Dua at the Time of breaking Fast

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Abu Hurairah narrated that the Messenger of Allah (ﷺ) said:

“There are three whose supplication is not rejected: The fasting person when he breaks his fast, the just leader, and the supplication of the oppressed person; Allah raises it up above the clouds and opens the gates of heaven to it. And the Lord says: ‘By My might, I shall surely aid you, even if it should be after a while.’” Jami` at-Tirmidhi 3598

It is okay to say the following Dua's without attributing it to Prophet(sallahu alaihiwasallam)

1. Before breaking fast:ALLAAHUMMA LAKA SUMTU, Wabika Amanthu, WaAlaika tawakalthu,  WA ‘ALA RIZQIKA AFTARTU, Fatakabbal Minni
O Allah! I fasted for You and I believe in You and I put my trust in You, with your provision i break the fast, please accept from me.

2. After Breaking fast:DHAHABA AL-ZAMA’ WA ABTALAT AL-‘UROOQ WA THABATA AL-AJR IN SHA ALLAAH.
Thirst is gone, the veins are moistened and the reward is certain if Allaah wills

3. And another very important dua at the time time of Breaking fast:
"O Allah grant me the joy of meeting you, as you pleased me when i completed my fasting. (https://youtu.be/HmD33Jyw4vY?t=186) [Sahih Muslim 1151 f]


There is nothing authentic concerning a specific duʿā when breaking the fast, nor concerning facing the qiblah or raising the hands. If the Prophet ﷺ had done any of that, it would have been narrated from him due to him frequently fasting. Also, it is better for the fasting person to make his duʿā privately.
لا يثبت عند الفطر دعاء مخصوص، ولا استقبال قبلة ولا رفع لليدين، ولو كان النبي صلى الله عليه وسلم يفعل شيئاً من ذلك لنقل عنه لكثرة صومه، والأفضل دعاء الصائم سراً
https://www.facebook.com/abdulazizaltarefe/posts/970391926356294


It was reported that 'Ali ibn Abu Taalib, may Allaah be pleased with him, said: "Be more concerned about the acceptance of your deed than you are about the performance of the deed itself; did you not hear: "Allaah only accepts from the righteous [who fear Him]." [5:27]

[23 al-Mu'miniin :60] And those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear (whether their alms and charities have been accepted or not), because they are sure to return to their Lord (for reckoning).

Narrated 'Abdur-Rahman bin [Sa'eed bin] Wahb - that is Al-Hamdani:

that 'Aishah the wife of the Prophet (ﷺ) said: "I asked about the Messenger of Allah (ﷺ) about this Ayah: And those who give that which they give with their hearts full of fear... (23:60)" 'Aishah said: "Are they those who drink Khamr and steal?" He said: "No, O daughter of As-Siddiq. They are those who fast, perform Salat, give charity while they fear that their Lord will not accept it from them: It is these who hasten to do good deeds, and they are the foremost of them (23:61)."
Tirmidhi: 3475 Hasan (Darussalam)
Sunan Ibn Majah: 4338 Hasan (Darussalam)


Ibn Uthaymeen rahimahullaah said :

“Du’aa’ should be made before iftaar (breaking the fast), at Maghrib, because this combines weakness and humility, and because he is still fasting. All of these are means of having one’s du’aa’ answered. After breaking the fast, one is relaxed and happy, and may become negligent. But there is a hadeeth from the Prophet (peace and blessings of Allaah be upon him) which, if it is saheeh, shows that the du’aa’ may be made after breaking the fast. It said: THIRST HAS GONE, THE VEINS ARE MOIST, AND THE REWARD IS ASSURED, IF ALLAAH WILLS.”

This can only mean after breaking the fast. Similarly it was narrated that some of the Sahaabah said: “Allaahumma laka sumtu wa ‘ala rizqika aftartu“ (O Allaah, for You I have fasted and with Your provision I have broken my fast.)

So you may pray to Allaah and say WHATEVER du’aa’ you think is suitable. 

-- Shaykh Muhammad ibn ‘Uthaymeen (Al-Liqaa Al-Shahri, 8)
https://islamqa.info/en/14103 ----------------------------------------------------------------------


Shaykh Ali Reda (may Allah bless him) said,” A brother from Qatar called me then sent the question through the web. He asked me about the hadeeth, “ Whenever the Prophet (peace blessings be upon him) broke fast he would say,” The thirst is gone and the veins are moistened and the reward is certain inshallah.”

