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Monday, July 22, 2013

The importance of seeking knowledge

The following is a transcript of a talk delivered on this subject: The Prophet (saw) said: "Seeking knowledge is an obligation upon every Muslim" Today unfortunately we see many Muslims who when it comes to their education, work or even entertainment they would gain a lot of knowledge regarding these areas, however when it comes to the Deen they have very little. Indeed the Prophet (saw) mentioned this time: Hazzam bin Hakeem narrated from his uncle from the Messenger of Allah (SAW) who said: “You are in a time of many jurisprudents (fuqaha), few speakers, many who give and few who ask; so action in this time is better than knowledge. There will soon come a time of few jurisprudents, many speakers, many who beg and few who give; so knowledge in this time is better than action.” What type of knowledge is Fard ul Ayn? Firstly, It is obligatory upon us all to believe in Islam definitively without a doubt and therefore this knowledge must be known to us. This is the knowledge of the fundamentals of Aqeeda He (swt) says: “And verily guess is no substitute for the truth.” [TMQ 53:28] And He (swt) said: “They have no (certain) knowledge. They follow nothing but conjecture. For surely; they killed him not (‘Isa).” [TMQ 4:157] "Do you have Ilm for that which you claim so that you provide us with? You follow nothing but conjecture (Zann)." [TMQ 6:148] "These are nothing but names which you have devised, you and your fathers, for which Allah has sent down no authority. They follow nothing but conjecture and what their Nafs desire. Even though there has already come to them the Guidance from their Rabb" [TMQ 53:23] Jalaluddin as-Suyuti, a Mujtahid Imam of the Shafi madhab has commented on this verse, that the people had zann (conjecture) which is opposed to knowledge (ilm) i.e. certain knowledge. He also stated that Allah had sent down definitive proof (Burhan Qati) for the truth of the Islamic Aqeeda. [Tafseer al Jalalayn page 627. It is stated in Reliance of the Traveller Ahmed ibn Naqib al misri (ra) (769/1368) Book of Qada (Judiciary)] In all of these and other ayaat (verses) to do with beliefs Allah (swt) censures those who take the beliefs through conjecture (Zann) and decisively prohibits them from this. Therefore it is prohibited for us to have emotional belief or belief based on imitation. We must know for ourselves that Allah (swt) exists, that Muhammad (saw) is His last Messenger, the Quran is the word of Allah and whatever is contained in it is the truth such as the belief in the angels, previous books, previous prophets, the day of Judgment, Jannah, Jahannam, etc. Secondly, it is an individual obligation for us to know the Shariah rules related to our own lives and actions. Allah (swt) has addressed us directly in the Quran on so many occasions: “O you who believe, obey Allah and His Messenger” We know that our purpose in life is to worship Allah (swt) as Allah said: “I have not created Jinn or mankind except that they worship me” [TMQ 51:57] Allah (swt) has also clearly ordered us to take from the Messenger (saw): “And whatsoever the Messenger (Muhammad [saw]) gives you, take it, and whatsoever he forbids you, abstain (from it).” [TMQ59:7] Therefore we must at least know the Shariah rules relating the Fara’id (obligations) and Muharramat (prohibitions) from our actions such as: - The ahkam (rules) of Salah - The ahkam of relationships with the opposite sex - The ahkam of responsibility to parents - The ahkam of buying - The ahkam of replying the to the Salam - The ahkam of backbiting - The ahkam of working for Khilafah - The ahkam of Riba (usury) Whatever actions we undertake we need to know the hukm before performing the action, there is a principle in Usul: Every actions requires a hukm and every hukm requires an evidence Therefore it is Fard for a doctor to know the ahkam relating to his field, e.g. is post-mortem allowed, rules relating to treating the opposite sex, using intoxicants for medical purposes, etc. For an Imam of the Masjid it is Fard to know the ahkam relating to leading the prayer, the obligations of the Khutba, the responsibility towards the Muslims, the obligations of speaking the truth from the Minbar, etc. It is Fard for the teacher to know whether it is permitted to teach subjects that contradict Islam and promote Kufr, the ahkam of teaching members of the opposite sex, the ahkam of disciplining the student. It is Fard for the husband to know his obligations towards his wife, what are the prohibited actions to undertake with her, how can he discipline her if she is disobedient, etc. Similarly for the wife to know her responsibilities towards her husband, parent towards the child, child towards the parents and so on. It is Fard for the Khalifah of the Muslims to know ahkam relating to his responsibility, etc. We must ensure that we follow the Shariah and not rules invented from the mind In the Hadith in Sahih of Bukhari, on the authority of 'Urwa b. al-Zubayr who said: 'Abd Allah b. 'Amr b. al-'As overcame us with proof. I heard him say: “Allah will not deprive you of knowledge after he has given it to you, but it will be taken away through the death of the learned men (Ulema’a) with their knowledge. There will remain ignorant people who, when consulted, will give verdicts according to their opinions whereby they will mislead others and themselves go astray.” i.e. they give Fatwas according to their own opinions which are not derived from the Islamic evidences. In the authentic Hadith the Prophet (saw) said: “The best speech is the Book of Allah and the best guidance is the guidance of Muhammad (saw). And the evil matters are the newly invented issues and every Bida’a (innovation) is a misguidance.” The 'newly invented issues' are the Bida’a (innovations), they are whatever contradicts the Islamic evidences. Hadith narrated by Al-Daraqtuni in Al-Afrad, of Anas of the Prophet (saw), where he said: "Whomever cheats my Ummah has the curse of Allah, the Angels and the people combined, upon him. They asked: What is cheating, Oh Prophet of Allah? He said: If he invented an innovation for them, and they acted upon it". “Whoever speaks about the Quran without any knowledge, then let him seek his place in the fire of hell.” [Tirmidhi , Abu Dawud] Islam has forbidden us from following any path other than the path of ‘Ilm: “And follow not that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah).” [TMQ 17:36] Even if we are not aware of the evidence, we must know that the hukm is derived from the Islamic texts by legitimate Ijtihad “So ask the people of the Reminder (ahl al-zikr) if you do not know.” [TMQ 21:7] He (swt) has ordered the one who does not have the knowledge to ask the one who is more knowledgeable than him. It has also been narrated on the authority of Jabir (ra): “a man was struck by a stone that fractured his skull. Then he had a wet dream. He asked his companions - do you know of a permit (Rukhsa) for me to perform Tayammum (dry ablution)? - They said - we do not find any permit for you and you can use water. He then had a bath and died. The Prophet (saw) said: “Verily, it would have sufficed for him to make Tayammum, so tie a piece of cloth around his head and wipe over it and wash the rest of his body.' And the Prophet (saw) said: 'why did they not ask when they did not know. Indeed, the cure for inability and lack of knowledge is to ask.” [Abu Dawud: 275, Ibn Majah: 565, Ahmad: 2898] The Messenger (saw) instructed them to ask about the Hukm Shar'ai. We have to be careful from whom we take our knowledge in relation to the Shariah rules, they should be someone we trust and someone who basis their opinions upon the Islamic evidences. A narration of Imam Zuhri springs to mind, "Be careful from whom you take your knowledge, because that is your Deen." We should beware of all government Mufti’s, scholars and Imams – also those who have openly violated the Shariah or given verdicts that contradict the Qati (definitive) matters. Abu Hanifah said, “If you see the scholar at the gates of the ruler then accuse him in his Deen”. True scholars never compromise the truth. Let us take the example of Imam Ahmad ibn Hanbal (rahimallah), the master of Hadeeth, the Mujtahid of Makkah and to whom the Hanbali Madhab is attributed. In his time Ma’moon became Khaleefah who had adopted the Mu’tazilla belief that the Quran was created and attempted to force this belief upon the masses. He started with the Ulema as they were the ones who had the leadership over the Ummah. Amongst the Ulema was Imam Ahmad who refused to accept this corrupt doctrine. His uncle went to him and asked him to say with his tongue what he does not accept in his heart, to this he responded, “If the Alim stays silent in the face of falsehood when will the truth become manifest”. The recommended knowledge Gaining knowledge in the other areas of Islam which is beyond the knowledge of the fundamentals of Aqeeda and direct ahkam for our lives is mandub (recommended. Such as knowing the evidences for the ahkam, knowledge of the Seerah, Islamic history (Tarikh), Tafseer, Arabic language, Ilm al-Hadith and Usul ul-Fiqh. We should strive to achieve this knowledge continuously The rewards of gaining knowledge Al-Bukhari narrated through Mu’awiyya bin Abu Sufyan: The Messenger of Allah (SAW) said: “The one for whom Allah wills good (khayr), He grants him fiqh in the deen.” It was narrated that Umar bin al-Khattab said: “The death of one thousand worshippers who pray at night and worship in the day is less serious than the death of one intelligent knower (baseer) of the halal and haram of Allah.” All these narrations indicate to us as Muslims, and emphasise the importance of seeking knowledge. Abu Huraira said, The Messenger of Allah (peace be upon him) said: "The word of wisdom is the lost property of the believer, so wherever he finds it he has a better right to it." (Tirmidhi). Abu Dardaa' (ra) said: "To learn of one issue (in deen) is better for me than to pray the entire night" He also said: "The scholar and the seeker of knowledge are the partners in the sharing of good. Other men are hungry and there is no good in them." Fath Al Musilee (radhiallahu anhu) said: "Would the sick person who is not fed or given anything to drink or given any medicine, not die?" The people replied: "Surely!" He said: "It is the same with the heart, it would die if knowledge and wisdom is withheld from it." Narrated Abdullah bin Masud (Allah be pleased with him): The Prophet (peace be upon him) said, "Do not wish to be like anyone except in two cases. (1) (The first is) A person, whom Allah has given wealth and he spends it righteously; (2) (the second is) the one whom Allah has given wisdom and he acts according to it and teaches it to others." (Sahih Al-Bukhari Vol 1). Abu Huraira said, The Messenger of Allah (peace be upon him) said: "People are like mines of silver and gold; the more excellent of them in the days of Ignorance are the more excellent of them in Islam when they attain knowledge.” (Muslim, Mishkat). Status of people of knowledge The people of knowledge have a special status in Islam, we should respect them “Say: "Are those who know equal to those who know not?" It is only men of understanding who will remember.” [TMQ az-Zumar:9] Jabir (ra) reported: After the battle of Uhud, the Prophet (saw) arranged the burial of two of the martyrs in one grave. In each case he would ask, “Which one of them had learnt more Qur'an by heart?” He placed whichever was thus pointed out to him, first in the Lahd (type of grave). [Bukhari] 'Ubaadah b. as-Saamit (ra) narrated that the Messenger of Allah (saw) said: “He is not from my Ummah who does not acknowledge the honour due to our elders, who shows no mercy to our younger ones and nor recognises the right of our scholar.” Al-Munziri said: reported by Ahmad with a hasan chain. Al-Haythami said: reported by Ahmad and at-Tabaraani and its isnad is hasan. Abdullah b. al-Mas'ud (ra) narrated that the Messenger of Allah (saw) said: “Let those be nearest to me in Salah (prayer) who are mature and possess (religious) knowledge, then those who are nearest to them in these respects.” He repeated this three times and then added, “Beware of indulging in the loose talks of the markets (when you are in the mosque).” [Muslim] Abu Musa (ra) narrated that the Messenger of Allah (saw) said: “It is out of reverence to Allah that we respecting an aged Muslim, and the one who commits the Qur'an to memory and does not exaggerate pronouncing its letters and nor forgets it after memorising, and to respect the just ruler.” Reported by Abu Dawud. An-Nawawi said the hadith is hasan. Ibn Muflih said the isnad is jayyid. May Allah (swt) enable us to gain the correct knowledge and apply it. Abu Ismael Posted by Islamic Revival at Monday, January 30, 2006

