O Muslims!

When you hear that a Muslim country, any country, no matter how near or how far,
declares that it has been confirmed according to the lawful way that the new moon of Ramadhan
has been sighted, you must begin your fast, and you are forbidden to wait for the ruler or the
Mufti in your part of the world to give you permission to fast, and when you hear that a Muslim
country, no matter how near or how far, has declared that the sighting of the moon of Shawwal
has been confirmed, by relying on the method recognised by Shari'ah, you must break your fast
and celebrate the Eid, you are forbidden from waiting for the ruler's or the Mufti's permission to
celebrate Eid.

ϥ
˶ Ύ˴ϗ˸ήϔ˵ ˸ϟ΍˴ϭ ϯ˴ΪϬ˵ ˸ϟ΍ Ϧ
˴ ϣ͋ Ε
˳ Ύ˴Ϩϴ͋ Α˴ ϭ˴ α
˶ Ύ͉ϨϠ͋ϟ ϯ˱Ϊϫ˵ ϥ
˵ ΁˸ήϘ˵ ˸ϟ΍ Ϫ˶ ϴ˶ϓ ϝ
˴ ΰ˶ ϧ˵΃ ϱ
˴ ά˶ ϟ͉΍ ϥ
˴ Ύ˴πϣ˴ έ˴ ή˵ ˸Ϭη
˴

×


 
   














 





 


× [Al Baqarah, 2:185]

Unfortunately the reality today is that people begin Ramadhan on different days and have Eid on
different days even in one country and one city. We must understand the reasons why people
differ on this matter, the arguments they put forward and the hukm shari regarding this matter
according to the Islamic evidences.

It is important to understand that the sources of Shariah for us are the Quran & Sunnah
fundamentally. Our emotions, public opinion, the view of the majority, norms, customs, etc do
not determine the shariah rules. The Prophet ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ said: ×

  

 
 

 
 

 
× [Tirmidhi,
Ahmad, Nisai & Ibn Jarir]

We need to remember the statement of Ibn Masud (ra): ×
     
 
×

Allah ϰϟΎόΗϭ ϪϧΎΤΒγ says:

ϰ˴ϘΗ͉΍ Ϧ
˶ ϣ˴ ή͉ Β˶ ˸ϟ΍ Ϧ
͉ Ϝ˶ ϟ˴ϭ˴ Ύ˴ϫέ˶ Ϯ˵Ϭχ
˵ ˸Ϧϣ˶ Ε
˴ Ϯ˵ϴΒ˵ ˸ϟ΍ ΍Ϯ˵Η˸΄Η˴ ˸ϥ΄˴Α˶ ή͊ Β˶ ˸ϟ΍ β˴ ˸ϴϟ˴ϭ˴ Ξ ͋Τ ˴ ˸ϟ΍˴ϭ α
˶ Ύ͉ϨϠ˶ϟ Ζ ˵ ϴ˶ϗ΍˴Ϯϣ˴ ϲ
˴ ϫ˶ ˸Ϟϗ˵ Δ˶ Ϡ͉ϫ˶ ΄˴˸ϟ΍ Ϧ
˶ϋ˴ Ϛ
˴ ϧ˴ Ϯ˵ϟ΄˴˸δϳ˴
ϥ
˴ Ϯ˵ΤϠ˶˸ϔΗ˵ ˸ϢϜ˵ Ϡ͉ό˴ ϟ˴ Ϫ˴ Ϡ͉ϟ΍ ΍Ϯ˵ϘΗ͉΍˴ϭ Ύ˴ϬΑ˶ ΍˴Ϯ˸Α΃˴ ˸Ϧϣ˶ Ε ˴ Ϯ˵ϴΒ˵ ˸ϟ΍ ΍Ϯ˵Η˸΃ϭ˴
×


  
 

 !"
#


   
$

 








!× [Al Baqarah, 2:189]

Ϫ˵ ˸Ϥμ
˵ ϴ˴ ˸Ϡϓ˴ ή˴ ˸Ϭθ
͉ ϟ΍ Ϣ˵ Ϝ˵ ˸Ϩϣ˶ Ϊ˴ Ϭ˶ η
˴ ˸ϦϤ˴ ϓ˴
×%

 

 
 

  
 
 
  
 !× [Al Baqarah, 2:185]

Bukhari and Muslim reported on the authority of Abdullah Ibnu Omar (may Allah be pleased
with them) that the Messenger of Allah ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ mentioned Ramadhan and said:×  
    ! 
       