Hadith:
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ يَحْيَى أَبُو مُحَمَّدٍ، حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ، أَخْبَرَنِي الْحُسَيْنُ بْنُ وَاقِدٍ، حَدَّثَنَا مَرْوَانُ، - يَعْنِي ابْنَ سَالِمٍ - الْمُقَفَّعُ - قَالَ رَأَيْتُ ابْنَ عُمَرَ يَقْبِضُ عَلَى لِحْيَتِهِ فَيَقْطَعُ مَا زَادَ عَلَى الْكَفِّ وَقَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا أَفْطَرَ قَالَ ‏ "‏ ذَهَبَ الظَّمَأُ وَابْتَلَّتِ الْعُرُوقُ وَثَبَتَ الأَجْرُ إِنْ شَاءَ اللَّهُ ‏"‏ 

Marwan ibn Salim al-Muqaffa' said:

I saw Ibn Umar holding his beard with his hand and cutting what exceeded the handful of it. He (Ibn Umar) said that the Prophet (ﷺ) said when he broke his fast: Thirst has gone, the arteries are moist, and the reward is sure, if Allah wills.
Sunan Abi Dawud 2357

Shaykh Ali Reda  said,” some of the scholars have graded it as being Hasan, and among them are Shaykh Al-Albani. However he had doubt about this isnad. In this chain there was a narrator that no one acknowledged as being trustworthy other than Ibn Hibban. Moreover only two narrators narrated on him. Therefore this narrator is –Majhoul Hal.

I (shaykh Ali Reda ) answered him by saying,” With Allah is the success. Yes, Shaykh Al-Albani (may Allah rest him in Jannah) graded it as being Hasan in Irwa Al-Ghalil #920. And he mentioned that Ad-Daruqutnee graded it as being Hasan to.

Al-Albani held the isnad of this hadeeth as being Hasan. And Al-Hakim’s grading of the hadeeth as being Saheeh is what supported the narrator,who was Majhoul Al-Hal. The Majhoul Hal narrator is Marwan ibn Salim Al-Muqqafi’.

Shaykh Al-Albani’s speech is strong and in fact Ibn Hajr agreed with Ad-Daruqutnee’s view of the hadeeth being Hasan [ refer to Talkees Al-Habeer 2/202] Ibn Hajr didn’t mention a single comment about this hadeeth.

Nonetheless in conformity with the science of hadeeth and according to his own terminology, Ibn Hajr said that “ Muqqafi’ is Maqbul “ in other words if his narrations agree with others . Otherwise he is Layyenul Hadeeth.” [ At-Taqreeb page 81]

After researching for another narrator whose narration agrees with Muqqafi’ I came to the conclusion that the Isnad is Layyen and not Hasan.I looked in other books which Shaykh Al-Albani didn’t mention. Books like Targheeb At-Tarheeb by Al-Asbaahanee, Sharus Sunah by Al-Bagawee and others. In the end I didn’t find anyone who shared in the narration or narrator with Muqqafi’.

Imam Al-mizzee mentioned this hadeeth by way of ibn Munthu. He commented at the end of the hadeeth “ This hadeeth is ghareeb. We only recorded it from Hussain ibn Waqid.” Hussain narrated this hadeeth from Al-Muqqafi’. This only supports a second narrator on Muqqafi’, but not a different narrator.

In conclusion my soul isn’t at ease to affirm the authenticity of this hadeeth. Allah knows best


Arabic:
( حديث : ذهب الظمأ ..؟))