Wednesday, July 17, 2013

The removal of ‪Mursi‬ represents a great failure for Democracy

The Egyptian 'Shurooq' newspaper reported in its daily edition on the 4th of July news that the German Foreign Minister Guido Westerwelle said: 'The removal of the President Muhammad Mursi by the Egyptian army yesterday on Wednesday represents a great failure for Democracy'. Westerwelle went on to say to the press in the background of his visit to Greece: 'It is a great failure of Democracy in Egypt' adding: 'Egypt returning in the fastest possible time back to the constitutional system is an urgent matter and there is a real danger in regards to the vulnerability of a Democratic transition in Egypt'. It is clearly apparent that what has happened in Egypt in relation to the Muslim Brotherhood government in recent days is the same as what happened in Algeria in the nineties with Islamic Salvation Front when the army performed a coup upon that which was described as 'Legitimacy'. It has exposed vividly the 'Democratic Lie' that is supposed or imagined to exist. This brought Mursi as the legitimate president according to what they say and then it brought his removal through a military coup undertaken for a number of reasons or excuses including: 'Terrorizing and threatening the peace of the people and a continual abuse of the state institutions'. This has exposed to any one with two eyes that the Democracy is a false god of sweets that the West will eat if it feels hungry. The example of Egypt illustrates that and indeed this is the state of affairs for any system that has lost itself to the deficient desires of people. Has it not become clear to our people in Egypt Al-Kinaanah, the Egypt of Amr Bin Al-Aas that the methodology of change and implementing the Shar'a (Law) of Allah cannot occur through the gates of Democratic elections or by depending upon the western disbeliever, pleasing him and implementing his instructions? You have seen right before your eyes what has happened to the Muslim Brotherhood in Egypt and you should now realize that there is only one way of establishing the rule of Islaam. This is the path that the Messenger of Allah صلى الله عليه وسلم walked and his method must be considered as Shari'ah rules that are binding when undertaking the work seriously in the Ummah, by her and with her to generate the public opinion within her that is based upon a general awareness about the obligation of applying the Shar'a (Law) of her Rabb (Lord) completely in the shade of the Khilafah State. The Muslims must take up the demand for the 'Sharee'ah' (Islamic rules) and leave the calls for (Democratic) 'Legitimacy'. So it is better to die in its way being successful with the pleasure of Allah whilst the other path earns nothing but His سبحانه وتعالى's scorn and anger. Do the sincere sons of the Ummah realize that the call that says: 'The application of the Shar'a of Allah needs gradualism, years and years of gradualism until it can be applied in full!!' That these words are empty and rejected at a time when they see that the application of Kufr systems and a coup against 'Legitimacy' did not require more than a single hour to complete. So what is revolving in your heads and how are you making judgments? Can you not see? O sincere sons from the Land of Egypt Al-Kinaanah, the only and single solution that is capable of establishing the Crown of obligations, the Khilafah upon the path of the Prophethood, is to bring down and cast aside every fake, false and fragile form of legitimacy and to adopt the only legitimate call alone. This is the call for the complete implementation of the laws of Allah in the Khilafah State. وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ "On that day, the believers will rejoice in Allah's help. He grants victory to whoever He wills. He is the Almighty, the Most Merciful." (Ar-Rum, 30:4-5) Written for the radio broadcast of the Central Media Office of Hizb ut Tahrir Muhammad Ali Bin Saalim Member of the Media Office of Hizb ut Tahrir in Tunisia. 30th Sha'baan 1434 Hijri 09/07/2013

