Brother Musa Pembo,
Eid Mubarak to you and yours and all the Muslims on the L. and at home in The Gambia as well as fellow Muslims around the World. May Allah Ta'ala continue to shower the blessing of Imaan upon His creation.
Eid being today was indeed a surprise. I started fasting on Friday Sep't 14th because I waited for those who sighted the moon in the tradition of the Prophet (SAS). However, since all three masjids in Nashville decided to have EID today I decided I better go pray with all the Muslims. I shall make up after fasting the first 6 days of Shawwal inshallah.
Thank you for the dawah as always and good to see you on the L again.
Rgds,
Jabou Joh
-----Original Message-----
From: Musa Amadu Pembo <[log in to unmask]>
To: [log in to unmask]
Sent: Fri, 12 Oct 2007 3:58 am
Subject: Eid around the World.
The Feast After the Fast
Adil Salahi, Arab News
When Ramadan is over, Muslims celebrate with a feast that lasts three days.
Since the idea of a feast is associated in people's minds with playing
games, fun and enjoyment, as well as having much to eat, it may seem to an
outsider that this is a strange way of ending a season of worship such as
Ramadan. After having gone through a whole month of fasting as well as night
worship, it seems very odd that people should go on the loose, as it were,
to have as much enjoyment as they can. To this we reply that Islamic feasts
are so different from that. While retaining the aspect of happiness and
enjoyment, moderation is a very essential aspect of celebrating these
feasts, just as it is an essential aspect of Islamic life. Moreover, in
Islam even feasts are so oriented that we celebrate them hoping for reward
from God.
When the first Muslim community came into existence in Madinah and was able
to conduct its affairs as it pleased, the Prophet (peace be upon him) set
about changing the attitudes of his followers toward every aspect of life on
both the individual and social levels. Anas ibn Malik, a companion of the
Prophet, reports that when God's messenger (peace be upon him) settled in
Madinah its people had two days a year to celebrate and enjoy themselves. He
said to them: "God, blessed and sublime be He, has substituted them for you
with two better days: the day ending the fast and the day of sacrifice."
(Related by Ahmad, Al-Nassaie, Al-Tirmidhi and others.)
The idea of changing attitudes is apparent in the fact that those two days
which were celebrated by the people of Madinah in their pre-Islamic days did
not have any particular significance other than the fact that they signaled
the advent of spring and the end of the summer. What was celebrated in them
was simply temperate weather. The Prophet replaced that with a celebration
of two great occasions. In the first one, those of us who have gone through
the duty of fasting throughout the month of Ramadan, abandoning everything
which could stain the pure image of complete dedication to God which fasting
inspires, know that the prize they receive as reward for their dedication is
forgiveness of their past sins. The Prophet makes it clear that when one
fasts, motivated only by his faith, and in response to God's order, he is
certain to be forgiven whatever sins he might have committed in the
preceding 11 months. Winning such a prize calls for a fitting celebration.
Similarly, the day of sacrifice follows the completion of the great duty of
attending at Arafat during the pilgrimage. It is well known that when
completing the pilgrimage a Muslim is granted forgiveness of all his past
sins. Again, this is an occasion to celebrate.
Our celebration of a feast begins with a prayer. It was the practice of the
Prophet that this prayer should be offered in the open space outside the
city. This gives a chance to all people in the city to attend that prayer
and meet their fellow Muslims afterward, offering them their congratulations
on having completed the duty of fasting in Ramadan and praying to God to
accept their worship and reward them for it. Since the feast is common to
all, the Prophet's guidance was that women and children should also attend
the Eid prayer, which begins the feast. Several Hadiths mention this, the
most authentic of which is that reported by Umm Atiyyah, a companion of the
Prophet who said: "The messenger of God (peace be upon him) bid us allow
young unmarried women, even those who were in the period, to attend the Eid
prayer on the day ending the fast and on the day of sacrifice. Those who
were in the period did not join the prayer although they participated in
praising God and the general supplication to Him. He was asked about a woman
who might not have a dress suitable for going out, and he answered: 'Let her
sister give her one to wear.'" (Related by Al-Bukhari, Muslim, Ahmad and
others.)
The fact that even women in their period were bid by the Prophet to attend
the Eid prayers, although they could not pray shows that the Prophet was
keen that everyone should be fully aware of what sort of occasion an Islamic
feast is. We have to remember that the Eid prayer is not obligatory although
this Hadith shows its great importance, which we note in the fact that women
who could not pray were supposed to go and stand by so as to participate in
the other aspects of worship in which they are allowed to take part. The
Prophet stresses the social aspect in this particular prayer, which is
vividly apparent in the fact that women are urged to attend it, although
they are exempt from attending the obligatory Friday prayer. Cooperation in
the Muslim community is stressed in the fact that women are encouraged to
lend their dresses and coats to those who do not have suitable garments in
which to go out for prayers.
The Prophet also teaches us that we should prepare for this occasion with
taking a bath, using perfume and selecting our best clothes. All these are
signs of a good and healthy celebration. Moreover, the Prophet went out to
prayer outside the town using one route, and came back using a different
route. This served more than one purpose. By doing so, he met different
people on each way, greeting them and offering congratulations. He was also
able to answer any questions put to him by as many people as possible. He
also publicized the occasion in a way, which distressed the hypocrites as
they realized that Islam had a large following and also demonstrated that
the Muslims were strong enough to practice their religion in total freedom.
Following the Prophet's practice will serve at least some of these purposes,
no matter in what condition or situation the Muslim community finds itself
at any particular time.
The Philosophy and Benefits of Fasting in Ramadan
Edited by Adil Salahi
God has charged the Muslim community with the task of conveying His message,
as preached by the long line of noble prophets and brought to its fullness
by Prophet Muhammad (peace be upon him). It has to make the divine message
known to mankind, calling on them to implement it in real life. Such an
implementation ensures the creation of a perfectly happy human society, free
of all social oppression and exploitation of one class by another.
The Muslim community is likely to encounter much opposition as it attempts
to fulfill its task and deliver the divine message. Normally, the opposition
is mounted by those who have vested interests in maintaining the status quo.
For this reason, the Muslim community launches a campaign of struggle, or
jihad, to remove this opposition in order to allow people to listen to God's
message and make their free choice of whether to accept or reject it.