اتصل بي أحد الإخوة من قطر - ثم أرسل لي عن طريق الشبكة - يسألني عن حديث : ( كان رسول الله صلى الله عليه وآله وسلم إذا أفطر قال : ذهب الظمأ ، وابتلت العروق ، وثبت الأجر إن شاء الله ) ؟
قال : إن بعض العلماء حسنه ، ومنهم الألباني - رحمه الله – لكنه يشك في إسناده ؛ لأن فيه رجلاً لم يوثقه سوى ابن حبان وانفرد بالرواية عنه اثنان ؛ فهو مجهول الحال ؟
فأجبت - وبالله التوفيق - : نعم هذا حديث حسنه شيخنا الألباني في
( إرواء الغليل ) برقم 920 ، وذكر أنه قد حسن إسناده أيضاً الدارقطني ،
وأن تحسينه لإسناده ، وتصحيح الحاكم له مما يقوي من شأن ذلك المجهول الحال ، واسمه : مروان بن سالم المقفع !
وأقول كلام شيخنا رحمه الله قوي ؛ بل قد أقر الحافظ في ( تلخيص الحبير)
2 / 202 تحسين الدارقطني للسند فلم يتعقبه بشيء ؛ لكن بمقتضى الصناعة الحديثية وحسب اصطلاح الحافظ نفسه في ( التقريب ) ص81 ،
فإنه قال عن المقفع هذا : مقبول ، أي عند المتابعة ، وإلا فلين الحديث .
وبعد البحث عن متابع لهذا الراوي ؛ فإني أقرر لين السند ، لا حسنه !
وقد بحثت في مصادر أخرى لم يذكرها شيخنا مثل ( الترغيب والترهيب )
للأصبهاني 2 / 372 – 373 ، و( شرح السنة ) للبغوي 6 / 265 ، وغيرهما فلم أقف على متابع للمقفع هذا ، بل قد رواه المزي في ( تهذيب الكمال ) 27 / 391 من طريق ابن مندة الذي قال عقبه : هذا حديث غريب لم نكتبه إلا من حديث الحسين بن واقد ) .
والحسين يروي عن المقفع ، مما يؤكد لنا تفرد الثاني به فلم يتابعه أحد عليه ، وعليه فلم تطمئن النفس لثبوت هذا الحديث ، والله أعلم .
http://www.albaidha.net/vb/showthread.php?t=158

Tn (may Allah pardon him) says, “ Shaykh Muqbil(may Allah shower His Mercy on him) and Shaykh Yahya (may Allah bless him) both hold this hadeeth to be weak.

الكتب » تهذيب الكمال للمزي » مروان بن سالم المقفعhttps://library.islamweb.net/hadith/display_hbook.php?bk_no=1857&pid=656587&hid=3199رقم الحديث: 3199
(حديث مرفوع) أَخْبَرَنَا به الإِمَامُ أَبُو عَبْدِ اللَّهِ أَحْمَدُ بْنُ حَمْدَانَ بْنِ شَبِيبٍ ، وأَبُو الْعِزِّ بْنُ الصَّيْقَلِ الْحَرَّانِيَّانِ ، بِمِصْرَ ، قَالا : أخبرنا الحافظ أبو محمد عبد القادر بن عبد الله الرهاوي ، بِحِرَّانَ ، قال : أخبرنا الرَّئِيسُ أَبُو الْفَرَجِ مَسْعُودُ بْنُ الْحَسَنِ بْنِ الْقَاسِمِ بْنِ الْفَضْلِ الثَّقَفِيُّ ، بِأَصْبَهَانَ ، قال : أخبرنا أبو عمر عبد الوهاب بن أبي عبد الله بن منده ، قال : أخبرنا والِدِي أَبُو عَبْدِ اللَّهِ الْحَافِظُ ، قال : أخبرنا أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ الْمَرْوَزِيُّ ، بِدَنْدَانَقَانَ ، قال : حَدَّثَنَا أَحْمَدُ بْنُ بَكْرِ بْنِ سَيْفٍ الْمَرْوَزِيُّ ، قال : حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ بْنِ شَقِيقٍ ، قال : حَدَّثَنَا الْحُسَيْنُ بْنُ واقِدٍ ، قال : حَدَّثَنَا مَرَوَانُ الْمُقَفَّعِ ، قال : رَأَيْتُ عَبْدَ اللهِ بْنَ عُمَرَ وسَمِعْتُهُ ، قال : كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وسَلَّمَ إِذَا أَفْطَرَ قال : " ذَهَبَ الظَّمَأُ وابْتَلَّتِ الْعُرُوقُ وثَبُتَ الأَجْرُ إِنْ شَاءَ اللَّهُ تَعَالَى " ، قال الْحَافِظُ أَبُو عَبْدِ اللَّهِ : هَذَا حَدِيثٌ غَرِيبٌ لَمْ نَكْتُبْهُ إِلا مِنْ حَدِيثِ الْحُسَيْنِ بْنِ واقِدٍ ، رَوَاهُ أَبُو دَاوُدَ ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ يَحْيَى ، ورَوَاهُ النِّسَائِيُّ ، عَنْ قُرَيْشِ بْنِ عَبْدِ الرَّحْمَنِ ، جَمِيعًا عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ شَقِيقٍ ، فَوَقَعَ لَنَا بَدَلا عَالِيًا .
Conclusion:
Both the duas are termed as weak by some scholars. A dua need not be authentic and because of its meaning can be used without attributing it to Prophet (Sallahu Alaihiwasallam)
So you may pray to Allaah and say WHATEVER du’aa’ you think is suitable. 