Saturday, July 13, 2013

The Stand of the Sahabah (raa) by Abu Bakr ibn al-Arabi

The following is an extract from “Al-Awasim min Al-Qawasim” by Abu Bakr ibn al-Arabi (d.543AH/1143CE) Muslims, as an integral part of Islam, must completely submit to Allah’s(swt) laws. Allah(swt) says in the Qur’an: “But no, by your Lord, they can have no faith, until they make you rule in all disputes between them, and find within themselves no resistance against your decisions, and accept (them) with full submission” (An-Nisa 4:65) Allah(swt) revealed to Muhammad(saaw) a complete system of life to organize humanity encoded in the Shariah, and the Sahabah(raa) sacri- ficed their lives and wealth in perpetuating and sustaining the application of the Shariah in an effort towards achieving the supremacy of Islam, as Allah(swt) commanded in the Qur’an. In spite of their unparalleled contribution to Islam, many Western writers and philosophers, and even some Muslims, have victimized the names and reputation of the Sahabah(raa) and targeted them as subjects of blatant and unjustified mockery.Many Qur’anic Ayat and Ahadith of the Prophet(saaw) praise the Sahabah(raa) and definitively establish as part of the Islamic faith their noble reputation as the highest attainment of piety and righteousness that all future generations should aspire to as examples. For example, Allah(swt) says in the Qur’an: “Indeed, Allah was pleased with the Believers when they gave their Ba’yaa to you (O Muhammad) under the tree. He knew what was in their hearts, and He sent down As-Sakinah (calmness and tranquillity) upon them, and He rewarded them with a near victory, and abundant spoils that they will capture. And Allah is Ever All-Mighty, All Wise.” (Al-Fath 48:18) In another place Allah(swt) says: “And those who, before them, had homes (in Al-Medinah) and had adopted the Faith, love those who emigrated to them, and have no jealousy in their breasts for that which they have been given (from the booty of BaniAn-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” (Al-Hashr 59-9) Furthermore, in a Hadith narrated by Abu Sa’eed al-Khudri, the Prophet(saaw) said: “Don’t insult my Companions. I swear by Allah, if one of you gave gold equivalent to the size of the mountain of Uhud in charity, it would not even reach to half the stature (value) of a Sahabi.” Anas bin Malik heard the Prophet(saaw) saying, “Allah has chosen me as a Prophet and has chosen my companions. He has made them my in-laws, I married from their daughters and my daughters are married amongst them. Near the end of the world, there will be people who will not respect my Sahabah(raa). I, Muhammad(saaw) order you (Muslims) not to give your daughters in marriage to them and don’t get married with their daughters. Also, do not pray with them and don’t pray for them, because the curse of Allah is upon them.”The above mentioned Ayat and Ahadith clearly prohibit the Muslims from indulging in accusation, slandering or defaming of any of the Sahabah(raa). The Sahabah(raa) served as the beacon that would convey Islam directly from the Prophet(saaw) to the people of the world. Because the Qur’an and the Sunnah were transmitted from the Sahabah (raa), any doubt cast upon these persons would entail a doubt in the credibility of the sources of Islam altogether.It was reprted that Abu Zara, said: “if you see a man defaming one of the Companions, say to him (to his face) that you are a Zindeeq (one who is out the circle of lslam).”After the death of the Prophet(saaw) the Sahabah(raa) were instrumental in maintaining the integrity of the model state that the Prophet(saaw) estab- lished that would initiate the momentum for the expansion of Islam to the far reaches of the world and would provide a historical guide for the today’s generations in their efforts to reestablish the State.The Muslims felt that Muhammad’s(saaw) mission had ended when Allah (swt) revealed the Ayah: “... This day I (Allah) have perfected your Deen for you, completed My favor upon you, and have chosen for you Islam as your religion...” (Al Ma’idah 5:3) Yet the momentum that the Sahabah(raa) provided was etched in the minds of Muslims existing at the time as well as future generations that the Message of Islam would never be extinguished, but would continue to spread uninterruptedly until Islam reached its objective as stated by Allah(swt): “He it is Who has sent His Messenger with guidance and the deen of truth to make it superior over all other deens, even though the Mushriks hate it.” (Al-Tauba 9:33) Before his death, the Prophet(saaw) fell ill and was constrained to his bed. During this time, Abbas(raa), one of the uncles of the Prophet (saaw) and Ali lbnTalib(raa) came to visit the Prophet. Abbas(raa), feeling that Muhammad(saaw) was about to die, suggested to Ali, “Let us ask Muhammad about that matter (choosing a successor who would lead the Muslims). ‘Ali refused, saying, “By Allah, if we ask him about this subject and he tells us no, then the people will never give us the leadership”.‘Ali understood that the choosing of the next Khalif (the successor to the Prophet in matters of ruling) lay exclusively in the hands of Allah. This understanding was based on the incident when the tribe of Bani Amir attached a condition to providing the Nussrah (physical protection) to the Prophet(saaw) that the leadership should transfer to their tribe after the Prophet’s(saaw) death. The Prophet(saaw) rejected this proposition on the grounds that Allah(swt) dictates the decision of succession. Without the clear understanding of the Shariah and the firm insistence upon adherence to the Qur’an and the Sunnah demonstrated by ‘Ali, the Muslims could have fumbled on such a decisive issue as electing the next Khalif, thereby setting the spark that would ignite a precipitous decline of the application of the Shariah. When the Prophet(saaw) died, the emotions of the Muslims flared to such astounding levels that, in the absence of the political sharpness and clear understanding of Islam perpetuated by the Sahabah(saaw), the solidarity of the Ummah would have fractured from the emotional turmoil sparked by the death of the Prophet(saaw). The emotional upheaval reached such limits that even some of the Sahabah(raa) temporarily were overwhelmed, and ‘Umar(raa) said: “Any one who says that Muhammad(saaw) had died, I am going to cut his arms and legs. He(saaw) is not dead, he(saaw) is visiting Allah, just like Moses did for 40 days." With this blind emotional mentality that tran spired following the death of the Prophet(saaw) the Muslims hovered on the edge of losing focus of their agenda and straying from their objectives.Abu Bakr(raa) manifested a sharp and decisive understanding that