31 July 2011

31 July 2011


Seerah of Muhammed*
*: May the Peace, Blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an


59: Surah al-Hashr (The Banishment)
1 Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah. And He is the All-Mighty, the All-Wise.
2 He it is Who drove out the disbelievers among the people of the Scripture (i.e. the Jews of the tribe of Banu An-Nadir) from their homes at the first gathering. You did not think that they would get out. And they thought that their fortresses would defend them from Allah! But Allah's (Torment) reached them from a place whereof they expected it not, and He cast terror into their hearts so that they destroyed their own dwellings with their own hands and the hands of the believers. Then take admonition, O you with eyes (to see).
3 And had it not been that Allah had decreed exile for them, He would certainly have punished them in this world; and in the Hereafter theirs shall be the torment of the Fire.
4 That is because they opposed Allah and His Messenger (Muhammad*). And whosoever opposes Allah, then verily, Allah is Severe in punishment.
5 What you (O Muslims) cut down of the palm-trees (of the enemy), or you left them standing on their stems, it was by Leave of Allah, and in order that He might disgrace the Fasiqun (the rebellious, the disobedient to Allah).
6 And what Allah gave as booty (Fai') to His Messenger (Muhammad*) from them, for this you made no expedition with either cavalry or camelry. But Allah gives power to His Messengers over whomsoever He wills. And Allah is Able to do all things.
7 What Allah gave as booty (Fai') to His Messenger (Muhammad*) from the people of the townships - it is for Allah, His Messenger (Muhammad*), the kindred (of Messenger Muhammad *), the orphans, Al-Masakin (the poor), and the wayfarer, in order that it may not become a fortune used by the rich among you. And whatsoever the Messenger (Muhammad*) gives you, take it; and whatsoever he forbids you, abstain (from it). And fear Allah; verily, Allah is Severe in punishment.
8 (And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him, and helping Allah (i.e. helping His religion) and His Messenger (Muhammad *). Such are indeed the truthful (to what they say).
9 And (it is also for) those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of Banu An-Nadir), and give them (emigrants) preference over themselves even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful.
10 And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.
11 Have you (O Muhammad*) not observed the hypocrites who say to their friends among the people of the Scripture who disbelieve: "(By Allah) If you are expelled, we (too) indeed will go out with you, and we shall never obey any one against you; and if you are attacked (in fight), we shall indeed help you." But Allah is Witness that they verily are liars.
12 Surely, if they (the Jews) are expelled, never will they (hypocrites) go out with them; and if they are attacked, they will never help them. And (even) if they do help them, they (hypocrites) will turn their backs, and they will not be victorious.
13 Verily, you (believers in the Oneness of Allah - Islamic Monotheism) are more fearful in their (Jews of Banu An-Nadir) breasts than Allah. That is because they are a people who comprehend not (the Majesty and Power of Allah).
14 They fight not against you even together, except in fortified townships, or from behind walls. Their enmity among themselves is very great. You would think they were united, but their hearts are divided. That is because they are a people who understand not.
15 They are like their immediate predecessors (the Jews of Banu Qainuqa', who suffered); they tasted the evil result of their conduct, and (in the Hereafter, there is) for them a painful torment.
16 (Their allies deceived them) like Shaitan (Satan), when he says to man: "Disbelieve in Allah." But when (man) disbelieves in Allah, Shaitan (Satan) says: "I am free of you, I fear Allah, the Lord of the 'Alamin (mankind, jinn and all that exists)!"
17 So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Zalimun (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness).
18 O you who believe! Fear Allah and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allah. Verily, Allah is All-Aware of what you do.
19 And be not like those who forgot Allah (i.e. became disobedient to Allah), and He caused them to forget their ownselves, (let them to forget to do righteous deeds). Those are the Fasiqun (rebellious, disobedient to Allah).
20 Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful.
21 Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect.
22 He is Allah, beside Whom La ilaha illa Huwa (none has the right to be worshipped but He) the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.
23 He is Allah beside Whom La ilaha illa Huwa (none has the right to be worshipped but He), the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him.
24 He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.

There is no compulsion in religion
Also a famous verse from Surah Baqara was revealed concerning the issues around Banu Nadhir: “Let there be no compulsion in religion.  Truth has been made clear from error.  Whoever rejects false worship and believes in God has grasped the most trustworthy handhold that never breaks.  And God hears and knows all things.” (TMQ 2:256)
This verse relates to some Muslim children who were raised as Jews with the Banu Nadir. This happened, because during those days, many Muslims who had difficulty in having children used to vow that if Allah gave them any child they would make that child a Jew and raise the child with the Jews. When The Prophet* expelled the Jews of Banu Nadir for their treachery and plots to kill him, the Muslim parents of these children asked him about what should they do with their children. The Prophet* waited for revelation and then permitted these children to decide where they want to live – with their adopted family or biological parents and that they need not change religion.
Here is a Hadith from Sunaan Abu Dawud on this matter: Narrated Abdullah ibn Abbas: When the children of a woman (in pre-Islamic days) did not survive, she took a vow on herself that if her child survives, she would convert it a Jew. When Banu Nadir were expelled (from Arabia), there were some children of the Ansar (Helpers) among them. They said: We shall not leave our children. So Allah the Exalted revealed; "Let there be no compulsion in religion. Truth stands out clear from error."
One of the fundamental truths established by the sacred texts is that no one can be compelled to accept Islam.  It is the duty of Muslims to establish the proof of Islam to the people so that truth can be made clear from falsehood.  After that, whoever wishes to accept Islam may do so and whoever wishes to continue upon unbelief may do so.  No one should be threatened or harmed in any way if he does not wish to accept Islam. Some people might be wondering that if Islam indeed advocates such an approach, then what is all this we hear about jihad?  How can we explain the warfare that the Prophet, may the mercy and blessings of God be upon him, and his Companions waged against the pagans?  The answer to this is that jihad in Islamic Law can be waged for a number of reasons, but compelling people to accept Islam is simply not one of them.  As for conversion, this is to be done peacefully by disseminating the Message with the written and spoken word.  There is no place for the use of weapons to compel people to accept Islam.
Once people have heard the Message without obstruction or hindrance and the proof has been established upon them, then the duty of the Muslims is done.  Those who wish to believe are free to do so and those who prefer to disbelieve are likewise free to do so. Even when the Muslims are compelled to fight and then, as a consequence, subdue the land, their duty thereafter is to establish God’s law in the land and uphold justice for all people, Muslim and non-Muslim.  It is not their right to coerce their subjects to accept Islam against their will.  Non-Muslims under Muslim rule must be allowed to remain on their own faith and must be allowed to practice the rights of their faith, though they will be expected to respect the laws of the land.
This differs markedly from the experience of Christianity – which has forced people (throughout the ages) to become Christian or die: notable examples include the Spanish Inquisition, Medieval Inquisition, conquering of South America, North America, Africa and also active missionary work under their ‘Empires’ in places like Africa, India and the Far East.