     !   "   
 
 
#!#  
 ! !×

Muslim also reported on the authority of Abdullah Ibnu Omar (R) that the Messenger of Allah
ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλmade mention of Ramadhan and with a gesture of his hand said: ×



 



 

 # $%× He then said:
×&  
!  
!  
!  

#!
# #  

'
  '
  
 ! !×

Bukhari reported on the authority of Ibnu Omar (R) that the Messenger of Allah ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ
said: ×
 
# $%
     !
 
 

 

#!
#   
 ! !×

In the narration of Muslim, the Messenger of Allah ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ said: ×
 
 
(  
  ! #    !)  ! '         !
 
   

  
   !

 
'
  


!#!!
#  
 ! !×

Muslim also reported on the authority of Abdullah Ibnu Omar that the Messenger of Allah ϰϠλ
ϢϠγϭ ϪϴϠϋ Ϳ΍ said: ×
 
  (  
  ! #    !)  !"  
 !

        
 !  
     

## 
 
'
 

  

!#! !

# #   # 
 ! !×

These Ahadith are very clear and unequivocal, in them the Messenger of Allah ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ
orders us to fast when the sighting of the new moon of Ramadhan is confirmed, and orders us to
break the fast when the sighting of the new moon of Shawwal is confirmed; these orders are
binding and their violation is a sinful act just like the abandoning of any other duty or the
committing of an unlawful act.

The command of fasting and breaking fast is general: ×     !   

     !   × - ×     
 !    
  
    
   

× The verb *' *     is in the plural form includes all Muslims all over the
world. Furthermore, the word *( ! 
 'sighting' has also come in a general form: ×
 

× or ×+ 
×" this means that it includes any sighting, and it does not merely
apply to the person who sights the new moon, nor does it specifically apply only to the people of
his own country, for the address which orders the fast and the breaking of the fast is general and
comprehensive, as is the address concerning the sighting, therefore, the rule is undoubtedly
general.

The command is not for individual Muslims to sight the moon and then begin fasting or to make
Eid based upon their personal sighting. Even the Prophet ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ used to begin fasting
when he had not personally seen the moon but a Muslim had reported to him that they had seen
it. Ibn Umar (ra) reported, × 
 
,
 -./012.3456.7
# 
 

## '+ 
,
 -./012.3456.7
+  '

    
#    × [Abu Dawud & Hakim]

Therefore, the command of fasting and of breaking the fast when the new moon is sighted is a
command which addresses all Muslims all over the world. So for example if the new moon was
sighted in Rabat on Friday night, and was not sighted in Jakarta on Friday night but on Saturday
night, the people of lndonesia must act upon the sighting of the new moon in Morocco, they must
therefore begin the fast on Friday if the new moon was that of Ramadhan; if they did not fast that
day they should compensate for that day because the obligation to fast has been confirmed by the
sighting of the new moon by any Muslim anywhere in the world. Also, if the new moon was that
of Shawwal, they should break their fast when news about the sighting reaches them even if they
did not sight it themselves, for the moment the sighting is confirmed, they must break their fast,
and it would be sinful for them to continue fasting.

Therefore, the Shari'ah rule states that if the people of one country sighted the new moon, it
would be exactly as if all the Muslims have sighted it as well, therefore they should all fast if it is
the new moon of Ramadhan, and they should all break fast if it is the new moon of Shawwal.
This is the rule of Allah ϰϟΎόΗϭ ϪϧΎΤΒγ according to the Shari'ah texts.

During the lifetime of the Messenger of Allah ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ, the Muslims used to begin the fast
on the same day and break it on the same day despite the fact that they lived in different areas,
and this serves as another Shari'ah evidence that the sighting of the new moon in one area obliges
all the Muslims to fast together on the same day and break fast together on the same day.