the Prophet(saaw) nurtured and cultivated that saved the Muslims from the tumult that overwhelmed them when he climbed the pulpit of the Masjid and said to the people:“If you worshipped Muhammad(saaw), he is dead. If you wor ship Allah, He will never die”, reciting the Ayah:“Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelieves)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful.” (Al-lmran 3:144) The Sahabah(raa), as human beings, could have easily succumbed to their emotions or realigned themselves with their previous affiliations, but because of the training they received from the Prophet(saaw), the Islamic concepts settled firmly in their hearts and minds. Many opportunities presented themselves for the Sahabah(raa) to yield to their instincts and act on impulse. In Sakifa Bani Saida, where Abu Bakr(raa) joined the Ansars (helpers) in choosing the next leader, and Habbab bin Mundhir(raa) suggested that “we must have one leader from amongst us (Ansars) and one from among you (the Muhajirs),” ‘Umar(raa) quickly rejected this offer based on his understanding of many Ahadith where the Prophet(saaw) said their can only exist one Khalifah.Every action that the Sahabah(raa) undertook and every issue they sought to resolve was derived from the Shariah. Hence, when the Prophet(saaw) died, they could have easily shunned all other considerations in respect for the Prophet’s(saaw) body and prepare his body for burial, but they unanimqusly understood from the actions of the Prophet(saaw) that the criticality of choosing the next Khalif to assume the post of states man on behalf of the Ummah superseded even the burying of the Prophet’s(saaw) body. Any group or party, under the turmoil and uncertainty that proceeded the Prophet’s(saaw) death, could have abandoned their priorities and haphazardly adopted any solution to alleviate the tension, but their firm conviction and adherence to the Shariah, with the realization that Allah(swt) had predetermined their objectives and preset their priorities as transcending place or circumstance, helped maintain the integrity of the Ummah and safeguarded the Muslims from deviating away from their objectives.Nowhere in the history of Islam did political acuteness, clarity in fore sight, and firmness in conviction converge than during the Khilafah of Abu Bakr(raa). Immediately after the Prophet’s(saaw) death, a rebellion took place where almost all of Arabia, with the exception of Medinah, Mecca, and Bahrain, refused to pay the Zakat and seceded from the State. The various tribes justified their rebellion on many grounds, first and foremost the material benefit that arose from neglecting the financial sacrifices the Zakat entailed. The rebellious tribes also justified their refusal based on an Ayah of the Qur’an that states: “Take Sadaqa (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily! Your invocations are a source of security for them, and Allah is All Hearer, All Knower” (At Tauba 9:103) To conform to their justification, they misinterpreted the ayah to indicate that paying the Zaka requires the prayer of Muhammad(saaw) and his death eliminates any possibility of Muhammad(saaw) offering his prayers and legitimizing the Zakat. Some of the Sahabah(raa) in Medinah, started requesting Abu Bakr (raa) to allot time for the tribes to strengthen their Iman. In spite of such suggestions, Abu Bakr(raa) remained adamant in his adherence to the Shariah and manifested the keen understanding of Islam and sharp decisiveness to the level that, when ‘Umar(raa) quoted a Hadith of the Prophet(saaw), stating “You have no right to fight the people, if they say Laillah, ill-Iallah, Muhammad dur Rasool Allah, their necks are saved, as long as they do what is commanded by it, which is to accept Islam as a whole,” Abu Bakr(raa) responded, “Is it not mandatory for the people who declare the Shahada to have to pay Zakat (to practice Islam as a whole)? I’ll fight these rebellious tribes, even if I have to fight them alone.” Abu Bakr(raa) called these tribes Murtads (one who rejects Islam after accepting it) and declared war on them.Some of the Murtads went even further and took this opportunity to eliminate the newly formed Islamic State by preparing to attack it. Despite this threat, Abu Bakr(raa) dispatched the Army of Usama(raa) that Muhammad(saaw) prepared before his death to fight the Romans who were attacking the borders of the Islamic State. Many people in Medinah inquired why Abu Bakr(raa), in the midst of the immediate threat of the State’s internal security, would send the armies to deal with a foreign issue weeks away. ‘Umar(raa) himself said, “The Romans are at least a month away, in distance. They did not pose any immediate danger to the people of Medinah. The danger is here in Medinah, so we should keep the army here to fight the Murtads.” Abu Bakr(raa), understanding that the Muhammad(saaw) designated the army of Usama(raa) for a special function and that Jihad must continue in spite of the severity of the State’s internal tension, grabbed ‘Umar by his beard and said: “Oh ‘Umar, what has happened to you? Do you not want me to do something which the Prophet(saaw) ordered to do? By Allah, even if the lions dragged me by my feet, I’ll not stop the army of Usama. Another narration mentions that he said: “Even if I see the lions dragging the Prophet’s wives, I’ll not stop the army of Usama, which was ordered by Muhammad(saaw).”‘Umar(raa) was convinced by Abu Bakr(raa) and finally said to him, let us go and fight. When ‘Umar(raa) came out of the meeting with Abu Bakr(raa), people once again asked him to go back and talk to Abu Bakr(raa) one more time. ‘Umar told the people, I already got in trouble twice, I don’t want to get in trouble a third time with ‘Abdullah bin Abi Kahafah (Abu Bakr). In his short office as Khalifah, Abu Bakr(raa) successfully stamped the Murtad rebellion and reunified the Arabian Peninsula and eliminated the Roman influence in present-day Jordan. Immediately he initiated six armies to Bilad as-Sham and the Persian Empire, all of whom were victorious in their conquests. By the year 15 A.H., two years after Abu Bakr’s death, the Islamic State had covered the entire Middle East, Egypt, Jordan, Syria, Palestine, Iraq, and some parts of Iran. Abu Bakr(raa) manifested the sharpness in political maneuvering and administration, the firm conviction, and the clear understanding that the Prophet(saaw) cultivated among the Sahabah(raa).Many future Khalifs and prominent scholars and thinkers also demonstrated the same qualities that the Sahabah(raa) left behind as a legacy that would serve as a supreme example for future generations that no Muslim undertaking the task of revival can undermine.