Main Topic: Moonsighting according to Islam

All Muslims are obliged to start Ramadhan on the same day…
No matter where the moon is sighted

All Muslims are obliged to start Ramadhan and celebrate Eid on the same day...If a Muslim country announces that the sighting of a new moon has been confirmed according to the lawful way - for the beginning of Ramadhan or for the day of Eid – then you have to fast or celebrate It is forbidden to wait for a ruler or scholar in your part of the world to give you permission to fast or celebrate.
WHY?
Because this is what Allah [s] and the Prophet [s] ordered. To prove this is the case we have to look at…
• The Quran
• The Sunnah
What we can’t look at to prove things are Islamic are …
• Our emotions
• What people think
• What most people are doing
• What is normal is our community
• What the tradition is.

Remember what Ibn Masud (r) said: "The jama'a is truth [haq] even if it is one person".
The Qur’an says…"Whoever witnesses the crescent of the month, he must fast the month." [2:185]
"They ask you about the crescents. Say: They are but signs to mark fixed periods of time in the affairs of men and for pilgrimage." [2:189]
The Prophet [s] said…
The Prophet [s] mentioned Ramadhan and with a gesture of his hands said: "The month is thus and thus. (He then withdrew His thumb at the third time indicating 29)." He then said: "Fast when you see it, and break your fast when you see it. And if the weather is cloudy do calculate it (the months of Shaban and Shawwal) as thirty days." [Muslim]
He also said; "Do not fast till you see the new moon, and do not break fast till you see it; but if the weather is cloudy complete it (thirty days)." [Bukhari]
"The month consists of 29 nights, so do not fast till you have sighted it (the new moon), and if the weather were cloudy, then complete it as thirty days." [Bukhari]
"The month of Ramadhan may consist of twenty-nine days. So do not fast until you have sighted it (the new moon) and do not break fast, until you have sighted it (the new moon of Shawwal), and if the sky is cloudy for you, then complete it (thirty days)." [Muslim]
"The month of Ramadhan may consist of twenty-nine days; so when you see the new moon observe fast and when you see (the new moon again of Shawwal) then break it. And if the sky is cloudy for you, then calculate it (and complete thirty days)." [Muslim]
These narrations are very clear. The Qur’an and the Prophet [s] order us to fast when the sighting of the new moon of Ramadhan is confirmed, and order us to break the fast and celebrate Eid when the sighting of the new moon of Shawwal is confirmed.
We have to follow these orders of the Quran and the Prophet [s]. We would be sinful if we didn’t. Just like we would be sinful if we didn’t listen to the Quran and Prophet [s] for another order like praying salah.

The command to fast is general so it applies to everyone – no matter where they live 
The command to fast is general so it applies to everyone – no matter where they live
When the Qur’an and Prophet* order us to fast or celebrate Eid – they are ordering every Muslim – everywhere in the world. In the hadith, the Prophet* commands us to fast using the word ‘sumu’- ‘do fast’. This word is in the plural form which means the command is general and comprehensive. This means that it applies to all Muslims, no matter where they live.
"Do fast [sumuw] when it is sighted and break fast when it is sighted." In the hadith, the Prophet* commands us to fast using the word ‘ruyateh’ – ‘sighting’. This word is general. This means that Muslims have to fast after any legitimate sighting of the moon regardless of where the moon was sighted. "Do fast when it is sighted [ru’yateh] and break fast when it is sighted."

Even the Prophet* used to begin fasting when he had not personally seen the moon, but a Muslim had told him that he had seen it. Ibn Umar (r) reported, "During the time of the Prophet*, the companions went looking for the new crescent. So I told the Prophet* that I saw it. So he fasted and told the companions to fast." [Abu Dawud & Hakim]

So if the moon was sighted in Morocco do Muslims in Indonesia fast?  
YES: If the people in Rabat – Morocco, see the moon on Friday night and the people in Jakarta –  Indonesia, can’t see it – they still have to fast the same time as the Muslims in Rabat. And if they don’t get the news in time to fast the same morning then they have to make up that fast after Eid.

