Ruling on fasting and Eid on the same day all over the world 6238125274

In today's world, there is a tendency for some independent thinkers in different parts of the world to observe fasting and Eid on the same day. But in reality, it is necessary to take a closer look at the benefits of fasting and Eid on the same day in terms of the Shari'ah and what was the view of the Companions in this regard. Moreover, whether there is any evidence of fasting and Eid on the same day, or if there is, what is the real meaning of it will be discussed in detail. (1) No one may present any verse or sahih hadith or ijma of fuqaha with instructions to fast and observe Eid on the same day. As the Jumu'ah and Waktiya prayers are taking place at different times around the world, no one bothers or suggests how these can be done at the same time. Because, these are the acts of worship which are done according to the time. Whether it is prayer or fasting, there is no obligation in the Shari'ah to have the same time all over the world. And it is not possible. (2) The Companions did not consider it necessary to fast or observe Eid on the same day, but they thought that the people of each area would fast and observe Eid according to their own visions. It is not necessary to do it all at once. For example, the hadith of Muslim Sharif shows that Ibn 'Abbas (may Allah be pleased with him) learned from Hazrat Qurayb that the people of Syria had seen the moon of Ramadan one day before the people of Medina. As such, Hazrat Mu'awiyah (may Allah be pleased with him) told the people of Shambah to fast one day before. Upon learning this information, Ibn 'Abbas (may Allah be pleased with him) did not make any arrangements to fast on the same day in Madinah as well. But he could have taken that arrangement if he wanted to. In fact, they did not consider it necessary to fast or observe Eid on the same day. So he did not give any importance in this matter. Fasting and Eid have been celebrated at different times in different parts of the world for almost one and a half thousand years since the beginning of Islam. But no jurist or imam has decided to fast and observe Eid in one day. Didn't feel the need. Now how did some people suddenly realize that all the ulama and fuqahagan have been wrong for so many years and they have come to understand the truth? So from now on the world needs to start fasting and Eid on the same day? In fact, the ulama did not make a mistake. On the contrary, these inexperienced people are interpreting the Qur'an and Hadith without understanding it. Their only capital in this regard is the misinterpretation of one or two statements of Mutakaddimin Fuqahaye Kiram. Here are two quotes: (1) There is no doubt about the diversity of the place of origin. (Al-Bahrur Ra'iq 2: 260) (2) If the moon is seen at one end, then fasting and Eid will be obligatory at the other end as well. (Al-Bahrur Ra'iq 2: 260) In fact, the two sayings are neither verses of the Qur'an nor Hadith. Rather the words of the Fuqaha (Kaul). Therefore, the verse must be interpreted in such a way that it corresponds to the verses, the hadith, the deeds and the reality of the Companions, and no interpretation can be given which contradicts the reality of the Qur'an and the Hadith. Aiming at all these, the ulama are mutakakhirin. For example, Allama Kasani (RA) in his world-famous book of fatwas, Badayyus Sanayi, while explaining the above-mentioned statement, said, “The difference in the rising of the moon will not be acceptable for the nearest city. Areas intended by the nearest town are areas where there is no 1/2 day difference in moon sighting. And all the cities where there is a difference of 1/2 day in seeing the moon are called remote areas. The difference between the rising of the moon and those cities will be noticeable. In that case, if the sighting of the moon in one city or country is proved, it will not be applicable to another area. ”[Badayius Sanayi 2:83] Similarly, Allama Ibn Abidin (R) mentions in the book ‘Minhatul Khalik Alal Bahir Raik’, “If the sighting of the moon in the western region proves to be necessary, it will be necessary for the people of the eastern region to fast and observe Eid. Rather, the purpose of the western and eastern regions of the same city. " (Minhaj 2: 260) There are many books on the same subject in the Hanafi school. For example: (1) Tabeinul Hakayik 1: 321 (2) Majmaul Fatawa 252 (3) Maraqbil Falah 533 (4) Fatawa Tatarkhania 2: 355-358 (5) Tahtabi 355 (6) Fathul Mulhim 3: 313 (6) Ma'am 6:31 (6) Alurfushshuji 149 (9) Ruiyate Hilal 58 (10) Jadid Fiqhi Masail 2:40 etc. Quote: We need the people of the East to represent the people of the West, if not the people of the East, all of them, but the only one that is sufficient is not hidden. (Creation on the Pacific: 2/472) On the other hand, some liberals are ignoring all these bookish people and giving their own fabricated explanations which are against the Qur'an, Hadith and reality. Apart from that, that explanation is not found in any book of the Hanafi school. All the books that Abdur Rab Sahib (Badarpuri) has documented, only two verses mentioned by Mutakaddimin have been narrated. The correct explanation of which we have mentioned earlier. But the interpretation of the two statements that Mr. Abdur Rab Sahib himself has understood or made is not written at all in any of those books. Rather, that interpretation is entirely his fictional interpretation, which cannot be a document of the law. Therefore, even if the common people can be deceived by that explanation, no ordinary scholar can be deceived. His fabricated interpretation of the Qawwals of the Mutakaddimin is the complete opposite of the Qur'an and Hadith. In the Holy Qur'an, Allah has said, "Whoever of you finds the month of Ramadan, let him fast in that month." Mr. Badarpuri can say, it is in the hadith - "You start fasting when you see the moon, and celebrate Eid when you see the second moon". This hadith does not say to look different for all areas. In answer to this we will say that the whole du'aa 'is not mentioned in that hadith at once. This meaning of Hadith is understood by the Companions. As we mentioned in the beginning with reference to Muslim Sharif. In another hadith, the Prophet (peace and blessings of Allaah be upon him) said, "When you sit in the urinal, you should sit facing east or west." Will Mr. Badarpuri say that it has been said for Muslims all over the world? Of course not. Rather, all the muhaddithin have said that it is for the people of Madinah and the people of the area north of Baitullah. Similarly for the area to the east or west of the Kaul of the Mutakaddimin. That is, for such a distance where the distance between the places of origin is not one day apart. In fact, Mr. Badarpuri's explanation is also a real dispute. Because, he says, the parkathya of the rising of the moon is not acceptable for the whole world. This is an utter nonsense, which even an ordinary person will admit. Because, for hundreds of years, the difference in the Arabic date has been centered around the rise of the moon on the earth. This difference is due to the difference in the rising of the moon. Denying this burning reality is nothing but the ultimate manifestation of madness. The law never instructs us to accept such nonsense. Isn't it absurd to deny it? Some people say that Allah has made a sun and a moon for the whole earth. Did not create new moons for every area. Then why fasting and Eid will not be on the same date all over the world in one day? The answer is that the moon and the sun are one and the same, but their rising and setting do not happen at the same time, but the light of the full moon shines somewhere. Exactly at that moment somewhere in the afternoon exists. In this case, if the moon appears in a distant city, there will surely be Maghrib time. So if the sighting of the moon there is accepted, then the Maghrib prayer should be offered at the time of Zuhr, taking the time of Maghrib as well. Similarly, if the moon sightings of the Gulf countries are taken in distant lands, the eastern lunar month will end in 28 days. This means that even though the moon of the previous month exists in the sky, the counting of the next month will begin. On the other hand, even if a new moon exists in the western sky, the previous month will remain in place instead of the beginning of the new month. But the hadith of Bukhari Sharif 1: 255 p. Proves that the lunar month occurs in 29 or 30 days. So the rule that all Muslims have been following since the time of the Sahabah (Razi) until the last fourteen years is pure and acceptable. 8597189958