As Islam adopts a positive attitude to all aspects of life, its campaign of
struggle adopts all necessary means to ensure success. Obviously, the Muslim
community needs a great deal of preparation and training in order to be able
to launch a campaign of struggle. Fasting is the cornerstone of this
training. It is only natural that fasting should be ordained for the Muslim
community in order to help it fulfill its mission. Fasting is the best area
where firm resolve and strong willpower are truly demonstrated. It also
shows the essence of man's relation with God, which is a relation based on
total submission and complete obedience by man. Fasting is also a symbol of
man's rising above all needs of his body and willingly enduring their
pressures in order to win God's pleasure.
All these are very important elements in the training of the Muslim
community so that it will be able to overcome the hardships it may come to
face. The route mapped for this noble community is a thorny one, full of
hardships, while all sorts of pleasures and temptations beckon the travelers
along this route from the sidelines calling them to change their course and
abandon their message.
Mustafa Al-Rafi'ie, a leading Arab writer who lived in the early part of the
twentieth century describes the month of Ramadan as a 30-day school. It is a
very apt description because our fasting month is indeed a highly advanced
school with an annual course lasting 30 days. It is a practical course,
which equips the participants for their very important task and provides
them with the necessary training to overcome the difficulties that lie
ahead.
When we fast we learn to resist our most important needs: food, drink and
sex. During the fasting time, which lasts from dawn to dusk, we may not have
any of these. Thus, the needs of our basic instincts of survival are kept in
check. We are speaking here of the survival of the individual, for which
food and drink are absolutely necessary, and the survival of the human kind,
which is ensured through the satisfaction of the sexual desire. When we are
able to control these, other needs are easier to control. To help us in this
task, God attaches great reward to fasting. In a sacred Hadith, the Prophet
(peace be upon him) quotes God as saying: "All actions a human being does
are done for his own sake, except fasting which is done for My sake. I will
reward it accordingly." We know that good actions are rewarded by God at a
minimum of ten times their value, but this could rise to 700 times their
value, or even higher. The Hadith refers to this and promises an even higher
and richer reward.
It should always be remembered, however, that Muslims do not consider the
reward they get from God as the motivator for their actions. Their prime
motive is to do what God bids them to do, for this is the way in which they
give credence to their claims to be believers. Anyone who claims to be a
believer but does not act on the basis of his faith, implement its
requirements or fulfill its duties is not truly a believer, because his
actions do not confirm his claims. The Prophet defines sound faith as that
"which is deeply rooted in one's heart and to which credence is given by
action." Thus, action is most important. Fasting is an action by abstention,
which overcomes basic needs and desires. Hence it testifies strongly to
one's faith.
Moreover, fasting is very beneficial to one's health. It enables the body to
have a very welcome rest which helps it to function better through the rest
of the year. It is important to note the health benefits of fasting, but it
is even more important to avoid making the mistake of attributing such a
great act of worship to its apparent health advantages only and to claim
that the purpose of fasting is to improve the physical or mental health of
the Muslim community. We may, however, take note that what God imposes on us
as a duty also serves our own needs for a continued, prosperous existence on
this earth. God imposes on us only what benefits us and helps us to fulfill
our mission. He has no interest in causing us any affliction or hardship.
Thus, although fasting yields some important health benefits, these benefits
are a secondary product. The main purpose of fasting which, as the Qur'an
states, was also imposed on former communities of believers in earlier
divine religions, is to help us to be more conscious of God and more
obedient to Him so that we may be able to deliver His message to the world
at large.
Discontinuing Voluntary Fasting
Adil Salahi, Arab News
When fasting is mentioned, the limitless reward God grants for it is
highlighted. We often mentioned the Hadith in which the Prophet (peace be
upon him) quotes God as saying: "Every action a human being does belongs to
him except fasting: it belongs to Me and I give reward for it accordingly."
Mentioned in this way, the reward is much greater than we can imagine. It is
promised by the One whose generosity knows no limit, the One who assigns a
reward for even the slightest and most trivial of good actions, giving for
each action at least ten times its value and multiplying that sometimes to
seven hundred times and even more. The reward for fasting is, however,
measured by a different yardstick. It is an action, which admits no
hypocrisy. Hence, its reward is measured only by God's generosity.
Recognizing this, every good Muslim may try to win some additional reward by
voluntary fasting. We previously mentioned the case of some people who tried
to fast voluntarily day after day. The Prophet's advice to them was to take
matters easily and fast only a small number of days, perhaps three or five
each month. The upper limit the Prophet has placed on voluntary fasting is
to fast on alternate days. Voluntary fasting, however, may present some
difficulties because when a person fasts, he imposes on himself a system
which is at variance with that of those who are around him. He may find
himself in the middle of a social function where he will be the odd one out,
or he may have to entertain an unexpected guest, or he may have to attend to
an emergency, and in all these situations his continued fasting may present
some sort of embarrassment.
Is it possible for him to break his fast before the day is over? If he does,
is it necessary to compensate for that day by fasting a day instead?
To answer these questions and other related ones we may quote a Hadith
related by Al-Bukhari in his Sahih, or authentic anthology under the chapter
entitled: "A person who insists that his brother ends his voluntary fasting
without having to compensate for it if that is more suitable to him." The
text of the Hadith is as follows: "The Prophet (peace be upon him)
established a bond of brotherhood between Salman and Abu Al-Dardaa. One day
Salman visited Abu Al-Dardaa to find his wife wearing humble clothes. He
asked her: 'What is the matter?' She said: 'Your brother, Abu Al-Dardaa, has
no interest whatsoever in anything of this world. When Abu Al-Dardaa
arrived, he prepared food for Salman who, in turn, invited him to eat. Abu
Al-Dardaa ate with him. At night, Abu Al-Dardaa prepared himself for night
worship. Salman said to him: 'Go to sleep.' He slept a while then got up for
night worship, but Salman again told him to go to sleep. At a later hour in
the night, Salman said to him: 'Get up now.' They both prayed (their night
worship) then Salman said to him: 'Your Lord has a claim against you, and
your body has a claim against you, and your family have a claim against you.
Give to each one with a claim their rightful dues.' He went to the Prophet
(peace be upon him) and told him what happened. The Prophet said: 'Salman is
right.'"
It is perhaps important to mention here that both Abu Al-Dardaa and Salman
ranked among the Prophet's companions who were known for their insight into
the faith of Islam. We note that Abu Al-Dardaa complied with every request
made to him by Salman. This is an example of the sort of attitude a Muslim
takes toward his brothers. Perhaps Salman determined his approach when he
realized the magnitude of the problem in which Abu Al-Dardaa's wife found
herself. In a fuller version of this Hadith she is quoted as saying that her
husband fasts most days and stands up most of the night in worship.