During the life of the Prophet* the Muslims used to start the fast on the same day and break it on the same day, despite the fact that they lived in different areas. This is another Islamic evidence that the sighting of the new moon in one area obliges all the Muslims to fast together on the same day and celebrate Eid on the same day.

Here’s what some scholars said about every Muslim fasting
Ibn Taymiyyah: “…a person who learns about the sighting of the moon in good time to be able to utilise it for fasting, for ending his fast, or for sacrifice, he must definitely do so. The texts [of Islam] and the reports about the Salaf point to this. To limit this to a certain distance or country would contradict both the reason and the Islamic law.” [Al-Fatawa, volume 5, page 111]
The famous Hanafi scholar Imam Sarkhasi (died 483 A.H.) 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* that he had seen it (the moon). The Prophet* asked him if he was a Muslim to which the man answered ‘yes’. The Prophet* then said: "Allahu-Akbar! one is enough for all Muslims" The Prophet* fasted and asked the people to stop eating and start fasting. [Al-Mabsout 3-52]

WHAT IF THE NEWS REACHES US TOO LATE TO FAST ON THE SAME MORNING?
This has also been answered in the ahadith. It is also reported in an authentic hadith: Abu ‘Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: "It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger* that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day."

Deobandi Scholars
Founding and well known scholars of the Deobandi movement of the Indian subcontinent have clearly said this is the correct view. It’s a pity that many who follow them don’t follow their rulings.
The co-founder of Dar al-Uloom Deoband, Maulana Rasheed Ahmad Gangohi said: "If the people of Calcutta sighted the moon in Friday, whereas it was sighted in Makkah on Thursday, but the people of Calcutta did not know of it (the sighting on Thursday); then whenever they come to know of this, it will be obligatory for them to celebrate eid with the people of Makkah and make up (Qada') for the first fasting." [Sharh Tirmizi), Kaukab un Durri, pg 336 Urdu edition].
"Wherever the sighting is confirmed, however far off it may be, even if it were to be thousands of miles; the people of this place will have to abide by that." [Fatawa Dar ul Uloom Deoband, Vol. 6 page 380, Urdu edition]
QUESTION: There has been some dispute in Amritsar etc. regarding sighting of moon for Ramdhan and Eid ul fitr. So should we the residents of Mandla (CP), which is located very far off, follow that sighting or not?
ANSWER: In the maslak of Hanafiyyah, there is no consideration of difference in sighting - the sighting of the people of east is binding upon the people of the west and vice versa. This is also demanded by the hadith: "Fast when it is sighted and stop fasting when it is sighted", because the address ‘fast ' and ‘stop fast' is general and for everyone. In conclusion, when sighting is confirmed in whichever place, everyone is supposed to start his fast and break it in accordance with it, i.e when the sighting is confirmed." [Fatawa Dar ul Uloom Deoband, Vol. 6 page 385-386, Urdu edition]
"Irrespective of how far the news of sighting came from, it is to be relied upon. For instance if the people of Burma did not sight the moon, and a person from Bombay testifies to them of having sighted the moon; it will be incumbent upon the people of Burma to make up for the (first) fasting i.e. Qada'." [Mufti Kifayat ullah, Ta'leem ul Islam, vol. 4, section sighting of moon: Urdu edition] "When the moon is sighted in one place it is not just for that region but for the entire world." [Maulana Amjad Ali, Bahar e Sharee'at, Vol 2]

Bareylvi Opinion
The founder of the Barylevi movement, Maulana Ahmad Raza Khan, said: "In the correct and authentic mazhab of our Imams, with regard to the sighting of moon for Ramdhan and Eid, distance of the place of sighting is of no consideration. The sighting of the east is binding upon west and vice versa i.e. the sighting of west is similarly binding on east." [Fatawa Rizwi; Vol 4 page 568, Urdu edition]

Is the idea for all Muslims to fast on one day something new?
No. Here’s what the Hanafi scholars say.
Imam Kasanee said in his book Bada as-Sana'i said that following other than one sighting for the whole Ummah is an innovation [bid’a]. This indicates how weak he felt that the other Ijtihad is.
Imam Juzairi in his book The Fiqh of the Four Schools of Thought [Vol 1] gives two views of the Hanafis about 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 [of the witness] should be verified by a judge [Qadi].

This all sounds simple – so what reasons do people use for not fasting on one day?
Reason 1 – Times of fasting differ for each region, like prayer times
Reason 2 – The Companions didn’t fast on one day.
We’ll also look at
• Using calculations to decide the new moon
• The idea of ‘sticking to the majority’

Reason 1 – times of fasting are like times of prayer – they’re different in each area The thinking goes something like this…
Every country should start Ramadhan and celebrate Eid based on their own sighting of the moon, in the same way each region begins its prayer time according to the sun in that area.
The answer
It’s right to say that prayer times differ in each area, because they are based on the times the sun sets and rises – this happens at different times in each region.
So the times we Start fasting and Break fasting is different for each region. Because Allah* says: "And eat and drink until the white thread of dawn appears to you distinct from its black thread; then complete your fast until the night appears" [2:187] But the day we Start Ramadhan and Celebrate Eid must be the same all over the world. Because this is what the narrations have clearly indicated; and this is what is confirmed by the understanding deduced from the Shari'ah rule.
The difference in the rising of the new moon between the farthest two points in the world is not more than twelve hours. The classical scholars are excused for not understanding this deduction from the Shari'ah rule, because 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 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.