“There are three prayers that are not rejected: the prayer of a father for his child, the prayer of the FASTING PERSON and the prayer of the traveller.”

Reference: https://www.facebook.com/abdulazizaltarefe/posts/970391926356294 

It is narrated from ʿAbdullāh bin ʿAmr that when he would break his fast he would call his wife and son and make duʿā. This is the most optimal thing that has been mentioned regarding duʿā at the time of breaking fast, and there is nothing authentic regarding it from the Prophet ﷺ.
روي عن عبدالله بن عمرو أنه كان إذا أفطر دعا أهله وولده ودعا، وهذا أمثل شيء جاء في الدعاء جماعة عند الفطر ولا يثبت فيه شيء مرفوع
https://www.facebook.com/abdulazizaltarefe/posts/968438879884932

Lying in the name of Prophet

Atricle by Imtiyaz Damiel
 
During the month of Ramaḍān in most mosques there will be regular reminders and talks but sadly in some cases the content of the talk is highly questionable. Below is an article I wrote some years ago on this issue. 

Living in the Age of Email Forwards

The advent of modern technology has provided an unprecedented platform for individuals and groups to manufacture and spread false information about Islam at a large scale. This phenomenon is carried out by both, people who are members of the faith and others who are open adversaries of Islam. Whilst the latter group is less successful in its attempts to penetrate and circulate false teachings among Muslims, the first group for a long time, has had almost total success with very little opposition.

Though there is a small but growing circle of Muslims ever cautious and vigilant, aware of the dangers of false teachings and always demanding verification and proof, the vast majority of Muslims are completely oblivious to this predicament. Throughout the years, I have personally witnessed Imāms of mosques, students at universities and the average Muslim at home or at work, all inadvertently and naively involved in tampering with the pristine teachings of Islam. Commentaries are given of the Qur’ān with the aid of strange and fictitious Israelite traditions, aḥādīth are quoted, unanimously agreed by the scholars as fabrications, irrational statements are dressed up and put into the mouth of early Muslim scholars to gain legitimacy, and ridiculous rumors are spread without anyone questioning its authenticity or asking for a reference. Emails in particular are used as a vehicle to spread false information from person to person with astonishing rapidity by encouraging recipients to forward messages, to everyone they know. 

It is now quite normal to find our email boxes inundated with alleged miracles; like the “trees in the form of the shahādah in Germany”, or famous conversion stories like, Neil Armstrong becoming a Muslim after hearing the adhān on the moon, or warnings on the birth of dajjāl with the help of doctored photographs or worst still fabricated ahādīth on the merits of different actions. 

Of course, this phenomenon is nothing new. Preachers, zealots, heretics, pamphleteers, story tellers and ignorant ascetics of every age give currency to legendary narratives and furnish it with a few of their own “pious inventions”. Conscious of this problem, in the early centuries of Islam, a group of Muslims scholars took on the challenge and dedicated their lives to preserve the authentic statements of the Prophet (ṣallallāhu ‘alayhī wa-sallam) and to purge out later additions. They travelled long arduous journeys, leaving their families and children and sacrificing the luxuries of food and comfort, deciphering hundreds of manuscripts, interrogating a multitude of men and writing volumes of books all with the intent of protecting and preserving this religion and eliminating fabrications. 

Yet, the task is not over. Even today, the circulation of fables and fictitious legends continues via the pulpit, books, television and most recently the internet. If this trend continues unchecked it will lead to disastrous results. 

It is only when we as Muslims work together, that we will be able to eradicate this problem. We must show a high level of caution and vigilance and avoid forwarding emails without verification. We must not quote or cite ahādīth whose authenticity is unknown or doubtful. We should not feel inhibited or shy to ask someone for a reference or source. 

In conclusion I would like to leave you with a few sayings of the Prophet (ṣallallāhu ‘alayhī wa-sallam) and the early Muslim scholars on the dangers of falsely attributing a statement to the Prophet (ṣallallāhu ‘alayhī wa-sallam) and the importance of verifying information before it is passed on to others. 