Apparently Salman's attitude was very emphatic when he was brought food. He
wanted to make sure that Abu Al-Dardaa discontinued his fasting for that
day. The fact that Abu Al-Dardaa, a learned companion of the Prophet,
accepted Salman's request and ended his fasting means that this is
legitimate. In fact, his action was later endorsed by the Prophet. This
means that it is permissible for a person who has started a day fasting
voluntarily to end his fast if circumstances require him to do so, or if it
is more suitable for him.
Some scholars suggest that if one does so, he has to fast a day instead.
This view is not supported by strong evidence. In fact, he is at liberty to
fast a day instead or not to do so, unless he was fasting in compensation
for a day in Ramadan which he did not fast. We understand this from a Hadith
related by Ahmad, Al-Nassaie and Al-Tirmidhi which mentions that Umm Hani',
the Prophet's cousin, went one day to visit the Prophet when she was
fasting. "The Prophet asked for a drink, and after drinking he offered her a
drink and she drank it. She then asked the Prophet about this, and he asked
her: 'Were you fasting a day in compensation for one you did not fast in
Ramadan?' She answered in the negative. He said: 'This is all right, then.'"
Another version of this Hadith quotes the Prophet as saying: "If it is a day
you have been fasting in compensation for obligatory fasting which you did
not do, then you have to fast a day instead. If it is a voluntary fasting,
you are at liberty to compensate for it or not."
Having answered the main question with regard to ending voluntary fasting
before the day is over, we may find it useful to look at the Hadith as a
whole. It is a clear and easily understood Hadith. Indeed it is
self-explanatory. Yet, taking this Hadith as an example, we may shed some
light on how Muslim scholars studied Hadith over the centuries. Imam Ibn
Hajar wrote a commentary, running into 14 large volumes, on the Hadiths
Al-Bukhari entered in his authentic anthology known as the Sahih. Ibn Hajar
lists a number of points, which may be answered by the Hadith mentioned
earlier concerning Salman and Abu Al-Dardaa. These include the
permissibility of establishing a bond of brotherhood between any two
Muslims, the desirability of visiting one's brothers and spending a night
with them. It is also permissible to have a conversation with a woman who is
not one's relative, to enquire about something which may serve some interest
although it may not be relevant to the one who puts the questions. They also
include the desirability of giving advice to a Muslim and alerting him to
something which he may have overlooked, the high value placed on offering
night worship in the later part of the night, the desirability of a woman
putting her fine clothes and wearing make up before her husband and her
rightful claim to be well treated by him. It may also be understood from
this Hadith that she has a rightful claim to sexual fulfilment, which is
indicated in the statement: "And your family has a claim against you."
If you examine the Hadith very carefully, you will find that every point of
these is mentioned clearly or hinted at in one way or another.
Finally, it should perhaps be clarified that the brotherhood which was
established by the Prophet between Salman and Abu Al-Dardaa was not part of
the bond of brotherhood which he established between the Muhajireen and the
Ansar in the early days after his settlement in Madinah. That was a common
bond of brotherhood, although it specified one man from the Ansar to be the
brother of one man from the Muhajireen. It was a total brotherhood, which
entitled each brother to a share of the inheritance of the other. This
particular aspect was subsequently cancelled. The Prophet, however,
continued to establish a bond of brotherhood between each two of his
companions, when more people declared their acceptance of Islam. We know
that Salman accepted Islam after the Battle of Uhud, which took place in the
third year after the Prophet's migration to Madinah. So, it was a special
bond of brotherhood the Prophet established between him and Abu Al-Dardaa.
Zakaat al-Fitr
Praise be to Allaah.
Definition
Zakaat al-Fitr is a kind of charity (sadaqah) that is obligatory at the time
of breaking the fast of Ramadaan. The word zakaat is connected by idaafah
(genitive structure in Arabic grammar) to fitr because the occasion of
breaking the fast is the reason why this zakaat becomes obligatory.
Reasons for zakaat al-fitr and what Islam says about it
Ibn 'Abbaas said: "The Messenger of Allaah (peace and blessings of Allaah be
upon him) made zakaat al-fitr obligatory as a means of purifying the fasting
person from idle talk and foul language, and to feed the poor. Whoever pays
it before the prayer, it is an accepted zakaat, and whoever pays it after
the prayer, it is just a kind of charity (sadaqah)."
(Reported by Abu Dawood, 1371. Al-Nawawi said: Abu Dawood reported it from
Ibn 'Abbaas with a hasan isnaad).
"Purifying" means purifying the soul of the one who has fasted Ramadaan.
With regard to the word "foul language", Ibn al-Atheer said: " 'Foul
language' refers to obscene speech. 'Feeding [the poor]' refers to food that
is edible. 'Whoever pays it before the prayer' means before Salaat al-'Eid.
'It is an accepted zakaat' – here zakaat means sadaqat al-fitr. 'Just a kind
of charity' means a kind of charity that could be given at any time."
('Awn al-Ma'bood Sharh Abi Dawood).
It was said that this is what was meant by the aayah in Soorat al-A'laa
(interpretation of the meaning): "But those will prosper who purify
themselves, and glorify the name of their Guardian-Lord, and (lift their
hearts) in Prayer." [al-A'laa 87:14-15 – Yusuf Ali's translation]. It was
reported that 'Umar ibn 'Abd al-'Azeez and Abu'l-'Aaliyah said: "He [the
Prophet (peace and blessings of Allaah be upon him)] paid zakaat al-fitr
then he went out for the prayer – i.e., Salaat al-'Eid.
(Al-Jassaas, Ahkaam al-Qur'aan, part 3, Soorat al-A'laa).
Wakee' ibn al-Jarraah said: "Zakaat al-fitr for the month of Ramadaan is
like two sajdahs of sahw for the prayer. It makes up for any shortcomings in
the fast as the prostrations make up for any shortcomings in the prayer."
(Al-Nawawi, al-Majmoo', part 6).
Rulings on zakaat al-fitr
The correct view is that it is fard (obligatory), because Ibn 'Umar said:
"The Messenger of Allaah (peace and blessings of Allaah be upon him) made
zakaat al-fitr obligatory," and because of the consensus of the scholars
(ijmaa') that it is fard.