The obligation of beginning of Ramadhan when the moon is sighted in any country

شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِوَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ "Ramadhan is the month in which the Qur’an was revealed, a guidance for mankind, and clear proofs of the guidance and as a criterion (al-Furqan)" [TMQ Al Baqarah: 185] Unfortunately the reality today is that people begin Ramadhan on different days and have Eid on different days even in one country and one city. We must understand the reasons why people differ on this matter, the arguments they put forward and the hukm shari regarding this matter according to the Islamic evidences. It is important to understand that the sources of Shariah for us are the Quran & Sunnah fundamentally. Our emotions, public opinion, the view of the majority, norms, customs, etc do not determine the shariah rules. The Prophet (saw) said: "Whoever speaks about the Qur'an without knowledge, then let him prepare for himself his seat in the fire." [Tirmidhi, Ahmad, Nisai & Ibn Jarir] We need to remember the statement of Ibn Masud (ra): “The Jama’a is Haq (truth) even if it is one person”. The unification of the day in which the fast begins and the day in which Eid begins for all the Muslims world-wide is a duty which Allah has prescribed upon them and one of the aspects of their unity. Allah (swt) has clearly and specifically determined in the Shari'ah texts the day of fasting and the day of Eid. Allah (swt) says: يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ “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.” [TMQ 2:189] فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ “Whoever witnesses the crescent of the month, he must fast the month." [TMQ 2:185] Bukhari and Muslim reported on the authority of Abdullah Ibnu Omar (may Allah be pleased with them) that the Messenger of Allah (saw) mentioned Ramadhan and 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)." Muslim also reported on the authority of Abdullah Ibnu Omar (R) that the Messenger of Allah (saw) made mention of Ramadhan and with a gesture of his hand 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." Bukhari reported on the authority of Ibnu Omar (R) that the Messenger of Allah (saw) said: "The month consists of 29 nights, so do not fast till you have sighted it (i.e. the new moon), and if the weather were cloudy, then complete it as thirty days." In the narration of Muslim, the Messenger of Allah (saw) said: "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 also reported on the authority of Abdullah Ibnu Omar that the Messenger of Allah (saw) said: “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 at the commencement of the month of Shawwal) then break it, and if the sky is cloudy for you, then calculate it (and complete thirty days)." These Ahadith are very clear and unequivocal, in them the Messenger of Allah (saw) orders us to fast when the sighting of the new moon of Ramadhan is confirmed, and orders us to break fast when the sighting of the new moon of Shawwal is confirmed; these orders are binding and their violation is a sinful act just like the abandoning of any other duty or the committing of an unlawful act. The command of fasting and breaking fast is general: "Do not fast till you see it and do not break fast till you see it." - "Do fast when you it is sighted and break fast when it is sighted." The verb ‘Sumu’ ‘Do fast’ is in the plural form includes all Muslims all over the world. Furthermore, the word ‘Ruayateh’ 'sighting' has also come in a general form: "When it is sighted" or "If it is sighted."; this means that it includes any sighting, and it does not merely apply to the person who sights the new moon, nor does it specifically apply only to the people of his own country, for the address which orders the fast and the breaking of the fast is general and comprehensive, as is the address concerning the sighting, therefore, the rule is undoubtedly general. The command is not for individual Muslims to sight the moon and then begin fasting or to make Eid based upon their personal sighting. Even the Prophet (saw) used to begin fasting when he had not personally seen the moon but a Muslim had reported to him that they had seen it. Ibn Umar (ra) reported, "During the time of the Prophet (saas), the companions went looking for the new crescent. So I told the Prophet (saw) that I saw it. So he fasted and told the companions to fast." [Abu Dawud & Hakim] Therefore, the command of fasting and of breaking the fast when the new moon is sighted is a command which addresses all Muslims all over the world. So for example if the new moon was sighted in Rabat on Friday night, and was not sighted in Jakarta on Friday night but on Saturday night, the people of lndonesia must act upon the sighting of the new moon in Morocco, they must therefore begin the fast on Friday if the new moon was that of Ramadhan; if they did not fast that day they should compensate for that day because the obligation to fast has been confirmed by the sighting of the new moon by any Muslim anywhere in the world. Also, if the new moon was that of Shawwal, they should break their fast when news about the sighting reaches them even if they did not sight it themselves, for the moment the sighting is confirmed, they must break their fast, and it would be sinful for them to continue fasting. Therefore, the Shari'ah rule states that if the people of one country sighted the new moon, it would be exactly as if all the Muslims have sighted it as well, therefore they should all fast if it is the new moon of Ramadhan, and they should all break fast if it is the new moon of Shawwal. This is the rule of Allah (swt) according to the Shari'ah texts. During the lifetime of the Messenger of Allah (saw), the Muslims used to begin the fast on the same day and break it on the same day despite the fact that they lived in different areas, and this serves as another Shari'ah evidence that the sighting of the new moon in one area obliges all the Muslims to fast together on the same day and break fast together on the same day. As for the Shub'ha (controversial evidence) of those who claim that the beginning of the fast and the end of the fast i.e. the day of Eid could be different, this can be summarised in two points: 1- The first Shub'ha: They claim that to each people living in one country their sighting, for each people should follow their own times just like the times of prayer; this is why they said: The precept lies in the Matali', i.e. the time of rising (of celestial bodies). In answer to this claim we say the following: The times of prayer are subject to their scheduled times and these are different even in the one region, for the signs which the Shari'ah has specified would occur at different times; as far as fasting is concerned, this difference also applies at the time of Imsak (beginning of fast) at dawn and at the time of Iftar (end of fast) just after sunset, this is so because the text has indicated this difference: Allah (swt) 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" [TMQ 2:187] The Imsak and the Iftar times differ from one place to another just like the times of prayer, which also differ from place to place, this difference happens in the one single day, however, the beginning of the month of fasting must begin on the same day all over the whole world, and the difference occurs only in the parts of the single day. This is what the texts of the Ahadith have clearly indicated; and this is what is confirmed by the understanding deduced from the Shari'ah rule. The difference in the rise of the new moon between the farthest two points in the world does not exceed twelve hours; and the classical Mujtahids (learned scholars) are excused for not understanding this deduction from the Shari'ah rule, for at the time, they were not in a position to clearly realise the movements of the earth, sun and the new moon. And now that the deduction made from the rule is understood, there are no pretexts or excuses left for those who claim that the difference in the time of rising could exceed one day, let alone those who claim that it could be even a few days. Therefore, the month of fasting begins for the Islamic Ummah all over the world on the same day and the end of the month of fasting and the beginning of Eid also occurs on the same day for all the Islamic Ummah all over the world. 