As for the Shub'ha (controversial evidence) of those who claim that the beginning of the fast and
the end of the fast i.e. the day of Eid could be different, this can be summarised in two points:

ë) 
   '

8 They claim that to each people living in one country their sighting, for
each people should follow their own times just like the times of prayer; this is why they said: The
precept lies in the Matali', i.e. the time of rising (of celestial bodies). In answer to this claim we
say the following: The times of prayer are subject to their scheduled times and these are different
even in the one region, for the signs which the Shari'ah has specified would occur at different
times; as far as fasting is concerned, this difference also applies at the time of Imsak (beginning
of fast) at dawn and at the time of Iftar (end of fast) just after sunset, this is so because the text
has indicated this difference:

Allah ϰϟΎόΗϭ ϪϧΎΤΒγ says:

Ϟ
˶ ˸ϴϠ͉ϟ΍ ϰ˴ϟ·˶ ϡ˴ Ύ˴ϴμ
͋ ϟ΍ ˸΍Ϯ͊ϤΗ˶ ΃˴ Ϣ͉ Λ˵ ή˶ ˸Πϔ˴ ˸ϟ΍ ˴Ϧϣ˶ Ω˶ Ϯ˴ ˸γϷ
˴ ΍ς
˶ ˸ϴΨ
˴ ˸ϟ΍ Ϧ
˴ ϣ˶ ξ
˵ ϴ˴ ˸ΑϷ
˴ ΍ς
˵ ˸ϴΨ
˴ ˸ϟ΍ Ϣ˵ Ϝ˵ ϟ˴ Ϧ
˴ ϴ͉Β˴ Θ˴ ϳ˴ ϰ͉ΘΣ
˴ ˸΍Ϯ˵Αή˴ ˸η΍˴ϭ ˸΍Ϯ˵Ϡϛ˵ ϭ˴

×&


  

 





     



'
 


   
 


× [Al-Baqarah, 2:187]

The Imsak and the Iftar times differ from one place to another just like the times of prayer, which
also differ from place to place, this difference happens in the one single day, however, the
beginning of the month of fasting must begin on the same day all over the whole world, and the
difference occurs only in the parts of the single day. This is what the texts of the Ahadith have
clearly indicated; and this is what is confirmed by the understanding deduced from the Shari'ah
rule. The difference in the rise of the new moon between the farthest two points in the world
does not exceed twelve hours; and the classical Mujtahids (learned scholars) are excused for not
understanding this deduction from the Shari'ah rule, for at the time, they were not in a position to
clearly realise the movements of the earth, sun and the new moon. And now that the deduction
made from the rule is understood, there are no pretexts or excuses left for those who claim that
the difference in the time of rising could exceed one day, let alone those who claim that it could
be even a few days. Therefore, the month of fasting begins for the Islamic Ummah all over the
world on the same day and the end of the month of fasting and the beginning of Eid also occurs
on the same day for all the Islamic Ummah all over the world.

$)
#'

8 The second Shub'ha of those who claim that the beginning of the fast
and the break of fast vary, is deduced from the narration reported by Muslim on the authority of
Kurayb who reported that Umm-ul-Fadhl Bintu-l-Harith sent him to Mu'awiya in Al-Sham; he
said: ×+   9)'
    
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 ; )) 
 + 
 
  9)'


 
  (  
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(  
& !+
#  #
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9
+
9 ( 
  
(  
  8×
! =×+
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& !× 8× ! !=×+ 8×>

        
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   "


  8 ×;        '  ! 
× '  #   
   # 
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'
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  ! < !       !=×   8 ×?
 


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-./012.3456.7
# ×

Those who claim that the beginning of fasting and the break of fast may vary, use this Hadith as
evidence; they argue that Ibnu Abbas ignored the sighting of the people of Al-Sham and said at
the end of the Hadith: This is how the Messenger of Allah ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ has commanded us.
This indicated that Ibnu Abbas learnt from the Messenger of Allah ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ that the
people of one region are not obliged to act upon the sighting of another region; they also argue
that this Hadith serves as a specification and an explanation of the Hadith of the sighting. They
therefore claimed that the people of each region are commanded to act upon the sighting of the
new moon in their region only and not in other regions, thus the beginning of fast and the
beginning of Eid vary from one region to another and according to the times of rising.

The answer to this claim lies in the fact that this report is not a Hadith of the Messenger of Allah
ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ but the Ijtihad of a Sahabi, and the Ijtihad of the Sahabi is not comparable to the
Hadith of the Prophet ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ. The fact that Ibnu Abbas (R) did not act upon the sighting
of the people of Al-Sham reflects an Ijtihad and it cannot be used as a Shari'ah evidence; and
besides, the Ijtihad is always nullified by the general Shari'ah evidence, thus the Hadith must be
acted upon ahead of the Ijtihad which has to be abandoned. Furthermore, the Ijtihad of the
Sahabi cannot specify the general term of the Hadith. As for the saying of Ibnu Abbas at the end
of the report: ×


<9
-./012.3456.7# × it is not
a Hadith but merely the way Ibnu Abbas understood the Hadith of the Messenger of Allah ϰϠλ
ϢϠγϭ ϪϴϠϋ Ϳ΍ in which he ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ said: ×&  
!  
  
