An important fatwa concerning the beginning and end of the month of fasting.
That the people of sunnah are the keenest people to unite the word, and they have no reason to have such a band at all, they have to follow the Muslim community they live in, fasting or iftar, even if they disagree with them in understanding the matter in jurisprudence.
And this is one of the origins of the Sunnis, overlooked by many of the members of science as well as the commoners, this is because the Sunnis and the Congregation consider the dispute to be a great evil.
“Uthman prayed four rak’ahs at Mina. Abd Allah (b. Masoud) said: I prayed two rak'ahs along with the Prophet “peace be upon him” and two rak'ahs along with 'Umar. The version of Hafs added: And along with 'Uthman during the early period of his caliphate. He “Uthman” began to offer complete prayer (i.e. four rak'ahs) later on. The version of Abu Mu'awiyah added: Then your modes of action varied. I would like to pray two rak'ahs acceptable to Allah instead of four rak'ahs. Al-Amash said: Mu'awiyah b. Qurrah reported to me from his teachers: 'Abd Allah (b. Masoud) once prayed four rak'ahs. He was told: You criticized 'Uthman but you yourself prayed four? He replied: Dissension is evil”.
The narrator: Abd El_Rahman Abn Yazid / the speaker: al_albani / the source: hadith Aby Dawood / page or number: “1960” / Summary of the speaker’s judgment: it’s true.
And in this hadith, Abd El_Rahman Abn Yazid says:
“Uthman prayed four rak’ahs at Mina” i.e.
Uthman ibn Afan prayed the four-way prayer completely on the days of The Hajj, and did not shorten it to two rak'ahs, as the Prophet “peace be upon him” did.
Uthman's completion was diligent and said as in another novel:
Uthman offered complete prayer at Mina for the sake of Bedouins who attended “hajj” in large numbers that year. He led the people four rak'ahs in prayer in order to teach them that the prayer essentially contained four rak'ahs”.
He continued because people took matters of religion from imams and scholars, so he was afraid that some would imagine that prayer was only two rak'ahs, so he finished praying so that ignorance and expression would learn it and it was said otherwise.
So, Abd Allah Abn Masood “god bless him”:
“I offered only a two rak’ah prayer with the Prophet “at Mina” and similarly with Abu Bakr”.
They were shortening the prayer that Osman had done at the end of his command.
“I would like to pray two rak'ahs acceptable to Allah instead of four rak’ahs”.
I wished from Othman's act that God would accept two rak'ahs from me instead of the four.
“He was told: You criticized 'Uthman but you yourself prayed four?
you did what you blame Osman Abn Afan about it.
The difference between Muslims in that habitat is evil and greater than insisting on the two rak'ahs and the imam's violation, a reference to the possibility of completion which is a disagreement of the first, this is a great principle, especially in the matters of ijtihad that bear more than one face, and on the scholars, And the scholars should abide by what the imam chose because of what he saw as the interest.
Statement of the need to obey the Imam while he strives in it, as long as he did not break a text and did not invent.
That the imam should take into account the public interest of Muslims. DORR.
Why don't Muslims unite in fasting, although the crescent of Ramadan is the same?
And in the old days they excused for lack of media!
The predominant reason for the different start of fasting from one country to another is the different appearance of the crescent and the different appearance is necessarily known sense and reason.
Based on that, it is not permissible for Muslims to fast at the same time, because this means obliging a group of them to fast before seeing the crescent, but even before it is divorced.
And El_sheikh Abn Athimin “god rest his soul” was asked about who calls for the unification of the nation in fasting, and linking the appearance of the whole crescent to its appearance in Mecca, and he said:
“This is astronomically impossible, because reading the crescent, as sheikh of Islam Abn Taymiyyah said, “may God rest his soul”, is different with the agreement of the people of knowledge in this matter, If they differ, then the archaeological evidence - i.e. the legal - and theoretical means that each country should make its own judgment”.
The archaeological evidence. i.e. the legal: Allah said:
“So, whoever sights the month, let him fast it”
Surah Al_Baqara……. “185”.