Reason 2 – The companions of the Prophet* did not fast at the same time
Another reason given by some is that the companions of one region would not fast at the same time as the companions of a different region. The evidence for this is taken from a report by Imam Muslim about Kurayb who reported that a lady sent him to Mu'awiya [r] in Al-Sham for some business.
Kurayb said: "I arrived in Al-Sham and did business for her. It was there in Al-Sham that the month of Ramadhan began. I saw the new moon of Ramadhan on Friday. “I then came back to Madina at the end of the month. Abdullah Ibnu Abbas [r] asked me about the new moon of Ramadhan and said: "When did you see it?" I said: "We saw it on the night of Friday," He said: "Did you see it yourself?" I said: "Yes, and the people also saw it and observed the fast and Mu'awiya [r] also observed the fast; He said: "But we saw it on Saturday night. Some would continue to observe fast till we complete thirty (fasts) or we see it (the new moon of Shawwal)." I said: "Is the sighting of the moon by Mu'awiya [r] not valid for you?" He said: "No, this is how the Messenger of Allah* has commanded us." 
THIS IS THE CLAIM
…That Ibnu Abbas ignored the sighting of the people of Al-Sham and so at the end of the narration said: ‘…this is how the Messenger* has commanded us.’ Some people say that Ibnu Abbas learnt from the Messenger* that the people of one region are not obliged to fast on the sighting of another region. It’s also said that this hadith explains and specifies the hadith : “ Fast when you see it and break fast when you see it.” Some therefore claim that the people of each region are commanded to act on the sighting of the new moon in their region only and not in other regions. Therefore the beginning of fast and the beginning of Eid vary from one region to another, according to the times of rising of the moon.

THE ANSWER —
1. This report is not a hadith of the Messenger* but the legal opinion [ijtihad] of a companion.
2. The fact that Ibnu Abbas [r] did not act upon the sighting of the people of Al-Sham reflects his legal opinion [ijtihad] and it cannot be used as a Shari'ah evidence.
3. The reason for this is that when we have a hadith saying one thing and a legal opinin [ijtihad] saying something else – the hadith must be acted on and the legal opinion [ijtihad] has to be left.
4. The ijtihad of the sahabi cannot specify the general term of the hadith.
5. So when Ibnu Abbas said: "This is how the Messenger of Allah* commanded us", this is not a hadith. It is just the way Ibnu Abbas understood the hadith of the Prophet* in which the Messenger* said: "Fast when you see it and break fast when you see it."
This indicates that Ibnu Abbas understood the hadith as such; though he did not say the words: “This is how the Messenger* reported it,” nor did he say: “This is how we learnt it from the Messenger*.” But he said: “This is how the Messenger* commanded us.”

What did Imam Al-Shawkani say about this hadith? He said:…And what is referred in his saying: ‘This is how the Messenger* commanded us’, is his saying (i.e. Ibnu Abbas). “…And the command of the Messenger* lies in the hadith extracted by Bukhari and Muslim, among others, with the following wording: "Do not fast till you see the new moon and do not break fast till you see the new moon, and if the sky were cloudy, then complete it as thirty days." And this does not specifically apply for the people of one region to the exclusion of others, but to all the Muslims.” [Nayl ul-Awtar, volume 4, page 268]

Why can’t we use calculations?
Calculating the times when the new moon for Ramadhan and Eid - can’t replace an actual sighting of the new moon with the human eye. The reason for this is that the narrations which mention when to start fasting and end fasting mention seeing the moon with the eyes themselves.
What role can calculation play? Calculations can help us know around what time the new moon will be born and therefore the right time to start looking out for the new moon.
What role can’t calculation play? Governments who use these calculations instead of the sighting, their actions contradict the Qur’an and hadith. Therefore their actions are haram/unlawful and the Muslims are forbidden from relying on their announcements.
Why? All the narrations about the sighting of the moon use the word "ru'yatehe" which comes from the word "ra'a" to refer to the sighting. People who support the idea of calculating the birth of the moon for Ramadan say this word means ‘knowledge’. So as long as we have ‘knowledge’ of when the new moon is born we should fast. And using calculations helps us come to this knowledge This is a misuse the word "ra'a". The word ra'a could mean knowledge. But it’s not right to apply this meaning here because of the following two reasons:

When referring to a single object, "ra'a" 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.
Ra'a + 1 object [like the moon] = see with the eyes
Ra’a + 2 objects = knowledge

If ra'a is used in reference to a physical object, it means to visualize the object through the eye. However, if it is used to present an idea or an abstract thing – like love - then it could mean knowledge.
Ra'a + physical object [like the moon] = see with the eyes
Ra’a + abstract object [like love] = knowledge

The moon is a single, physical, object. This is why the narrations which use the word ‘ru’yatehe’ refer to the moon, mean to see the moon with the eyes.

Isn’t the rule to see the moon for illiterate people? And since we Muslims are no longer uneducated, surely the rule no longer applies?
Umar (r) reported that the Prophet* said: "We are unlettered people (ummiyah), we neither write nor calculate. The month is this way and that, sometimes 29 days and sometimes 30."
Those who calculate the first day of Ramadhan and Eid 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 is that the Ummah was unlettered ("We neither write nor calculate"), ie we are illiterate. If the Ummah is no longer illiterate and is able to write and calculate, we must rely on calculation alone and not sight.
However, this argument is wrong because… There’s no reason [illah] in the hadith.
Umar (r) reported that the Prophet* said: "We are unlettered people (ummiyah), we neither write nor calculate. The month is this way and that, sometimes 29 days and sometimes 30."
1. The description of the Ummah in this Hadith, "ummiyah", does not imply a legal reason [illah]. "Ummiyah" could mean "Arab". "We neither write [naktub] or calculate [nahsib]..." [TMQ 62:2].
2. ‘Calculate’ [nahsib] does not mean general calculations because Muslims were commanded by the Shar'iah to follow the laws of Zakah and inheritance etc. even at the time of the Prophet* - which do involve lots of calculations.
3. ‘Calculate’ [nahsib] in the hadith carries several meanings - such as:
• We don’t use astronomical calculations to determine the legal Shari'i beginning and end of the month;
• nor do we practice astrology, etc.