The Seriousness of telling lies about the Prophet (ṣallallāhu ‘alayhī wa-sallam) 

On the authority of ‘Alī (raḍīyallāhu anhu), the Messenger of Allāh (ṣallallāhu ‘alayhī wa-sallam) said: “Do not tell lies about me, for whoever tell lies about me will enter the Fire.” (Reported by al-Bukhārī and Muslim) 

It was narrated that Anas b. Mālik (raḍīyallāhu anhu) said: “What prevents me from narrating many aḥādīth to you is the fact that the Messenger of Allāh (ṣallallāhu ‘alayhī wa-sallam) said: “Whoever tells a lie about me deliberately, let him take his seat in the Fire.” (Reported by al-Bukhārī and Muslim) 

The prohibition of passing on any or every information that reaches you without verification. 

It was narrated by Abū Hurayrah (raḍīyallāhu anhu) that the Messenger of Allāh (ṣallallāhu ‘alayhī wa-sallam) said: “It is a sufficient lie for a man to speak of everything that he hears.” (Reported by Muslim in the Introduction to his ṣaḥīḥ) 

Imām Mālik said: “You should know that no man who speaks of everything that he hears will be free of faults, and he will never be an Imām who speaks of everything that he hears.” 

He further states “A person will not become an Imām in knowledge if he relates everything that he hears, and he will not be an Imām if he narrates from every single person and narrates odd (weak) reports.” (Reported by Muslim in the introduction to his ṣaḥīḥ) 

The Prophet (ṣallallāhu ‘alayhī wa-sallam) warning us of people fabricating stories and aḥadīth. 

It was narrated by Abū Hurayrah (raḍīyallāhu anhu) that the Messenger of Allāh (ṣallallāhu ‘alayhī wa-sallam) said: “During the end times of my ummah there will be imposters and liars who will narrate to you aḥādīth that neither you nor your forefathers ever heard. Beware of them and stay away from them, and do not let them mislead you or confuse you.” (Reported by Muslim in the introduction to his ṣaḥīḥ) 

The importance of isnād and taking knowledge only from recognized authorities. 

Imām Muĥammad b. Sīrīn said: “This knowledge (ḥadīth) is the foundation of religion, so watch from whom you learn your religion.” (Reported by Muslim in the introduction to his ṣaḥīḥ) 

Ibn Abū Zinād narrated that his father said: “In al-Madīnah, I met one hundred men, all of whom were reliable, but no one accepted aḥādīth from them. It was said: “He is not one of its people.” (Reported by Muslim in the introduction to his ṣaḥīḥ) 

Imām ‘Abd Allāh b. Mubārak said: “The chain of narration (isnād) is part of religion, were it not for the chain, anyone could say whatever he wanted.” (Reported by Muslim in the introduction to his ṣaḥīḥ) 

Imām Sufyān ath-Thawrī said: “The isnād is the weapon of the Believer. So if he does not have a weapon with him, what will he fight with?” [Sharaf Ashābāl Hadīth (1/15)] 

Even people who appear righteous could fabricate aḥādīth unintentionally. 

Imām Yaḥyā b. Sa’īd al-Qattān narrated from his father: “You will not see in good people anything worse than in telling lies about aḥādīth. 

Imam Muslim commented: “This means, lies would flow from their tongues but they do not lie deliberately. (Reported by Muslim in the introduction to his ṣaḥīḥ) 

Some statements from the early salaf. 

Imām ‘Abd’l-Rahmān b. Mahdī said: “it is not permissible for a man to be an Imam until he knows what is authentic (in ḥadīth) from what is not authentic.” 

Imām Sufyān ath-Thawrī said: “Increase in (the knowledge of) ḥadīth as it is a weapon (for you).” 

Imām Sufyān al-Thawri said: “The angels are guardians of the sky, and the scholars of ḥadīth are the guardians on Earth.” 

Imām Yazīd b. Zarī’ said: “For every religion there are knights, and the knights of this religion are the scholars of ḥadīth.” 

‘Imām Abd Allāh b. Mubārak said: “The example of the one who studies his Religion without an isnād is like the one who attempts to ascend a roof without a ladder.” [Sharaf Ashābul Hadīth (1/15)] 

Abū Mansūr b. Sallām al-Faqīh said: “There is nothing heavier upon the people of heresy and more hated by them than listening to the ḥadīth and its narration with its isnād.” [Sharaf Ashābul Hadīth (2/36)] 

Imām ash-Shawkānī describing the efforts of the early ĥadīth scholars writes: 

“The scholars went to great extents to inform the people of fabricated aḥādīth, and they exposed the fairytales of liars, and removed from the aḥādīth of the Prophet (ṣallallāhu ‘alayhī wa-sallam) the false attributions of the fabricators, the distortions of the transgressors, and the erroneous explanations of the ignorant…” [al-Fawā'id al-Majmū'ah: 3] 

May Allāh make us from the sincere Muslims in this life and raise us with the prophets, scholars and martyrs on the Day of Judgment. Amīn.