!
 × This indicates that Ibnu Abbas understood the Hadith as such; though he did not say:This
is how the Messenger of Allah ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλreported it, nor did he say: This is how we learnt
it from the Messenger of Allah ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ, but he said: This is how the Messenger of Allah
ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ commanded us.

Imam Al-Shawkani explained the Hadith as follows, he wrote in his book entitled Nayl-ul Awtar
the following: "B
    
 

 

 

  B  


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   ×
  
 (


  &
 -./0 12.3 45 6.7 

 !×     B
   
      

 
 
  

  µ γϭ Ϫϴ
Ϳ΍ ϰ     !
 

   "  #"
 

 
    

 ×) 
  

 


 


 
    

 
 
 
  
  

  
 

  
  

!× 

     
   
     

    $ [Nayl ul- Awtar, volume 4, page 268]

Therefore, what Kurayb has reported does not qualify as a Hadith, but remains as it is, i.e. an
opinion of Ibnu Abbas; it does not qualify as evidence and cannot be used as such; it also cannot
be used to specify the general term of a Hadith, i.e. the general evidence. Therefore the Shub'ha
is nullified and its use as evidence is incorrect.

As these two Shub'has are no longer valid there remains no other Shub'ha, and only the evidence
derived from the real meaning of the texts would stand, which implies that all the Muslims are
commanded to fast when the new moon is sighted anywhere in the world as indicated by the
clear-cut meaning of the Hadith of Allah's Messenger ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ : ×     
   

×

And all the Muslims are commanded to break fast when the sighting of the new moon is
confirmed in any part of the world, and to make that day their Eid day as clearly indicated in the
Hadith of Allah's Messenger ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ: × 
  
 
×

Many of the classical scholars have stated this view, Imam Kasanee of the Hanafi Madhab said
in his book Bada as-Sana'i that following other than one sighting for the whole Ummah is Bid'a
(innovation). This indicates how weak he felt that the other Ijtihad is. Imam Juzairi said in Fiqh
al Madhahib al Arba'a (The Fiqh of the four schools of thought) Volume 1 gives two views of
the Hanafi's regarding this: 1) The sighting of the moon by any Muslim should be accepted
whether slave, free, man or woman without inquiring whether they are just or not,

2) The justness should be verified by a Qadi.

Ibn Taymiyyah concluded: $% 
&  
  
      
 
       
 

   


   

 
  %  ' B( 


       %   
 

 

 


  
 
 
) B $ [Al-
Fatawa, volume 5, page 111]

Some people may argue what if the news reaches us late that the moon has been sighted. This
has also been answered in the ahadith.

The famous Hanafi scholar Imam Sarkhasi (died 483 A.H.) in Al-Mabsoot quotes the narration
from Abu Dawud (2333, 2334) that the Muslims did not begin fasting since they did not see the
moon. Then a man, from out of Madinah, came and told the Prophet (saaw) that he had seen it
(the moon). The Prophet ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ asked him if he was a Muslim to which the man
answered in the affirmative. The Prophet ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ then said: ×9
)9
 @  

 <× The Prophet ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ fasted and asked the people to stop eating
and start fasting. [Al-Mabsout by Imam Sarkhasi; 3-52]

It is also reported in a Saheeh hadith: Abu µUmayr ibn Anas reported from his paternal uncles
among the Ansaar who said: ×+  #! # 
'
 
    
  !   
  #    #  
  
  !  

<  9
  #    9
  


!
 

'
 
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! 
   !
A !
B  !× [Reported by the five. It is sahih; al-Irwaa', 3/102,
Abu Dawud 1153]

Even more contemporary scholars like the founding and well known scholars of the Deobandi
and Barelvi movements of the Indian subcontinent have clearly stated this as the correct view in
their Fatawa. It is unfortunate that today many who claim to follow them ignore following this
hukm.