• Therefore the claim that the hadith describes the condition of the Ummah at the time of the Prophet* is false.
• And the claim that this condition serves as an illah is also wrong.

There’s no analogy in ritual worships
Even if this "condition" were considered a reason [illah] - analogy [qiyas] on this issue is invalid. Why?
1. There can be no analogy [qiyas] in ritual worships (Ibadaat).
2. This analogy contradicts the definite meaning in narrations which clearly show that the cause [sabab] for fasting is the sighting of the moon.
• 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.

What did some of the classical scholars say about calculating the sighting of the moon?
Imam Malik bin Anas (ra) said: "If you see an Imam who does not begin and end fasting by way of sighting, but begins fasting by calculation, he should not be followed in prayer or emulated." [as reported in the Tafseer of Al-Qurtabi from Ibn Nafi'e [r]]
Ibn Al'Arabi, the renowned scholar said: "Some of our people made a mistake when they reported that Imam Shaf'i relied on calculations…The report is baseless and falsehood." [Tafseer Al-Qurtabi]

What about sticking with the majority – surely we have enough splits with the Ummah?
Some people claim that Muslims must follow what the majority are practicing. They attempt to misquote Islamic texts about "holding on to the Jama'a (group)". They misinterpret these to mean the ‘Jumhoor' (majority). Islam has obliged sticking to the jama'ah [group] of Muslims under an Imam (Khalifah). Islam did not oblige sticking 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: "The people used to ask the Prophet* about the good and I used to ask him about the bad in fear that it might catch me. So I said: O Prophet of Allah! We were in times of ignorance and mischief then Allah brought us this good, so is there any mischief after this good? He* said: Yes. I said: Will there be any good after that mischief? He said: Yes, and it has smoke. I said: What is its smoke? He said: (Some) people guide without any guidance, you recognise some (from them) and deny some. I said: Will there be a mischief after that good? He said: Yes, (some) people who invite at the doors of hell, whoever accepted their invitation they throw him in it (hell). I said: O Prophet of Allah, describe them to us. He said: They are of our own skin (of our people) and talk our language. I said: What do you order me to do if that (matter) caught me? He said: Adhere to the jama'ah of Muslims and their Imam. I said: What if the Muslims have no jama'ah nor an Imam? He said: Then you abandon all those groups, even if you have to grab with your teeth the trunk of a tree till death comes to you as such."
What is this hadith asking us to do?” ... What is this hadith asking us to do?

• This hadith is clear that the Prophet* orders Muslims to adhere to the group [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* or dered him to abandon them.
• The Prophet* did not ask him to disconnect himself from the Muslims or to stay away from working to establishing an Imam.

So his order is clear, disassociate yourself from all those groups who call at the doors of hell, 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 unified Islamic State.
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* said: "The master of martyrs is Hamza, and a man who stands up to a tyrant ruler and gives him advice [nasiha]- and so the ruler kills him."

The disease of nationalism
The disease of nationalism has affected us. Why is it people follow only the sighting in their nation? Who has created the borders between these nations? 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* said: "He is not one of us who calls for nationalism or who fights for nationalism or who dies for nationalism."

That’s why starting Ramadhan and celebrating Eid on one day is an obligation 

• If a Muslim country announces that the sighting of a new moon has been confirmed according to the lawful way- for the beginning of Ramadhan or for the day of Eid – then you have to fast or celebrate Eid.
• It is forbidden to wait for a ruler or scholar in your part of the world to give you permission to fast.

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* said: “There is no obedience to the one who does not obey Allah 'azza wa jall.”
Imam Muslim on the authority of Abu Hurayrah: that "The Messenger of Allah* forbade fasting on two days, the day of al-Adha and the day of al-Fitr".

News Topic: Nil discussed

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Hamdan ~ Islamic Misconceptions
Ahmed ~ Getting the most from Ramadhan

24 July 2011

24 July 2011

Seerah of Muhammed*
*: May the Peace, Blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an