(Al-Mughni, part 2, Baab Sadaqat al-Fitr).
When it has to be given
It becomes obligatory when the sun sets on the last day of Ramadaan. Anyone
who gets married, has a baby born to him or becomes Muslim before the sun
sets on that day, has to give zakaat al-fitr [on behalf of himself and/or
his new wife or new baby], but if that happens after sunset, he does not
have to give it… Whoever dies after sunset on the night of fitr, sadaqat
al-fitr must be given on his behalf. This is what Ahmad stated."
(Al-Mughni, part 2, Fasl Waqt Wujoob Zakaat al-Fitr).
Who is obliged to pay it?
1. Zakaat al-fitr is obligatory on Muslims. Ibn 'Umar (may Allaah be
pleased with him) said: "The Messenger of Allaah (peace and blessings of
Allaah be upon him) made zakaat al-fitr, one saa' of dates or one saa' of
barley, obligatory on the Muslims, slave and free, male and female, young
and old."
(Al-Bukhaari, 1407)
· Al-Shaafa'i (may Allaah have mercy on him) said: ?The hadeeth of Naafi?
indicates that the Messenger of Allaah (peace and blessings of Allaah be
upon him) made it obligatory only on the Muslims, which is in accordance
with the Book of Allaah, may He be glorified, because He has made zakaat as
a purification for the Muslims, and purification can only be for the
Muslims.?
(Al-Umm, part2, Baab Zakaat al-Fitr).
· It is obligatory on those who are able to pay it. Al-Shaafa'i said:
?Everyone who, at the beginning of Shawwaal, has enough food for himself and
those whom he is supporting, for that day, and has enough to give zakaat
al-fitr on behalf of them and himself, should give it on behalf of them and
himself. If he only has enough to give on behalf of some of them, then he
should give on behalf of some of them. If he only has enough for himself and
those whom he is supporting, then he is not obliged to give zakaat al-fitr
on his own behalf or on behalf of those whom he is supporting."
(Al-Umm, part 2, Baab Zakaat al-Fitr).
· Al-Nawawi (may Allaah have mercy on him) said: ?The one who is in
financial difficulty is not obliged to give [zakaat al-fitr]; there is no
difference among the scholars in this regard? The obligation is determined
by whether or not a person can afford it. Whoever has one saa' more than he
needs for himself and those whom he is obliged to support on the night and
day of Eid, has enough [is not in financial difficulty]. Whoever does not
have anything more than he needs is in financial difficulty, so he is not
obliged to pay anything in this case.
(Al-Majmoo', part 6, Shuroot Wujoob Sadaqat al-Fitr).
· The Muslim should give on his own behalf and on behalf of those on whom
he spends, such as wives and relatives, if they cannot give it on their own
behalf. If they are able to, it is better for them to give it themselves,
because the command is addressed to them in the first place.
Ibn 'Umar (may Allaah be pleased with him) said: "The Messenger of Allaah
(peace and blessings of Allaah be upon him) made zakaat al-fitr, one saa' of
dates or one saa' of barley, obligatory on the Muslims, slave and free, male
and female, young and old, and commanded that it should be given before the
people went out to pray."
(Al-Bukhaari, 1407)
Al-Shaafa'i (may Allaah have mercy on him) said: "The guardian of the insane
and the minor should give zakaat al-fitr on their behalf and on behalf of
those for whom they [the insane and minor] may be responsible, just as the
sane person should give on his own behalf… If there is a kaafir among those
whom he is supporting, he does not have to give zakaat al-fitr on his
behalf, because he cannot be purified by zakaah."
(Al-Umm, part 2, Baab Zakaat al-Fitr).
The author of al-Muhadhdhab said: "Al-Musannif (may Allaah have mercy on
him) said: 'If someone has to pay zakaat al-fitr on his own behalf and on
behalf of those whom he is supporting, if they are Muslim and if has more
than he needs to spend on them that he can give, then the mother and father,
and grandparents and great-grandparents, etc., may have to pay zakaat
al-fitr on behalf of their children and grandchildren and
great-grandchildren, etc., and the children may have to pay zakaat al-fitr
on behalf of their parents and grandparents and great-grandparents, etc., –
if they are obliged to spend on their maintenance.
(Al-Majma', part 6).
A man has to pay on behalf of himself and his wife – even if she has money
of her own – and his children and parents if they are poor, and his daughter
if she is married but the marriage has not yet been consummated. If his son
is rich, he does not have to give zakaat al-fitr on his behalf. A husband
has to give zakaat al-fitr on behalf of a divorced wife whose divorce
(talaaq) is not yet final (i.e., she is still in the 'iddah of a first or
second talaaq), but not in the case of a rebellious wife or one whose
divorce is final. A son does not have to give zakaat al-fitr on behalf of a
poor father's wife because he is not obliged to spend on her.
[When giving zakaat al-fitr], one should start with the closest people
first, so he gives it on behalf of himself, then his wife, then his
children, then the rest of his relatives in order of closeness, following
the pattern laid out in the rules governing inheritance.
Al-Shaafa'i, may Allaah have mercy on him, said: "Who I say is obliged to
give zakaat al-fitr, if a child is born to him, or he takes possession of a
slave, or someone becomes one of his dependents, at any time during the last
day of Ramadaan, then the suns sets on the night of the crescent of
Shawwaal, he has to give zakaat al-fitr on that person's behalf."
(Al-Umm, Baab Zakaat al-Fitr al-Thaani).
It is not obligatory to give zakaat al-fitr on behalf of a foetus that is
still in the mother's womb, but if this is done voluntarily, there is
nothing wrong with it.
If someone who is obliged to give zakaat al-fitr dies before giving it, it
must be given from his estate… even if the person who was supporting him
also dies, the obligation still stands.
(Al-Mughni, part 2).
If a servant has set wages that are paid to him daily or monthly, the
employer does not have to give zakaat al-fitr on his behalf, because he is a
hired worker, and one is not obliged to spend on a hired worker.
(al-Mawsoo'ah, 23/339).
Concerning giving zakaat al-fitr on behalf of an orphan, Imaam Maalik (may
Allaah have mercy on him) said: "The guardian should give zakaat al-fitr on
behalf of the orphans some of whose wealth is under his control, even if
they are minors."
(Al-Mudawwanah, part 1).
Amount of zakaat al-fitr
The amount to be given is one saa' of food, according to the measure of saa'
used by the Prophet (peace and blessings of Allaah be upon him), because of
the following hadeeth.