If it is estimated that people in the far reaches of the earth have not witnessed the month, i.e. the crescent, and the people of Mecca have witnessed the crescent, how can the speech in this verse go to who didn’t witnessed the month?!
And the prophet “peace be upon him” said:
“Observe Saum on sighting the crescent and terminate it on sighting it “the new moon”.
For example, if the people of Mecca see the crescent, how can we oblige the people of Pakistan and those behind them from the Easterners to fast, even though we know that the crescent did not appear in their sky and the Prophet “peace be upon him” commented on that with the vision.
As for the theoretical evidence:
is the correct measurement that cannot be opposed, we know that dawn rises on the eastern side of the earth before the west;
If dawn comes on the east side, do we have to fast while we are at night? The answer is no.
And if the sun is on the east side, but we are in the daytime, is it permissible for us to break? The answer is no.
If the crescent is just like the sun, the crescent is timed monthly, and the sun is timed daily, which Allah said:
“And eat and drink until the white thread of dawn becomes distinct to you from the black thread “of night”.
Surah Al_Baqara……. “187”.
“So, whoever sights the month, let him fast it”
Surah Al_Baqara……. “185”.
So, Archaeological and theoretical evidence requires that we make each place its own judgment with regard to fasting and break fasting, this is linked to the sensual sign that God made in his book, and made it his prophet Muhammad “peace be upon him” in his sunnah, namely, the witnesses of the moon, and the witnesses of the sun, or dawn”. END.
From the fatwas of the pillars of Islam / page: 451.
And he explaining this analogy and supporting the argument of those who considered the difference of vision:
“They said the monthly timing is like the daily time, just as the country differs in fasting and daily iftar, so it should also differ in fasting and monthly iftar, It is known that the daily difference has an effect on the Agreement of the Muslims, because those who were in the East fast before those who were in the West, and break the fast before him either”.
So, if we judge the different vision in the daily time, it's just like it in the monthly time.
And no body can’t say: that Allah said:
“And eat and drink until the white thread of dawn becomes distinct to you from the black thread “of night”. Then complete the fast until the sunset”.
And the messenger of god “peace be upon him” said:
“When night falls from this side and the day vanishes from this side and the sun sets, then the fasting person should break his fast”.
So, No one can say: This is a general for all Muslims in all countries.
And we also say in the whole of his saying:
“So, whoever sights the month, let him fast it”
And his saying ‘peace be upon him”:
“When you see the crescent, start fasting, and when you see the crescent, stop fasting; and if the sky is overcast then regard the month of Ramadan as of 30 days”.
This statement, as you can see, has its strength by word, correct consideration and correct measurement, as well as the measurement of monthly time on daily time.
Quoting “Fatwas of Ramadan” gathered Ashraf Abd el Maksoud / page: 104.
The Senior Scientists Committee issued an important statement in this regard and this is text:
the difference in reading the crescent is one of the things that has necessarily learned a sense and a mind, and none of the scholars disagreed, but there was a difference between Muslim scholars considering other than reading, and not considering it.
the issue of considering the difference of reading and not considering it as one of the theoretical issues in which ijtihad is an area, and the difference is that there are those who have an interest in science and religion.
And given the considerations seen by the Commission and its ability, and since the difference in the matter has no fear of its consequences, it has gone on to emerge of this religion fourteen centuries, we don't know a period when the Islamic nation was unified on one vision.
The members of the Council of Senior Scholars consider that the matter remains the same and that this issue should not be raised, and that every Islamic state should have the right to choose what it sees by its scholars from the two opinions referred to in the matter, for each of them has its own evidence and has touched.
the Council of the Commission considered the issue of establishing the crescent by calculation, and what is mentioned in the Book and sunnah, and they looked at the words of the scholars in that matter, so they decided unanimously not to consider the calculation of the stars in the confirmation of the crescent in the legitimate matters, as the messenger of god “peace be upon him” said:
“Observe Saum (fast) on sighting the crescent and terminate it on sighting it” the hadith.
“So do not fast till you have sighted it and do not breakfast, till you have sighted it”. The hadith.
And what that means is the evidence. END.
Quoting “The Fatwas Opinions of the Standing Committee” 10.102.
The source: Al_islam a question and Answer.