Banu Nadir (part 2)
Recap: Banu Nadir Jews inhabited the fertile land in the vicinity of Medina. They were prosperous Jews, having vast tracts of land, on which they cultivated date palms. The Prophet* went to the Banu Nadir Jews to raise the blood money to be paid for the killing of two men of Banu Amir, who were killed by mistake. So, The Prophet* visited the village of Banu Nadir, two or three miles away from Medina and requested the chief of Banu Nadir to help pay the blood money. The Banu Nadir Jews received The Prophet* courteously, asked him to sit down while they attentively listened to his demand and agreed to honour The Prophet*’s request. While he was sitting by the wall of a house the Banu Nadir Jews were plotting to kill him by dropping a stone from top of the house. So, he suddenly stood up and left the place. When his companions met The Prophet* at Medina, he told them of the treachery by Banu Nadir and asked the Muslims to prepare to fight the Banu Nadir. The Prophet* asked Muhammed ibn Maslamah to go to the Banu Nadir Jews to announce to them the ultimatum to vacate Medina. He gave the Jews ten days to evacuate Medina and, if after this deadline anyone was seen in the area, he would be killed. They were surprised that Muhammed ibn Maslamah, who was hitherto very much on friendly terms with the Jews had to serve them the ultimatum. When the Banu Nadir Jews expressed their dismay at the action of Muhammed b. Maslamah, he said, “Hearts have changed, and Islam has wiped out the old covenants.” When Abdullah ibn Ubayy learned about the precarious situation of the Banu Nadir Jews, he sent the message to them that he himself would be coming to their assistance with two thousand Jewish and Arab fighters. But the Banu Nadir Jews recalled that the same person promised to help the Banu Qaynuqa Jews, but in the end, betrayed. So, the Banu Nadir Jews, at first, decided towards removing themselves to Khaybar or nearby. They thought that they could still come to Yathrib (Medina) to harvest their crops and then return to their fortresses at Khaybar. Huyayy ibn Akhtab, their leader finally resolved against this view. He decided to send a message to The Prophet*, declining his order of expulsion, entered in their fortified fortresses, stocked them with enough supplies to last up to a year and got ready to defend themselves. So, no Jew left Medina after the expiry of the ten days ultimatum. The Prophet* now had the most legitimate reason to besiege the Jewish Tribe.
The Seige
When the Messenger of Allah* received the reply of Huyai bin Akhtab he said: "Allahu Akbar, Allahu Akbar." (Allah is the Greatest of all) and his Companions repeated after him. Then he set out to fight them after appointing Ibn Umm Maktum to dispose the affairs of Medina during his absence. The standard was entrusted to ‘Ali bin Abi Talib. The ramparts were manned by archers and slingers, who had also rocks at their disposal in case the walls came to be attacked. The two sides kept up an exchange of arrows and stones until dark. The Jews had been astonished by the speed of their attackers; but the next day -so they thought -help was bound to come from Qurayzah and Ibn Ubayy; then, in two days or three, their allies of Ghatafan would be with them. By the time of the night prayer the greatly increased army was large enough to surround the enemy on all sides. The Prophet prayed with them, and then returned with ten of his Companions to Medina, leaving 'Ali: in charge of the camp. The Prophet rejoined them in the course of the morning.
The days passed and the Banu Nadir began to despair of the help which many of them had thought to be certain. Quraizah tribe remained neutral, and the hypocrite ‘Abdullah bin Ubai as well as Ghatfan failed to keep their promises of support. In this regard Allah says: "(Their allies deceived them) like Satan, when he says to man: ‘Disbelieve in Allah.’ But when (man) disbelieves in Allah, Satan says: ‘I am free of you.’" [Al-Qur'an 59:16]. As the hopes of the besieged men dwindled, the mutual animosity amongst them increased. The tribe had long been rent with ill feeling and bitterness; and now that they were completely cut off from the outer world, with no sign of help from any direction, the situation was felt to be intolerable. It became altogether so when, after ten days or more, the Prophet gave orders to cut down some of the palm-trees which were in sight of the walls. This was a sacrifice, for he knew that the territory was virtually his own; but it was done by Divine permission, [Allah, the All-Mighty, states in the Qur’an: "What you (O Muslims) cut down of the palm- trees (of the enemy), or you left them standing on their stems, it was by leave of Allah." (Al-Qur'an 59:5)] which could be taken as a command, and it had the immediate effect of demolishing the enemy's resistance. They gloried in their palms, which were one of their chief sources of revenue; and if they were compelled to leave their land now they would still think of it as theirs, for they had reason to hope that in the near future they would have the opportunity of regaining it. Quraysh had promised to eradicate Islam from the oasis. But if the palms were destroyed it would take many years to replace them. Only a few had been cut down, but to what length would this destruction be carried? The Jewish leaders protested saying that the destruction of enemy’s palm trees was forbidden by the Prophet but he was now doing this. Hassan bin Thabit said in a poetic verse: "The chiefs of Banu Lu'ai found it easy to watch fire spreading at Al-Buwaira."

Allah casts terror in their hearts
The siege did not last long for Allah, the All- Mighty, cast horror into the hearts of the Jews, and they willingly offered to comply with the Prophet*’s order and leave Medina. Huyay sent word to the Prophet that they would leave their land, but the Prophet said he was no longer prepared to agree that they should take all their possessions into exile with them. "Leave the land," he said, "and take with you all that your camels can carry, except your arms and armour."
Two of them embraced Islam, Yameen bin ‘Amr and Abu Sa‘d bin Wahab, and so they retained their personal wealth. The doors of their houses and even the lintels were loaded on to their camels; and when all was ready they set off for the north upon the road to Syria. Never had a caravan of such magnificence been seen within living memory. As they made their way through the crowded market of  Medina, the camels went into single file, and each one as it passed was an object of wonder, both for the richness of its trappings and the wealth of its load. The splendid curtains of the howdahs were drawn back to display the women in their garments of silk or brocade, or velvet, green or red, most of them laden with ornaments of the finest gold, set with rubies, emeralds and other precious stones. The Banu Nadir were known to be opulent, but until now only a small portion of their riches had been seen by others than themselves. They went on their way to the music of timbrels and fifes,and proudly gave it out that if they had left their palms behind them, they had others equally good elsewhere, and to those they were now going. Many of them stopped and settled on land which they owned in Khaybar, but others went further north and settled in Jericho or in the south of Syria.
This booty was exclusively the Prophet*’s because no fighting was involved in capturing it. The Messenger of Allah* seized their weapons, land, houses, and wealth. Amongst the other booty he managed to capture, there were 50 armours, 50 helmets, and 340 swords. He divided the booty at his own discretion among the early Emigrants and two poor Helpers, Abu Dujana and Suhail bin Haneef. Anyway the Messenger of Allah* spent a portion of this wealth on his family to sustain their living the year around. The rest was expended to provide the Muslim army with equipment for further wars in the way of Allah. According to the Revelation, the land of the Banu Nadir and all that they left behind them was the possession of the Prophet, to be given to the poor and needy, and in particular to the poor emigrants who have been driven from their homes. Only two of the Helpers were given a share, and that was on account of their poverty. But by giving the main part to the Emigrants the Prophet made them independent, and thus relieved the Helpers of a heavy burden.
The invasion of Banu An-Nadhir took place in Rabi‘ Al-Awwal, 4 A.H. i.e. in August 625 A.D.