- Abu Sa'eed al-Khudri (may Allaah be pleased with him) said: "At the time
of the Prophet (peace and blessings of Allaah be upon him) we used to give
it in the form of a saa' of food…"
(Reported by al-Bukhaari, 1412).
The weight of the saa' [which is a measure of volume] varies according to
the type of food concerned, so when giving zakaat al-fitr by weight, one
must make sure that what is given is equivalent to a saa' of that type of
food. A saa' is approximately equivalent to three kilograms of rice.
Types of things that may be given
What should be given is food for human consumption, such as dates, wheat,
rice or other kinds of food that humans eat. It is reported in al-Saheehayn
from Ibn 'Umar (may Allaah be pleased with them both) that the Messenger of
Allaah (peace and blessings of Allaah be upon him) made zakaat al-fitr, one
saa' of dates or one saa' of barley, obligatory on the Muslims, slave and
free, male and female,. (At that time, barley was one of the foods they
ate).
(Al-Bukhaari, 1408)
Abu Sa'eed al-Khudri (may Allaah be pleased with him) said: "At the time of
the Messenger of Allaah (peace and blessings of Allaah be upon him), we used
to give a saa' of food on the day of Fitr." Abu Sa'eed said: "And our food
was barley, raisins, aqit (dried yoghurt) and dates."
(Reported by al-Bukhaari, 1408).
It should be given in the form of the staple food that is used locally,
whether it is wheat, rice, dates or lentils…
Al-Shaafa'i (may Allaah have mercy on him) said: "If the staple food of a
people is corn, pearl millet (dukhn), thin-husked barley (sult), rice or any
grain on which zakaat is obligatory, then they may give it as zakaat
al-fitr.
(Al-Shaafa'i, al-Umm, part 2, Baab al-Rajul yakhtalifu qootuhu)
Al-Nawawi (may Allaah have mercy on him) said: "Our companions said: 'It is
a condition of giving something as zakaat al-fitr that it should be one of
the foodstuffs on which zakaat is paid at the rate of one-tenth (i.e.,
zakaah of grains and fruits). Nothing else is acceptable except aqit (dried
yoghurt), cheese and milk.'"
Al-Maawardi said: "This is the case even though some of the people who live
on islands and others have fish or eggs as their staple food; these are not
acceptable (as zakaat al-fitr) and there is no difference (among the
scholars concerning this). As regards meat, the correct view is that stated
by al-Shaafa'i and confirmed by al-Musannif and the companions in all that
was narrated from them: that it is not acceptable (as zakaat al-fitr), and
this is the unanimous view (of the scholars)… Our companions said: 'This is
the case even if their staple food is fruits on which they do not have to
give one-tenth as zakaat, such as figs etc. These are not acceptable (as
zakaat al-fitr) at all."
(Al-Majmoo', part 6: al-Waajib fi Zakaat al-Fitr).
Ibn al-Qayyim (may Allaah have mercy on him) said: "If it was said, 'You
must give a saa' of dates everywhere, whether it is the staple food or not,'
this is a disputed matter which is subject to ijtihaad. There are some
people who say that it is obligatory, and others who say that in each
country it is obligatory to give a saa' of whatever is the staple food
there, as the Prophet (peace and blessings of Allaah be upon him) specified
five types of food for zakaat al-fitr, so in each country they can give the
equivalent of a saa' of their staple food. This is more correct, and is
closer to the principles of sharee'ah, for how can you make it obligatory
for people whose staple food is fish, for example, or rice or pearl millet,
to give dates? … And Allaah is the Source of strength.
(I'laam al-Muwaqqa'een, part 2, al-Qiyaas).
It is permissible to give pasta ("macaroni") that is made from wheat, but
one must make certain that the weight is equivalent to the weight of a saa'
of wheat.
As for giving zakaat al-fitr in the form of money, this is not permissible
at all, because the Prophet (peace and blessings of Allaah be upon him) said
that it must be given in the form of food, not money. He clearly stated that
it is to be given in the form of food, so it is not permissible to give it
in any other form and Islam wants it to be given openly, not secretly. The
Sahaabah gave zakaat al-fitr in the form of food, and we should follow, not
innovate. The giving of zakaat al-fitr in the form of food is regulated by
the measure of saa', and if it were to be given in the form of money, it
could not be regulated in this manner: according to the price of what would
it be worked out and given? There are obvious benefits to giving it in the
form of staple foods, such as at times when businessmen are hoarding certain
goods, prices have gone up, or at times of war and inflation. If someone
were to say, "But money is more useful for the poor, because then they can
buy what they want, and they might need something other than food, so the
poor person might sell the food and lose money." The response to this is
that there are other sources for meeting the needs of the poor with regard
to shelter, clothing and so on, which are provided for from the zakaat paid
on people's wealth (zakaat al-maal), general charity and other kinds of
donations. Let us put things into the proper Islamic perspective and adhere
to what was set out by the Prophet (peace and blessings of Allaah be upon
him), who told us that giving a saa' of food to feed the poor is obligatory.
If we give food to a poor person, he will eat it and will benefit from it
sooner or later, because it is the kind of food he uses anyway.
On this basis, it is not permissible, for the purposes of zakaat al-fitr, to
give money for a person to pay off his debts or to cover the cost of surgery
for a sick person or to pay for tuition for a needy student and so on. There
are other sources for this kind of help, as stated above.
The time for giving zakaat al-fitr
It should be given before the Eid prayer, as is stated in the hadeeth that
the Prophet (peace and blessings of Allaah be upon him) "commanded that it
should be given before the people went out to pray."
(Al-Bukhaari, 1407).
There is a time when it is mustahabb (preferable) to give it and a time when
it is permissible to give it.
The time when it is mustahabb to give it is on the day of Eid, because of
the hadeeth quoted above. For this reason it is Sunnah to delay the Eid
prayer on Eid al-Fitr so as to allow enough time for those who have to give
zakaat al-fitr to do so, and to have breakfast before coming out. On the
other hand, it is Sunnah to hasten the Eid prayers on Eid al-Adhaa so that
the people can go and offer their sacrifices and eat from them.
The time when it is permissible to give zakaat al-fitr is one or two days
before Eid. In Saheeh al-Bukhaari it is reported that Naafi' said: "Ibn
'Umar used to give on behalf of the young and the old, and he even used to
give on behalf of my sons. He would give to those who took it, and it would
be given a day or two before (Eid) al-Fitr."