Fasting according to previous scripture

O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become pious [The Noble Quran , Soorah al-Baqarah Chapter 2 Verse :83]

How was the fasting according to Bible?

Moses (Peace Be Upon Him) fasted for forty days in preparation for receiving the Ten Commandments (Exodus 34:28).
Reference: http://bible.cc/exodus/34-28.htm

Daniel fasted for three weeks before receiving his vision (Daniel 10:2-6).
Reference: http://bible.cc/daniel/10-2.htm

Elijah fasted forty days before speaking with God (1 Kings 19:8).
http://bible.cc/1_kings/19-8.htm

Jesus (Peace Be Upon Him) fasted for forty days (Matthew 4:1-11, Luke 4:1-13).
http://bible.cc/matthew/4-2.htm

The Ninevites fasted as a sign of repentance in hopes God would spare their city (Jonah 3:3-9).
http://bible.cc/jonah/3-5.htm

The Day of Atonement was an annual obligatory day of rest and fasting for the Israelites (Numbers 29:7).
http://bible.cc/numbers/29-7.htm

When the Israelites had sinned, they often humbled themselves and fasted in hopes of regaining God's favor (Judges 20:26, 1 Samuel 7:6).
http://bible.cc/judges/20-26.htm
http://bible.cc/1_samuel/7-6.htm


All biblical prophets (May Allah be pleased with them) used to fast

Sheik Nasirudin Albanee (RAH) on crescent based on astronomical calculation

Extracts from the Book Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21
Translated and Arranged by: Isma'eel Alarcon

"In some of the western lands, such as America, there were some Islaamic Callers (i.e. people of Da'wah) who announced that their method for confirming the crescent at the beginning and end of the month was based on astronomy.

Either they were ignorant of the truth or they disregarded it and pretended to be ignorant about it. And as it is said: "The sweeter of the two is (still) bitter."

The Prophet, sallAllaahu 'alayhi wa sallam, said: "We are an illiterate nation. We do not record nor do we estimate. A month is like this, like this and like this – [or he sallAllaahu 'alayhi wa
sallam gestured with his hands three time like this, and this and this, meaning thirty days]."
Then he, sallAllaahu 'alayhi wa sallam, said: "A month is like this, this and this [meaning twenty nine days]."

And in some of the authentic narrations, he, sallAllaahu 'alayhi wa sallam, said: "And if it becomes too cloudy, then complete the month as thirty days." In many of the lands in which the people give rulings according to their own way, some astronomers confirm the crescent for Ramadaan by astronomical estimations and calculations.

And the Messenger, sallAllaahu 'alayhi wa sallam, has nullified this type of means. Even if it is a means based on knowledge, then only a few people in some lands are aware of this knowledge. Whereas the prescribed means that the Messenger, sallAllaahu 'alayhi wa sallam, has made as a proof for the beginning of the new month or the termination of the current month is the innate natural and human means of physical sighting. And it is not the scientific sighting, which we are not able to share knowledge of to all people.

Based on this, it is not permissible to cast off this type of means, which Islaam has brought, by claiming that times have advanced and changed. So it has become clear from by previous explanation that it is not proper today to take a means that the Messenger, sallAllaahu 'alayhi wa sallam, was able to take (during his time, but which he didn't). The discussion on this topic will prolong severely.

Ibn Taimiyyah has a very beneficial section in his book Iqtidaa As-Siraat-il-Mustaqeem Mukhaalafatu Ashaab-il-Jaheem dealing with this matter. I will abridge what I can from the words of Ibn Taimiyyah:

The means that are introduced in a time and a place are divided into two categories:
1. A means of which a need for using it existed during the time of Allaah's Messenger, sallAllaahu 'alayhi wa sallam, but he did not use it. So introducing it is an innovation.
2. A means of which there did not exist a need to use it during the time of Allaah's Messenger,sallAllaahu 'alayhi wa sallam.

He (rahimahullaah) said: "So it should be examined. If the need for introducing this means and using it is to make the Muslims refrain and lessen in their application of the rulings of the Religion, then it is not permissible to use them. And if this is not the case, then it is permissible."
And Allaah is the One who grants success. [Al-Asaalah, Issue#18]