Surah Al-Hashr
Almost all the verses of Surah Al-Hashr (Chapter 59 - The Banishment) describe the banishment of the Jews and reveal the disgraceful manners of the hypocrites. The verses manifest the rules relevant to the booty. In this Chapter, Allah, the All-Mighty, praises the Emigrants and Helpers. This Chapter also shows the legitimacy of cutting down and burning the enemy’s land and trees for military purposes. Such acts cannot be regarded as phenomena of corruption so long that they are in the way of Allah. In this very Chapter, Allah recommends the believers to be pious and prepare themselves for the world to come and He ends it with a compliment upon Himself and a manifestation of His Holy Names and Attributes.

Main Topic: Preparing for the Month of Ramadhan

The blessed month of Ramadhan is just around the corner as we all await eagerly for this blessed guest to illuminate our lives once again. This is the month of opportunity, the month for change, the month for addressing ourselves, the month of charity, the month of generosity, the month of looking at the state of affairs of the Ummah and making change and the month of evaluating our relationship with Allah (swt) and with what his final and beloved messenger, The Prophet* al-Mustafa* bought- The final revelation and the Furqan. However, we can only reap the true benefits of Ramadhan if we truly understand our sole purpose of existence. Only by addressing this fundamental question can we truly appreciate what Ramadhan is, our relationship with this month and the benefits and consequences of fulfilling or not fulfilling its due. In many ayaats of the Quran, Allah (swt) addresses mankind with remembering the meaning of life.
“Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?” (Al-Mumenoon, Chapter 23, Verse 115)
“And the life of this world is nothing but play and amusement. But far better is the house in the Hereafter for those who are Al-Muttaqun (the pious). Will you not then understand?” (Al-Anaam, Chapter 6, Verse 32)
“It is He Who takes your souls by night (when you are asleep), and has knowledge of all that you have done by day, then He raises (wakes) you up again that a term appointed (your life period) be fulfilled, then (in the end) unto Him will be your return. Then He will inform you of that which you used to do”. (Al-Anaam, Chapter 6, Verse 60)
“Every soul shall have a taste of death: and only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): for the life of this world is but goods and chattels of deception”. (Aal-e-Imran, Chapter 3, Verse 185)
The person who is able to truly appreciate his role on life will be the successful one who has prepared his mind, body and soul for the blessed month of Ramadhan.

