Madinah during the time of the Prophet and the Khulafay Rashedin, and not in any other city in any later period. For details can be seen Dr. Essay by Hamidullah. Which was published in the issue of 'Muslim World' on February 26, 1966. Its Urdu translation was published in the December 1975 issue of 'Albalag', Karachi. See also the article Determination of Eid al-Adha by Hazrat Maulana Mufti Muhammad Taqi Usmani published on www.albalagh.net. which can be viewed at-

https://www.albalagh.net/qa/moon_qa.shtml .

Also consider this: the difference between us and Makkah Mukarramma is a few hours. If the fast of Zilhaj is not combined with the Arafa of Makkah, then when we start the fast, the day of Arafa has not started. It will start after another three hours. Similarly, when I break the fast, the day of Arafa is not over yet. There are still three hours left in the day.

Then on the day of Arafah, the regions of the world where there will be night, will they fast at night? If they fast after the end of their night, then the day of Arafah is also over. The pilgrims are not in Arafa, they are in Muzdalifah.

For this reason, the hadith about fasting on the day of Arafah undoubtedly means fasting 9 Zilhaj. The inhabitants of the region on which the 9th of Zilhaj falls will fast on that day. For the pilgrims themselves, fasting on the day of Arafah is not Masnoon.

Also think, in the western regions where the Hilal of Zilhaj will be seen one day before Saudia, the Arafah day of Makkah-Mukarram will be 10 of Zilhaj. If you ask them to fast on that day, it will be fasting on the day of Eid-ul-Azha, which is forbidden.

So finally it must be said that the people of each region will act according to their Hilal. And since they are acting according to the rules of the Shariah according to their sighting of the Hilal, there is no room for objection.