2- The second Shub'ha: The second Shub'ha of those who claim that the beginning of the fast and the break of fast vary, is deduced from the narration reported by Muslim on the authority of Kurayb who reported that Umm-ul-Fadhl Bintu-l-Harith sent him to Mu'awiya in Al-Sham; he said: “I arrived in Al-Sham and did business for her (Umm-ul-Fadhl Bintu-l-Harith). It was there in Al-Sham that the month of Ramadhan commenced. 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 also observed the fast; whereupon 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 not valid for you? He said: No, this is how the Messenger of Allah (saw) has commanded us." Those who claim that the beginning of fasting and the break of fast may vary, use this Hadith as evidence; they argue that Ibnu Abbas ignored the sighting of the people of Al-Sham and said at the end of the Hadith: This is how the Messenger of Allah (saw) has commanded us. This indicated that Ibnu Abbas learnt from the Messenger of Allah (saw) that the people of one region are not obliged to act upon the sighting of another region; they also argue that this Hadith serves as a specification and an explanation of the Hadith of the sighting. They therefore claimed that the people of each region are commanded to act upon the sighting of the new moon in their region only and not in other regions, thus the beginning of fast and the beginning of Eid vary from one region to another and according to the times of rising. The answer to this claim lies in the fact that this report is not a Hadith of the Messenger of Allah (saw) but the Ijtihad of a Sahabi, and the Ijtihad of the Sahabi is not comparable to the Hadith of the Prophet (saw). The fact that Ibnu Abbas (R) did not act upon the sighting of the people of Al-Sham reflects an Ijtihad and it cannot be used as a Shari'ah evidence; and besides, the Ijtihad is always nullified by the general Shari'ah evidence, thus the Hadith must be acted upon ahead of the Ijtihad which has to be abandoned. Furthermore, the Ijtihad of the Sahabi cannot specify the general term of the Hadith. As for the saying of Ibnu Abbas at the end of the report: "This is how the Messenger of Allah (saw) commanded us.", it is not a Hadith but merely the way Ibnu Abbas understood the Hadith of the Messenger of Allah (saw) in which he (saw) 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:This is how the Messenger of Allah (saw) reported it, nor did he say: This is how we learnt it from the Messenger of Allah (saw), but he said: This is how the Messenger of Allah (saw) commanded us. Imam Al-Shawkani explained the Hadith as follows, he wrote in his book entitled Nayl-ul Awtar the following: "I realise that the evidence is derived from the report of Ibnu Abbas and not from his Ijtihad (exertion) which people understood as such, and what is referred in his saying: "This is how the Messenger of Allah (saw) commanded us.", is his saying (i.e. Ibnu Abbas): So we are still fasting until we complete thirty days; and the command of the Messenger of Allah (saw) lies in the Hadith extracted by the two Sheikhs (i.e. 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] Therefore, what Kurayb has reported does not qualify as a Hadith, but remains as it is, i.e. an opinion of Ibnu Abbas; it does not qualify as evidence and cannot be used as such; it also cannot be used to specify the general term of a Hadith, i.e. the general evidence. Therefore the Shub'ha is nullified and its use as evidence is incorrect. As these two Shub'has are no longer valid there remains no other Shub'ha, and only the evidence derived from the real meaning of the texts would stand, which implies that all the Muslims are commanded to fast when the new moon is sighted anywhere in the world as indicated by the clear-cut meaning of the Hadith of Allah's Messenger (saw) : "Do fast when it is sighted." And all the Muslims are commanded to break fast when the sighting of the new moon is confirmed in any part of the world, and to make that day their Eid day as clearly indicated in the Hadith of Allah's Messenger (saw): "Do break fast when it is sighted." Many of the classical scholars have stated this view, Imam Kasanee of the Hanafi Madhab said in his book Bada as-Sana’i that following other than one sighting for the whole Ummah is Bid’a (innovation). This indicates how weak he felt that the other Ijtihad is. Imam Juzairi said in Fiqh al Madhahib al Arba’a (The Fiqh of the four schools of thought) Volume 1 gives two views of the Hanafi’s regarding this: 1) The sighting of the moon by any Muslim should be accepted whether slave, free, man or woman without inquiring whether they are just or not, 2) The justness should be verified by a Qadi. Darra-Mukhtar, the famous book of Hanafi Fiqh states: "If people living in the West sight the moon, it becomes obligatory for the people living in the East to act on that." [Darra-Mukhtar, Volume 1, page 149] Ibn Taymiyyah concluded: "To summarize: 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 Shar` (Islamic law)." [Al-Fatawa, volume 5, page 111] Some people may argue what if the news reaches us late that the moon has been sighted. This has also been answered in the ahadith. The famous Hanafi scholar Imam Sarkhasi (died 483 A.H.) in Al-Mabsoot quotes the narration from Abu Dawud (2333, 2334) that the Muslims did not begin fasting since they did not see the moon. Then a man, from out of Madinah, came and told the Prophet (saaw) that he had seen it (the moon). The Prophet (saaw) asked him if he was a Muslim to which the man answered in the affirmative. The Prophet (saaw) then said: “Allahu-Akbar! one is enough for all Muslims” The Prophet (saaw) fasted and asked the people to stop eating and start fasting. [Al-Mabsout by Imam Sarkhasi; 3-52] It is also reported in a Saheeh hadith: Abu ‘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 of Allaah (peace and blessings of Allaah be upon him) 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.” [Reported by the five. It is sahih; al-Irwaa’, 3/102, Abu Dawud 1153] Even more comtemporary scholars like the founding and well known scholars of the Deobandi and Barelvi movements of the Indian subcontinent have clearly stated this as the correct view in their Fatawa. It is unfortunate that today many who claim to follow them ignore following this hukm. The co-founder of Dar al-Uloom Deoband, Maulana Rasheed Ahmad Gangohi said: “If the people of Calcutta sighted the moon in Friday, whereas it was sighted in Makkah on Thursday itself, 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.” [Maulana Rasheed Ahmad Gangohi, Sharh Tirmizi (Explanation of 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 Ikhtilaf al Matale’ (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 (soomoo li ru iyatihi we aftaroo li ru iyatihi) “Fast when it is sighted and stop fasting when it is sighted”, because the address ‘soomoo’ and ‘aftaroo’ is ‘aam (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 page 108, Urdu edition] The founder of the Barlevi's 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.” [Maulana Ahmad Raza Khan, Fatawa Rizwi; Vol 4 page 568, Urdu edition] Using calculations It is worth mentioning here that the astrological calculations used to determine in advance when the month of Ramadhan starts and ends do not serve as a substitute for the actual sighting, for the texts mentioned the "sighting"; there is however no harm in using the calculations to help determine the appropriate time to start monitoring the new moon. As for the governments who use these calculations instead of the sighting, their actions contradict the clear texts, and therefore their actions are unlawful and the Muslims are forbidden from relying on their announcements. All the Ahadith connected to the sighting of the moon contain the word “ru’yatehe” which is derived from the word “ra’a”. People who support the idea of calculating the birth of the moon for Ramadan misuse the word “ra’a”. While the word ra’a could mean knowledge, it is not correct to apply this meaning here because of the following reasons: 1. Ra’a, when referring to a single object, means to visualize that object through the eye, i.e. he saw the moon. However, if ra’a refers to two objects, it could mean to know, i.e. he knew the correct opinion. 