The Opportunity
If someone said that for next month, your internet service provider will be providing free internet at 50Mb download speeds, everyone would be busy maximising the number of downloads for the month, day and night, hour after hour, minute by minute to ensure that they don’t lose out on the benefits. If someone said that if you visited such and such a place you will given free gold prizes, wouldn’t you jump for the opportunity of a lifetime? If someone informed you that for the next month, your local post office is giving away cash prizes of £100 daily. All you have to do is queue up for an hour and the moneys yours. Wouldn’t it be worth the wait to be patience? So how about being greedy to reap the rewards in the month of Ramadhan?
Valuing Ramadhan
These are some ways in which we can quantify what Ramadhan can bring for us, only if can see the value of it. The Messenger of God* said “For everything there is a door, and the door of worship is fasting”. [Ibn al-Mubarak]
The Messenger of Allah* said, “Ramadhan has come to you. (It is) a month of blessing, in which Allah covers you with blessing, for He sends down mercy, decreases sins and answers prayers. In it, Allah looks at your competition (in good deeds), and boasts about you to His angels. So show Allah goodness from yourselves, for the unfortunate one is he who is deprived in (this month) of the mercy of Allah, the mighty, the exalted.” [Tabarani]
The Prophet* said: “When the first night of Ramadhan comes, the devils and demons are chained up, and the gates of Hell are closed and not one gate of it is opened. The gates of Paradise are opened and not one gate of it is closed. And a caller calls out: “O seeker of good, come to Allah; O seeker of evil, desist.” Allah will have ransomed some people from the Fire, and that happens every night.” (al-Tirmidhi and Ibn Maajah).
The Prophet* said “The reward of every good deed is multiplied ten up to seven-hundred times, except that of the Fasting; it is usually done in sincerity and will be multiplied by as many times as Allah wills.“
Abu Said al-Khudri reported that the Messenger of Allah, said: “No servant fasts on a day in the path of Allah except that Allah removes the hellfire seventy years further away from his face.” [Bukhari; Muslim]
Hence we need to seize this opportunity and reap the benefits of this month and not consider fasting as a burden or as a motion that one needs to go through.
Focusing on the purpose of Ramadhan
Sometimes when asked about why Muslims fast we are presented with a whole range of reasons to explain the purpose of fasting. From we want to feel how the poor feel, this is equivalent to the Christian lent but more concentrated or it’s good to balance the diet for the body, none of these address the objective of Ramadhan. Allah (swt) says in the Qur’an: “O you who believe! Fasting is prescribed for you as it was prescribed to those before you, that you may learn piety and righteousness” [TMQ 2:183]. Hence we need to achieve Taqwa in this month and ensure this is what we strive for. Umar ibn al Khattab (ra) once looked at those praying and said, “The great number of times any of you raises and lowers his head does not deceive me. The [real] deen is being cautious and meticulous in the deen of Allah, and refraining from what Allah has forbidden, and acting according to what Allah permits and forbids.” The son of ‘Ali (ra), Al-Hasan (ra) once said, “The people who have taqwa (al-muttaqoon) are the people who avoided whatever Allah (swt) has prohibited and have done whatever Allah (swt) has ordained.”
Understanding the nature of the fast
Imam al-Ghazali in his Book of Forty Principles from the Foundations of Religion explains that Fasting has been singled out for two main reasons:
1. Its essence is that it is a personal abstinence, and such is a hidden action that no one but God can see, unlike the prayer, the zakah, or other (acts of worship).
2. It is a grief for, and subdual of, the enemy of God. Shaytan is the enemy, and the enemy cannot gain strength except through the medium of the passions. Hunger breaks all the passions that are the tool of Shaytan. For this reason, the Prophet (peace be upon him) said “Verily Shaytan runs in the Son of Adam like blood. Therefore, constrain the passageways of Shaytan with hunger” [Bukhari and Muslim]
Realising the Change
We need to make a reasoned change. The Messenger of Allah* said “Whosoever does not stop saying and acting upon falsehood, Allah is in no need for them to abandon their food.” [Bukhari] We need to set ourselves goals that are we can manage in Ramadhan.
Perform the Good Deeds promptly: The Messenger of Allah* addressed his companions on the last day of Sha`ban, saying: “Oh people! A great month has come over you; a blessed month; a month in which is a night better than a thousand months; month in which Allah has made it compulsory upon you to fast by day, and voluntary to pray by night. Whoever draws nearer (to Allah) by performing any of the (optional) good deeds in (this month) shall receive the same reward as performing an obligatory deed at any other time, and whoever discharges an obligatory deed in (this month) shall receive the reward of performing seventy obligations at any other time. It is the month of patience, and the reward of patience is heaven. It is the month of charity, and a month in which a believer’s sustenance is increased. Whoever gives food to a fasting person to break his fast shall have his sins forgiven, and he will be saved from the fire of hell, and he shall have the same reward as the fasting person, without his reward being diminished at all.” [Ibn Khuzaimah]
Increase your Ibadaat: Abu Hurairah said, “I heard the Messenger of Allah* say, ‘the one who does qiyam (staying up the night in remembrance of Allah) in Ramadhan with faith and sincerity, all his sins will be forgiven.’“ “Verily! We have sent it down in the night of Alqadr. And what will make you know what the night of Al-qadr is. The night of Al-qadr is better than a thousand months” [TMQ: Al- Qadr: 1-3]
Balance your Actions: Imam As-Shafee, once said, ‘It is beloved to me to see one increasing his acts of generosity during the month of Ramadhan, following the example of Allah’s Messenger*, and for one’s own good. There are many who become over-occupied with fasting and Prayers, forgetting the other benefits of the month of Ramadhan ‘ (Lataa’if-ul Ma’aarif)
Make Dua for forgiveness: Repent to Allah (swt) by reciting the Prophetic du’a, conveyed to us by the Mother of the Believers, Umm al-Mumineen Aaisha (ra): “Allahumma innaka ’afuwan karimun tuhibbul ’afuwa fa-’af’anni” = “O Allah! Thou art, indeed, the Most Forgiving, the Most Merciful, and to forgive is most pleasing to Thee; so, forgive me my sins” [Imam Ahmad, Tirmidhi and Ibn Majah]
Value Ramadhan: Talha ibn ‘Ubaydallah (ra) reported that two men came to the Prophet* who had accepted Islam at the same time. One of them used to partake in Jihad more-so than the other, and so (one day) he fought in a battle and was martyred therein. The other remained behind him for another year, and then he passed away. Talha said, ‘I saw in my dream that I was at the door of Paradise when behold, I was with both of them (the two men). Someone came out of Paradise and allowed the man who passed away later to enter first. Then he came out again and allowed the martyred one to enter. Then he returned and said to me, ‘Go back, for your time has not come yet.’ Talha woke up and began to inform others about this and they were all surprised. This reached the Messenger of Allah* and when they informed him of it, he said: He* said, ‘What are you surprised about?’ They said, ‘O Messenger of Allah! Out of them both, this one strove harder (in Jihad) then he was martyred but this other one was entered into Paradise before him.’ The Messenger of Allah* said, ‘Did he not remain behind him for one year?’ They said, ‘Yes (he did).’ He said, ‘Did he not reach Ramadan, fast and pray with such and such number of prostrations in the year?’ They said, ‘Yes.’ The Messenger of Allah* said, ‘So the difference between them is greater than what is between the heavens and the earth.’

Final words
If we understand the reasons for our existence then we will be on track to value Ramadhan time, reap it s rewards and benefits, adhere to the Shariah, re-connect with Allah (swt) and will be willing to work for the cause of Islam with passion and diligence and modelling ourselves on that praised generation who lived. Allah (swt) says: “Say: “Truly, my prayer and my service of sacrifice, my life and my death are (all) for Allah, the Cherisher of the Worlds”

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