The co-founder of Dar al-Uloom Deoband, Maulana Rasheed Ahmad Gangohi said: $B 
  * 
   +

 
   
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      *

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   "      
 
  
 
   
"" 
"  ,
- 
 
 $ [Maulana Rasheed Ahmad Gangohi, Sharh
Tirmizi (Explanation of Tirmizi), Kaukab un Durri, pg 336 Urdu edition].

$.
 
    


  

        
   
 
          
  $ [Fatawa Dar ul Uloom Deoband, Vol.
6 page 380, Urdu edition]

$, %
   

  




    

/
 
0
 
  
 

  
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2


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$   

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3 
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"   

   
     

$ [Fatawa Dar ul Uloom Deoband, Vol 6 page 385 & 386, Urdu
edition]

$B

    
    
    


 +
 
   #


    
 

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          #
  "  
  

  ,
-$ [Mufti Kifayat ullah, Ta'leem ul Islam, vol. 4, section sighting of moon: Urdu
edition]
$.    
       

  
 
 

$
[Maulana Amjad Ali, Bahar e Sharee'at, Vol 2 page 108, Urdu edition]

The founder of the Barlevi's said: $B  

 

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B 



     
/
 


        


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  $ [Maulana Ahmad Raza Khan, Fatawa Rizwi; Vol 4 page 568,
Urdu edition]

:# # 

It is worth mentioning here that the astronomical calculations used to determine in advance when
the month of Ramadhan starts and ends do not serve as a substitute for the actual sighting, for the
texts mentioned the "sighting"; there is however no harm in using the calculations to help
determine the appropriate time to start monitoring the new moon. As for the governments who
use these calculations instead of the sighting, their actions contradict the clear texts, and
therefore their actions are unlawful and the Muslims are forbidden from relying on their
announcements.

All the Ahadith connected to the sighting of the moon contain the word "ru'yatehe" which is
derived from the word "ra'a". People who support the idea of calculating the birth of the moon
for Ramadan misuse the word "ra'a". While the word ra'a could mean knowledge, it is not correct
to apply this meaning here because of the following reasons:

1. Ra'a, when referring to a single object, means to visualize that object through the eye, i.e. he
saw the moon. However, if ra'a refers to two objects, it could mean to know, i.e. he knew the
correct opinion.

2. If ra'a is used in reference to a tangible object, it means to visualize the object through the eye.
However, if it is used to present an idea or an abstract thing, then it could mean knowledge.
Thus, since the Ahadith refer to the moon, which is a tangible object, ra'a here means to visualize
sight.

Umar (ra) reported that the Prophet ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ said: (in translation): ×   !

    
    # #  
 
 
  ! 

 $% !  CD×

Those who calculate say that the command in this Hadith, i.e. to sight the moon, is accompanied
by a reason (illah) which justifies the command. This justification being that the Ummah was
unlettered ("We neither write nor calculate"). The ruling in terms of its validity goes only as far
as its justification. If the Ummah has emerged from its "unlettered state" and is able to write and
calculate, it becomes essential to rely on calculation alone. However, this argument is incorrect
due to the following:

1. The description of the Ummah in this Hadith, "Ummiyah", does not imply an illah (legal
reason). "Ummiyah" could mean "Arab". [TMQ 62:2]. × 

 

# # × "Nahsib" in the Hadith carries several meanings such as: we do not use
astronomical calculations to determine the legal Shari'i beginning and end of the month; nor do
we practice astrology, etc. "Nahsib" does not mean general calculations because Muslims are
commanded by the Shar'iah to follow the laws of Zakah, inheritance etc. which do involve
extensive calculations.

The claim that the Hadith describes the condition of the Ummah at the time of the Prophet
(saaw) is false. Further, the claim that this condition serves as an illah is also preposterous.

2. Further, even if this "condition" is considered an illah (reason), Qiyas on this issue is invalid.
Firstly, there can be no Qiyas in Ibadaat (ritual worships). Secondly, it contradicts the definite
meaning in texts of the numerous Ahadith which clearly illustrate that the "sabab" (cause) for
fasting is the sighting of the moon (like the setting of the sun is the sabab for maghrib prayers).

Therefore, it is quite clear that the arguments presented to "justify" the beginning of Ramadan
through the use of calculations are invalid and haram. The only way to determine the arrival of
Ramadan is through sighting the moon.