2. If ra’a is used in reference to a tangible object, it means to visualize the object through the eye. However, if it is used to present an idea or an abstract thing, then it could mean knowledge. Thus, since the Ahadith refer to the moon, which is a tangible object, ra’a here means to visualize sight. Umar (ra) reported that the Prophet (saaw) said: (in translation): “We are ummiyah (unlettered) people, we neither write nor calculate. The month is this way and that, sometimes 29 days and sometimes 30.” Those who calculate say that the command in this Hadith, i.e. to sight the moon, is accompanied by a reason (illah) which justifies the command. This justification being that the Ummah was unlettered (“We neither write nor calculate”). The ruling in terms of its validity goes only as far as its justification. If the Ummah has emerged from its “unlettered state” and is able to write and calculate, it becomes essential to rely on calculation alone. However, this argument is incorrect due to the following: 1. The description of the Ummah in this Hadith, “Ummiyah”, does not imply an illah (legal reason). “Ummiyah” could mean “Arab”. [TMQ 62:2]. “We neither naktub (write) nor nahsib (calculate)...” “Nahsib” in the Hadith carries several meanings such as: we do not use astronomical calculations to determine the legal Shari’i beginning and end of the month; nor do we practice astrology, etc. “Nahsib” does not mean general calculations because Muslims are commanded by the Shar’iah to follow the laws of Zakah, inheritance etc. which do involve extensive calculations. The claim that the Hadith describes the condition of the Ummah at the time of the Prophet (saaw) is false. Further, the claim that this condition serves as an illah is also preposterous. 2. Further, even if this “condition” is considered an illah (reason), Qiyas on this issue is invalid. Firstly, there can be no Qiyas in Ibadaat (ritual worships). Secondly, it contradicts the definite meaning in texts of the numerous Ahadith which clearly illustrate that the “sabab” (cause) for fasting is the sighting of the moon (like the setting of the sun is the sabab for maghrib prayers). Therefore, it is quite clear that the arguments presented to “justify” the beginning of Ramadan through the use of calculations are invalid and haram. The only way to determine the arrival of Ramadan is through sighting the moon. In the Tafseer of Al-Qurtabi, Ibn Nafi'e (ra) reported that Imam Malik bin Anas (ra) said: "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." The renowned scholar Ibn Al'Arabi said, "Some of our people erred when they reported that Imam Shaf'i relied on calculations." Ibn Al-'Arabi commented, "The report is baseless and falsehood." [Tafseer Al-Qurtabi] What about the majority? Today some people argue that we must follow what the majority are practicing, they attempt to misquote Islamic texts about “Holding on to the Jama’a” and they misinterpret these to mean the ‘Jumhoor’ ‘majority’. Islam has obliged sticking to the jama'ah of Muslims under an Imam (Khalifah) not to the majority. Al-Bukhari narrated about Bisr ibn Obaydellah al-Hadhrami that he heard Abu Idrees al-Khoolani say that he heard Huthaifah ibn al-Yaman saying: "The people used to ask the Prophet of Allah (saw) 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 jahilliyah and mischief then Allah brought us this good, so is there any mischief after this good? He (saw) 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." This hadith is clear in its expression that the Prophet (saw) orders Muslims to adhere to the jama'ah of Muslims and to adhere to their Imam, and to leave those who invite people to the doors of hell. When the questioner asked him that in case the Muslims have no Imam and no jama'ah what he has to do in regard with those who call at the doors of hell, the Prophet (saw) ordered him to abandon these groups, not to disassociate himself from the Muslims nor to abstain from the action for establishing an Imam. So his order is clear, disassociate yourself from all those groups, and he emphasised the dissociation of those groups even to the extent that his isolation from them would make him clench to the trunk of a tree until death comes to him. It means adhere to your deen by staying away from the misleading callers who are at the doors of hell. In this hadith there is no excuse or permission (for anybody) to abandon the work for establishing a Khaleefah, it is, rather, confined to the command of adhering to the deen and abandoning the callers at the doors of hell, and the sin will remain on him if he does not work to establish a Khaleefah. So he is ordered to abandon the misleading groups in order to save his deen from the callers of the misguidance, even if he had to clench to the trunk of a tree, but not to distance himself from the Muslim community and abandon the work for establishing the laws of the deen and establishing an Imam for Muslims. The concept of following the majority rather than following Islam is not based on evidence from the Quran and Sunnah and contradicts many evidences about enjoining the good and forbidding the evil even in the face of hardship, the Prophet (saw) said: "The master of martyrs (sayyid al-shuhada) is Hamza, and a man who stands up to a tyrant ruler and gives him nasiha (advice). And so the ruler kills him" 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? The Kuffar. Why is it that in Delhi people will follow the sighting in any other part of India but not of Pakistan when it is geographically closer than many parts within India itself like Kerala or Tamil Nadu. In Pakistan people will not follow the sighting of Bangladesh but before 1971 when it was East Pakistan they would, why? The Messenger of Allah (saw) said, “He is not one of us who calls for ‘asabiyyah, (nationalism) or who fights for ‘asabiyyah or who dies for ‘asabiyyah.” [Abu Dawud] O Muslims! When you hear that a Muslim country, any country, no matter how near or how far, declares that it has been confirmed according to the lawful way that the new moon of Ramadhan has been sighted, you must begin your fast, and you are forbidden to wait for the ruler or the Mufti in your part of the world to give you permission to fast, and when you hear that a Muslim country, no matter how near or how far, has declared that the sighting of the moon of Shawwal has been confirmed, by relying on the method recognised by Shari'ah, you must break your fast and celebrate the Eid, you are forbidden from waiting for the ruler's or the Mufti's permission to celebrate Eid. You fast and you break fast by the command of Allah (swt) and His Messenger (saw), not by the command of those disbelieving mischievous rulers, and not by the command of those Muftis who are more anxious to please the rulers rather than to please Allah (swt). . 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 (saw) said: There is no obedience to the one who does not obey Allah 'azza wa jall.' Muslim on the authority of Abu Hurayrah: that “The Messenger of Allah (saw) forbade fasting on two days, the day of al-Adha and the day of al-Fitr”. Posted by Islamic Revival at Monday, September 18, 2006