("Those who took it" refers to those who were appointed by the imaam to
collect the sadaqat al-fitr).
Naafi' said: "Ibn 'Umar used to send zakaat al-fitr to the one who was
collecting it two or three days before ('Eid) al-Fitr."
(al-Mudawwanah, part 1, Baab Ta'jeel al-Zakaah qabla huloolihaa).
It is disliked (makrooh) to delay giving it until after Salaat al-'Eid; some
scholars said that this is haraam and is counted as qadaa' (making up a duty
that has not been performed on time), on the basis of the hadeeth, "Whoever
pays it before the prayer, it is an accepted zakaat, and whoever pays it
after the prayer, it is just a kind of charity."
(Reported by Abu Dawood, 1371).
It says in 'Awn al-Ma'bood Sharh Abi Dawood: "Obviously, the one who gives
zakaat al-fitr after the prayer is like one who did not give it, because
they have in common the fact that they did not give this obligatory charity.
Most of the scholars think that giving it before Salaat al-'Eid is only
mustahabb, and they confirmed that it is OK to give it at any time until the
end of the day of Fitr, but this opinion is refuted by the hadeeth. With
regard to delaying it until after the day of Eid, Ibn Ruslaan said: "This is
haraam by consensus, because it is zakaah, so the one who delays it must be
committing a sin, as is the case when one delays a prayer."
So it is haraam to delay giving it for no good reason, because this defeats
the purpose, which is to save the poor from having to ask on the day of joy.
If a person delays giving it with no excuse, he has committed a sin but he
still has to make it up.
Zakaat al-fitr has to be handed over to someone who is entitled to it or
someone who has been appointed to collect it, at the right time before the
Eid prayer. If a man wants to give it to a particular person, but cannot
find him or a trustee who can accept it on his behalf, and he is afraid that
time is running out, he has to give it to another entitled person, and not
delay giving it. If a person wants to give his zakaat al-fitr to a specific
needy person, and is afraid that he may not see him at the appropriate time,
he should tell him to appoint someone to accept it on his behalf, or to
appoint him (the giver) to take it from himself on his behalf. Then when the
time comes, he can take it to him in a bag or whatever, or keep it for him
as a trust until he sees him.
If the one who wants to give zakaat appoints someone else to give it on his
behalf, he is still responsible for it until he is certain that his deputy
has carried out his instructions.
(Majaalis Shahr Ramadaan: Ahkaam Zakaat al-Fitr, by Shaykh Ibn 'Uthaymeen).
To whom it may be given
Zakaat al-Fitr may be given to the eight categories of people to whom zakaat
al-maal may be given. This is the opinion of the majority. According to the
Maalikis, one of the opinions of Ahmad and the opinion of Ibn Taymiyyah, it
should be given exclusively to the poor and needy.
· (Al-Shaafa'i said): ?Zakaat al-fitr should be divided among those among
whom zakaat al-maal is divided, and it should not be spent anywhere else? It
should be shared out among the poor and needy, slaves who have made a
contract to purchase their freedom from their masters, debtors, those who
are fighting in the way of Allaah, and wayfarers.
(Kitaab al-Umm: Baab Day?ah Zakaat al-Fitr qabla Qasmihaa)
· Al-Nawawi (may Allaah have mercy on him) said, after quoting the hadeeth
of Ibn ?Abbaas (may Allaah be pleased with him) that the Prophet (peace and
blessings of Allaah be upon him) said to Mu'aadh (may Allaah be pleased with
him): "Tell them that they have to give sadaqah (charity) that is to be
taken from their wealth and given to the poor": "It is not permissible to
give any part of zakaah to a kaafir, whether it is zakaat al-fitr or zakaat
al-maal… Maalik, al-Layth, Ahmad and Abu Thawr said: 'They (i.e., kaafirs)
should not be given it.'"
Zakaah should be given to the poor, those who have overwhelming debts, and
those whose salaries are not enough to last until the end of the month, in
accordance with the level of their needs.
It is not permissible for the one who gives zakaat al-fitr to buy it back
from the one to whom he has given it.
(Fataawaa al-Shaykh Ibn 'Uthaymeen).
Payment and distribution
· It is preferable for the person who is giving to share it out himself.
(Al-Shaafa'i said): ?I prefer to share out zakaat al-fitr myself rather than
give it to the one who is collecting it.?
· Al-Nawawi (may Allaah have mercy on him) said: ?Al-Shaafa'i said in
al-Mukhtasar: 'Zakaat al-fitr is to be shared out among those to whom zakaat
al-maal is shared out. I prefer that it should be given to relatives on whom
it is not obligatory to spend at all.' He said: 'If he prefers to give it to
the one who is collecting it, this should be fine, in sha Allaah… but it is
better to share it out himself… If he gives it to the Muslim leader or the
collector or the one who is collecting the people's zakaat al-fitr, and he
is given permission to give it, this is fine, but sharing it out himself is
better than all of this.??
(al-Majmoo?, part 6).
· It is permissible to appoint a trustworthy person to hand it over to
those who are entitled to it, but if he is not trustworthy, then it is not
allowed. ?Abd-Allaah ibn al-Mu'ammal said: "I heard Ibn Abi Mulaykah, when a
man was saying to him, 'So-and-so told me to leave my zakaat al-fitr in the
mosque,' Ibn Abi Mulaykah said, 'He does not know what he is talking about.
You go and share it out (yourself), otherwise Ibn Hishaam (the governor who
was collecting it in the mosque) will give it to his guards and whoever he
wants' (i.e., he would give it to people who were not entitled to it)."
(Al-Umm: Baab day'at Zakaat al-Fitr qabla Qasmihaa).
Imaam Ahmad (may Allaah have mercy on him) stated that it is permissible to
share out one saa' among a group of people, or to give many saa's to one
person…
Maalik said: "there is nothing wrong with a man giving sadaqat al-fitr on
behalf of himself and his family to one needy person."
(al-Mudawwanah, part 1, Baab fi Qasm Zakaat al-Fitr).
If one is giving less than a saa' to a poor person, this must be pointed
out, because he might use it to pay his own zakaat al-fitr.
It is permissible for a poor person, if he receives zakaat al-fitrah from
someone and he has more than he needs, to give it on his own behalf or on
behalf of one of those who are dependent on him, if he is sure that the food
is OK (i.e., it is the right type of food and the quantity is sufficient).