In the Tafseer of Al-Qurtabi, Ibn Nafi'e (ra) reported that Imam Malik bin Anas (ra) said: $B 
  B 
   

        
  
  
 



$ The renowned scholar Ibn
Al'Arabi said, "Some of our people erred when they reported that Imam Shaf'i relied on
calculations." Ibn Al-'Arabi commented, $%

   

$ [Tafseer Al-
Qurtabi]

  
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Today some people argue that we must follow what the majority are practicing, they attempt to
misquote Islamic texts about × 
   × and they misinterpret these to mean
the µJumhoor' µmajority'. Islam has obliged sticking to the jama'ah of Muslims under an Imam
(Khalifah) not to the majority.

Al-Bukhari narrated about Bisr ibn Obaydellah al-Hadhrami that he heard Abu Idrees al-
Khoolani say that he heard Huthaifah ibn al-Yaman saying: ×
    


,
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-./012.3456.7  
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# #
'+ 8F,
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@  E
!
 
#

9



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=6.7
-./012.345 8>+ 8 
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#
= 8>  


+ 8
 
= 8'
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!#
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= 89
 
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+ + 8

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# ! #
×

This hadith is clear in its expression that the Prophet ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ orders Muslims to adhere to
the jama'ah of Muslims and to adhere to their Imam, and to leave those who invite people to the
doors of hell. When the questioner asked him that in case the Muslims have no Imam and no
jama'ah what he has to do in regard with those who call at the doors of hell, the Prophet Ϳ΍ ϰϠλ
ϢϠγϭ ϪϴϠϋ ordered him to abandon these groups, not to disassociate himself from the Muslims nor
to abstain from the action for establishing an Imam. So his order is clear, disassociate yourself
from all those groups, and he emphasised the dissociation of those groups even to the extent that
his isolation from them would make him clench to the trunk of a tree until death comes to him. It
means adhere to your deen by staying away from the misleading callers who are at the doors of
hell. In this hadith there is no excuse or permission (for anybody) to abandon the work for
establishing a Khaleefah, it is, rather, confined to the command of adhering to the deen and
abandoning the callers at the doors of hell, and the sin will remain on him if he does not work to
establish a Khaleefah. So he is ordered to abandon the misleading groups in order to save his
deen from the callers of the misguidance, even if he had to clench to the trunk of a tree, but not
to distance himself from the Muslim community and abandon the work for establishing the laws
of the deen and establishing an Imam for Muslims.

The concept of following the majority rather than following Islam is not based on evidence from
the Quran and Sunnah and contradicts many evidences about enjoining the good and forbidding
the evil even in the face of hardship, the Prophet ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ said:×
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Why is it people follow only the sighting in their nation, who has created the borders between
these nations? The Kuffar. Why is it that in Delhi people will follow the sighting in any other
part of India but not of Pakistan when it is geographically closer than many parts within India
itself like Kerala or Tamil Nadu. In Pakistan people will not follow the sighting of Bangladesh
but before 1971 when it was East Pakistan they would, why?

The Messenger of Allah ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ said, × 
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*  !!

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× [Abu Dawud]

O Muslims! When you hear that a Muslim country, any country, no matter how near or how far,
declares that it has been confirmed according to the lawful way that the new moon of Ramadhan
has been sighted, you must begin your fast, and you are forbidden to wait for the ruler or the
Mufti in your part of the world to give you permission to fast, and when you hear that a Muslim
country, no matter how near or how far, has declared that the sighting of the moon of Shawwal
has been confirmed, by relying on the method recognised by Shari'ah, you must break your fast
and celebrate the Eid, you are forbidden from waiting for the ruler's or the Mufti's permission to
celebrate Eid. You fast and you break fast by the command of Allah ϰϟΎόΗϭ ϪϧΎΤΒγ and His
Messenger ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ, not by the command of those disbelieving mischievous rulers, and
not by the command of those Muftis who are more anxious to please the rulers rather than to
please Allah ϰϟΎόΗϭ ϪϧΎΤΒγ. . Mu'az narrated: I said: O Messenger of Allah. What do you think if
we had leaders who do not follow your Sunnah and do not adopt your order; in what do you
order regarding their affair? The Messenger of Allah ϢϠγϭ ϪϴϠϋ Ϳ΍ ϰϠλ said: There is no obedience
to the one who does not obey Allah 'azza wa jall.'

Muslim on the authority of Abu Hurayrah: that ×
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