THE METHOD TO ESTABLISH KHILAFAH

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Bangsa ini Harus Segera Bertobat

Assalâmu‘alaikum wa rahmatullâhi wa barakâtuh.

Pembaca yang budiman, negeri ini seolah menjadi negeri segudang bencana; baik bencana alam maupun bencana kemanusiaan. Bencana alam ada yang bersifat alamiah karena faktor alam (seperti gempa, tsunami, dll), tetapi juga ada yang karena faktor manusia (seperti banjir, kerusakan lingkungan, pencemaran karena limbah industri, dll). Adapun bencana kemanusiaan seperti kemiskinan, kelaparan serta terjadinya banyak kasus kriminal (seperti korupsi, suap-menyuap, pembunuhan, perampokan, pemerkosaan, maraknya aborsi, penyalahgunaan narkoba, dll) adalah murni lebih disebabkan karena ulah manusia. Itu belum termasuk kezaliman para penguasa yang dengan semena-mena menerapkan berbagai UU yang justru menyengsarakan rakyat seperti UU Migas, UU SDA, UU Listrik, UU Penanaman Modal, UU BHP, dll. UU tersebut pada kenyataannya lebih untuk memenuhi nafsu segelintir para pemilik modal ketimbang berpihak pada kepentingan rakyat.

Pertanyaannya: Mengapa semua ini terjadi? Bagaimana pula seharusnya bangsa ini bersikap? Apa yang mesti dilakukan? Haruskah kita menyikapi semua ini dengan sikap pasrah dan berdiam diri karena menganggap semua itu sebagai ’takdir’?

Tentu tidak demikian. Pasalnya, harus disadari, bahwa berbagai bencana dan musibah yang selama ini terjadi lebih banyak merupakan akibat kemungkaran dan kemaksiatan yang telah merajalela di negeri ini. Semua itu tidak lain sebagai akibat bangsa ini telah lama mencampakkan syariah Allah dan malah menerapkankan hukum-hukum kufur di negeri ini.

Karena itu, momentum akhir tahun ini tampaknya bisa digunakan oleh seluruh komponen bangsa ini untuk melakukan muhâsabah, koreksi diri, sembari dengan penuh kesadaran dan kesungguhan melakukan upaya untuk mengatasi berbagai persoalan yang melanda negeri ini. Tampaknya bangsa ini harus segera bertobat dengan segera menerapkan hukum-hukum Allah SWT secara total dalam seluruh aspek kehidupan mereka. Maka dari itu, perjuangan untuk menegakan syariah Islam di negeri ini tidak boleh berhenti, bahkan harus terus ditingkatkan dan dioptimalkan. Sebab, sebagai Muslim kita yakin, bahwa hanya syariah Islamlah—dalam wadah Khilafah—yang bisa memberikan kemaslahatan bagi negeri ini, bahkan bagi seluruh alam raya ini.

Itulah di antara perkara penting yang dipaparkan dalam tema utama al-wa‘ie kali ini, selain sejumlah tema penting lainnya. Selamat membaca!

Wassalâmu‘alaikum wa rahmatullâhi wa barakâtuh.

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EDITORIAL
10 Jan 2010

Ketika berbicara di televisi BBC, Perdana Menteri Inggris Gordon Brown menyerukan intervensi lebih besar dari Barat di Yaman dan menyerang tuntutan bagi kekhalifahan dunia di dunia Muslim sebagai sebuah “ideologi pembunuh” dan suatu “penyimpangan dari islam “.
Taji Mustafa, Perwakilan Media Hizbut Tahrir Inggris berkata: “Gordon Brown, seperti halnya Tony Blair yang memerintah sebelumnya, berbohong [...]

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09 Jan 2010
بِسْـــمِ اللهِ الرَّحْمٰـــنِ الرَّحِيـــم Sia-sia Saja Menggantungkan Harapan Kepada Rencana-rencana Pemerintahan Partai Keadilan dan Pembangunan (AKP)! Pemerintahan Partai Keadilan dan Pembangunan...
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  • 1/24/2010: Halqah Islam dan Peradaban edisi 16
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AL-ISLAM
Al-Islam

ACFTA-PASAR BEBAS 2010: “BUNUH DIRI EKONOMI INDONESIA”

Mulai 1 Januari 2010, Indonesia harus membuka pasar dalam negeri secara luas kepada negara-negara ASEAN dan Cina. Sebaliknya, Indonesia dipandang akan mendapatkan kesempatan lebih luas untuk memasuki pasar dalam negeri negara-negara tersebut. Pembukaan pasar ini merupakan perwujudan dari perjanjian perdagangan bebas antara enam negara anggota ASEAN (Indonesia, Thailand, Malaysia, Singapura, Filipina dan Brunei Darussalam) dengan Cina, [...]

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