Where to give zakaat al-fitr
Ibn Qudaamah (may Allaah have mercy on him) said: "As for zakaat al-fitr, it
should be shared out in the country where it became obligatory, whether a
person has wealth there or not, because it is the reason why zakaat became
obligatory…"
(al-Mughni, part 2, Fasl idhaa kaana al-muzakki fi balad wa maaluhu fi
balad)
It was reported in al-Mudawwanah Fiqh al-Imaam Ahmad (may Allaah have mercy
on him): "I said: What is the opinion of Maalik on someone who comes from
Ifreeqiyah ('Africa') and is in Egypt on the day of Fitr – where should he
give his zakaat al-fitr? Malik said: [He should give it] where he is. Maalik
said: if his family in Ifreeqiyah give it on his behalf, that is fine. (What
was meant by Ifreeqiyah/'Africa' in those days is different from what it
means now)."
(Part 1, Baab fi Ikhraaj al-Musaafir Zakaat al-Fitr)
We ask Allaah to accept the worship of all of us and to join us with the
righteous. May Allaah bless our Prophet Muhammad and all his family and
companions.
CAIRO — Millions of Muslims worldwide will celebrate `Eid Al-Fitr, the
feast that marks the end of the holy
fasting month of Ramadan, on Saturday, October 13, according to astronomical
calculations.
The Abu-Dhabi-based Islamic Crescents' Observation Project announced Friday,
October 12, the last day
of Ramadan according to astronomical calculations.
In Egypt, the National Research Institute of Astronomy said astronomical
calculations suggest that `Eid will
fall on Saturday, October 13.
`Eid Al-Fitr will also start on Saturday in Bahrain, Sudan and the United
Arab Emirates, according to
astronomical calculations announced by meteorologists and astronomy
professors in respectable
universities.
Muslim minorities in Europe will also celebrate `Eid Al-Fitr on Saturday.
"According to astronomical calculations, Friday, October 12, will be the
last day of Ramadan and Saturday,
October 13, will be the first day of `Eid," said the European Council for
Fatwa and Research (ECFR).
`Eid Al-Fitr will also start in North America on October 13.
"This year's Ramadan will be 29 days. Thus, the first day of `Eid Al-Fitr
will be on October 13," announced
the Islamic Society of North America.
`Eid Al-Fitr is one of the two most important Islamic celebrations, together
with `Eid Al-Adha, or "Feast of
Sacrifice."
After special prayers to mark the day, festivities and merriment start with
visits to the homes of friends and
relatives.
Traditionally, everyone wears new clothes for `Eid, and the children look
forward to gifts and the traditional
`ediya (cash).
Differences
The calculations, however, differed in some other countries.
"Based on astronomical calculations, Friday, October 12, will be the first
day of Shawwal and `Eid," said
the Libyan Center for Remote Sensing and Space Sciences.
`Eid Al-Fitr will also start in Saudi Arabia and Algeria on October 12,
according to astronomical
calculations cited by meteorologists there.
Turkey's Religious Affairs Authorities announced Friday to be the first day
of `Eid, according to the
country's calendar and astronomical calculations.
In Pakistan, `Eid will start on Sunday, October 14, according to
astronomical calculations
"Astronomical calculations suggest that there is hardly any chance of
sighting new moon of Shawwal in the
evening of 12th October 2007 throughout the country," announced the
Pakistani Metrological Department.
"As such, the month of Shawwal would commence in Pakistan on Sunday, October
14."
Most countries, however, will sight the Shawwal moon on Thursday night,
October 11.
Moon sighting has always been a controversial issue among Muslim countries,
and even scholars seem at
odds over the issue.
One group says that Muslims everywhere should abide by the lunar calendar of
Saudi Arabia.
A second, however, believes that the authority in charge of ascertaining the
sighting of the moon in a given
country announces the sighting of the new moon, then Muslims in the country
should all abide by this.
When is Eid in your country/region.
CAIRO — Muslims around the world are readying to celebrate `Eid el-Fitr
which crowns a month of fasting,
prayer, Qur'an recitation and charity.
The vast majority of Muslims, whether in Muslim countries or otherwise, were
united in starting the fast on
Thursday, September 13.
Will they celebrate the three-day ` Eid together?
With your help we will be able to know. Kindly use the "Add Comment" button
bellow to tell us when Eid is
starting in your country of origin or residence.
By Mikaeel Gengan on 2007-10-12 06:34 (GMT)
Salaam u alaikum. Eid in South Africa will be celebrated on Saturday, 13th
Oct. Best wishes to all my fellow
Muslim brothers and sisters all over the world.
--------------------------------------------------------------------------------
Moon Sighting Sunnah
By Salahdin Al Amriki on 2007-10-12 06:26 (GMT)
As-salamualaikum wa rahmatullah beloved brothers and sisters.
Here in Pittsburgh, PA our masjid will be going out to sight the moon
tomorrow night, insha Allah and if we
do not SEE it, we will not be celebrating Eid, for according to the Sunnah
we should sight the moon to start
the fast and end the fast. We began the fast by sighting the moon and our
fast began on the 13th of
September. If we cannot sight the moon tomorrow night... even if it is
simply cloudy, then we will go one
more day of fasting, according to the tradition that was passed on to us
from the Rasulullah, insha Allah.
I see lots of talk about Unity. Unity belongs only to Allah. As an Ummah, we
are unified in that we know He
is one and that Muhammad is His Prophet. We are unified in that we pray to
Allah. We are unified in that we
have 5 pillars that we adhere to. We are united in many ways. We should be
united in following the Sunnah
if you want unity in observing Eid, insha Allah.
May Allah reward us all for our intentions and the best of our efforts for
Him, ameen.
Salahdin
--------------------------------------------------------------------------------
Eid
By Iram on 2007-10-12 06:06 (GMT)
We will be celebrating Eid in England on Friday as per Saudi Arabia
annoucement. However, many local
mosques are still divided on this, as our local Walthamstow mosque is
celebrating Eid on Saturday and
neigbouring Leyton, Noor Ul Islam on Friday.
Nevertheless, Eid Mubarak to all Muslim Ummah and may Allah bring much
happiness and joy to all.
