Love necessitates that you love the friends of your darling and be at odds with the enemies of the darling. This love and this enmity are not within the power of faithful lovers; they cannot help themselves. This happens by itself without striving, without taking pains. The friend’s friends seem beautiful, and His enemies seem ugly and evil. Also, the love that occurs within those who are seized by the pretty appearance of the world requires this same process. Unless the person who says that he loves keeps away from the enemies of his darling, he is not regarded as a man of his word. He is called a hypocrite, that is, a liar.

Shaikh-ul-Islam Abdullah Ansârî ‘quddisa sirruh’ says, “One day Abul Huseyn bin Sam’ûn offended my teacher Husrî. Since that day my heart has been feeling unfriendly towards him. ” It will be appropriate here to mention a famous saying of the great, “If you are not offended by the one who offends your master, a dog is better than you are. ” These two principles of love are declared in the Qur’ân and hadîths. As it is understood from these âyat-i-kerîmas, it causes a man to be away from Allahu ta’âlâ if he loves the enemies of Allahu ta’âlâ.

Unless there is enmity, there will be no love. But this enmity should not cause one to deviate into the way of disliking the Ashâb-i kirâm, as some people do. Enmity is to be felt towards the enemies. Hostility felt towards friends, as in the example of Râfidîs and Shiites, is rejected. Because all of the Ashâb-ı kirâm were honoured with attaining our Prophet’s presence and company and his blessed looks, which were nourishment for the heart and soul, they loved one another and felt hostility towards disbelievers.

It was clearly narrated that the first days of lunar months – especially Ramadan and Dhu’lhijja months- to be determined by sighting the crescent.

            Ayat-i karimas and Hadîth-i Sherîfs about observation of crescent:

• “They are asking you about crescents, say that they are the mîqats (time signals) for humans and Hajj” (Sura-i Baqara, 189^th âyet-i kerîma). Mustafa Sabri Effendi has shown this âyet-i kerîma as a proof for this issue.

• In a hadîth-i-sherîf quoted in Marâqil-falâh, it is declared: “When you see the Moon, start fasting! When you see her again, stop fasting!”

• “Fast on the condition of sighting the Moon and make ’iyd on the condition of consecutive sighting. If the sky is cloudy, complete (the month of) Sha’bân up to thirty” (Bukhârî, Muslim,Tirmizî, Nesâî, Dârimî, Musned-i Ahmed bin Hanbel).

• It is stated as follows on the two hundred and eighty-ninth page of the first volume of (Ibni Âbidîn), in the section on how to find the direction of qibla: “Scholars said that we should not trust calendars in learning the first day of Ramadân-i-sherîf. For, the fast becomes fard after the new moon is seen in the sky. Our Prophet ‘sall-Allâhu ’alaihi wa sallam’ stated: ‘Begin to fast when you see the new moon!’ On the other hand, the appearing of the new moon depends on calculation, not on seeing it; calculation is valid, and the new moon appears on the night indicated by calculation. Yet it may be seen on the following night instead of that night, and it is necessary to begin the fast on the night it is seen, not on the night it must appear (according to the calculation). Such is the commandment of Islam.”