-----------------------------------------------------------------------------
Eid Moubarak to ALL... From London, Friday 12 October 2007
By Youssef on 2007-10-12 06:02 (GMT)
Taqabu'Allah mina wa min kum... Youssef and Family
---------------------------------------------------------------------
CALGARY, AB CANADA
By Farooque M. Khan on 2007-10-12 05:50 (GMT)
Inshallah we will celebrate our Eid on Friday i.e. October 12th 2007
With a wish and pray: inshallah one day all muslims on the planet earth will
celebrate eid on one
date...Ameen
--------------------------------------------------------------------------------
By Farooque M. Khan on 2007-10-12 05:48 (GMT)
Inshallah we will celebrate our Eid on Friday i.e. October 12th 2007
With a wish and pray: inshallah one day all muslims on the planet earth will
celebrate eid on one
date...Ameen
Wishing everyone all over the world a happy and beautfiul Eid :)
---------------------------------------------------------------------------
eidaine
By haqi on 2007-10-12 05:19 (GMT)
There is lots of confusion in the UK because some people are doing it on
friday and saturday, we in the UK
should follow morocco and the small minorities in Europe like france, etc
------------------------------------------------------------------------------
Eid Mubarak to all muslims
By Abubakar Mohamed on 2007-10-12 05:15 (GMT)
Inshaallah we will be celebrating Eid tomoroow saturday 13th here in
Kenya.Ihope it will come a time when
we will all be united.
--------------------------------------------------------------------------------
New York City
By KHALED IBRAHIM on 2007-10-12 04:57 (GMT)
Well in New York City some will celebrate tomorrow, others on
Saturday...ironically is Astoria-Queens one
Mosque is tomorrow and the other Mosque which is a few blocks away is
Saturday ..if we follow KSA in hajj
why we just follow them in Ramadan too and save the hassle. even if they are
do mistakes sometimes, still
it's much better to celebrate all of us together, than being correct and
every country celebrate on its own!
-------------------------------------------------------------------------------
Eid in Kuwait
By Ismail Talib on 2007-10-12 04:51 (GMT)
We followed Saudi Arabia and had eid today, the Friday. Based on moon we
were hoping it would be on
Saturday.. Anyway we are happy and tryign to make the best on this blessed
Eid day.
--------------------------------------------------------------------------------
Eid Mubarak to All
By Gemal Ibrahim, Swedem on 2007-10-12 04:18 (GMT)
Here in Sweden we are celebrating Eid on Friday 12 Oct. Msy Allah accept all
our fast and salah
insha-Allah.
--------------------------------------------------------------------------------
Australia - Sydney
By Ali Bazzi on 2007-10-12 04:01 (GMT)
Salams all! Unfortunitely in Sydney Australia there is always controversy.
Half the Muslim population are
having Eid on Friday and the other half on Saturday. The moon was sighted
Friday before dawn but
mosques around Sydney are sticking to there initial plans of a Saturday,
which is a worry. There is always
issues in Sydney and its not funny anymore, the whole Muslim nation should
be fasting together and if we
cant get the local communities together, Globally would be impossible..
anyways eid mubarak to all........
--------------------------------------------------------------------------------
taqabul Allah minna wa minkun
By khadim_jee on 2007-10-12 03:59 (GMT)
Almost all communities and nationalities will celebrate Eid on friday in
Holland
--------------------------------------------------------------------------------
Eid Saturday
By Muslimah on 2007-10-12 03:58 (GMT)
Here in Tanzania Eid will be on Saturday.
Eid Mubarak to all of you and your families.
May Allah SWT accept our fasts and supplications.
Please supplicate for ALL of us and especially those who are in occupied
lands and unjustifiably detained.
--------------------------------------------------------------------------------
Eid Mubarak
By IMRAN on 2007-10-12 03:40 (GMT)
Canada is celebrating Eid on Saturday inshaallah
--------------------------------------------------------------------------------
Eid mobarakon .
By said on 2007-10-12 02:28 (GMT)
inshalaha we are celebrate Eid here in toronto canada tomorrow friday .Eid
mobarakon sa3id .
--------------------------------------------------------------------------------
day of idd ul fitr
By ferozkhan on 2007-10-12 02:25 (GMT)
In Singapoe always by astronamical calculation. It falls on Saturday after
30 days fasting.
--------------------------------------------------------------------------------
salam
By Maryland on 2007-10-12 02:22 (GMT)
Eid in Baltimore, Maryland is October12, Friday.
Eid Mubarak
--------------------------------------------------------------------------------
Minneapolis, MN
By Somali Brother on 2007-10-12 02:20 (GMT)
Eid in Minnesota will be on Friday God willing. Eid Mubarak to all my fellow
Muslims and might Allah bring
happens to you all in this great holiday.
-------------------------------------------------------------------------------
raleigh North carolina
By Otmane on 2007-10-12 02:05 (GMT)
the eid over here is saturday according to 2 of the islamic centers, however
a third one is saying that it's
friday.
--------------------------------------------------------------------------------
Eid in America
By Salahuddin Ayyubi on 2007-10-12 01:48 (GMT)
Eid in Atlanta, Georgia is tomorrow, Friday, October 12.
--------------------------------------------------------------------------------
Eid Al-Fitr
By Omar on 2007-10-12 01:48 (GMT)
I'm troubled by divisions on Eid Al-fitr, when no one seem to disagree on
Eid Al-adha. Here in the United
States, ISNA had decided that Eid is Saturday while rest of other
organizations are celebrating Eid on this
Friday. I think we suppose to celebrate Eid if the luner is spotted in any
country
--------------------------------------------
In Atl, GA, Eid-ul-Fitr is Friday....Why such conflict? I found the
following:
By Terrence on 2007-10-12 01:38 (GMT)
The principle on which the determination of the Islamic months are based,
has always been the actual
sighting of the new moon. This is in accordance to the teaching of the
Prophet P.B.U.H., "Fast when you see
it (the new moon) and break your fast when you see it."
Muslim
It is possible to prepare correct timetables showing sunset, sunrise, Zawal
and Salah times, but it is not
possible to prepare timetables for the sighting of the moon. The timetable
is unable to provide the human
act of sighting the moon essential for the commencement of the Islamic
month.
Derived from the above Narration of Muslim
If the moon is not sighted due to poor weather conditions, the Prophet
P.B.U.H., commanded that the month
be completed with thirty days. This has been the practice of the Ummah from
the time of the Prophet
P.B.U.H.
Muslim
News of the moon being sighted in another country does not necessarily
determine the Islamic date in
one's own country. The implications of the Shari`ah is that Muslims should
attempt to sight the moon in their
own countries.
Bada'i` As-Sana'i`
---
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