Thursday, September 28, 2006

Ramadhan - Month of the Quran & its affect upon us

The following is a transcript of a Khutba given on this subject some time ago.

¨ The graceful month of Ramadhan has set in; the month during which the gates of Mercy are wide open, the gates of Hell are shut and the Shayateen are chained up. It is a month chosen by Allah (swt) as a month of fasting; an act of Ibadat that Allah (swt) made special to Him. He (swt) favoured this month over all other months by making it the month of mercy and reverence for all the believers.

¨ Also, in this month were revealed the scriptures of Ibrahim (as) and Musa (as), as well as the Zabuur and the Injeel. Indeed, this month is the most superior of months in which Allah (swt) revealed His final revelation, the Quran.

¨ So in this month we recite the Quran everyday, we pray the Taraweeh salah in which the Quran is recited. But do we understand and practice this Quran? Aisha (ra) described the Prophet’s (saw) character as being the walking Quran, are we in our characters like the Quran. Do we implement in our lives? Do we feel the weight of the Quran on our shoulders? Do we feel the burden of the Quran? Have we realised the power and might of this Quran which revealed by the one almighty in power?

Allah (swt) says in the Quran in Surah al Hashr:

“Had We sent down this Qur’an on a mountain, you would surely have seen it humbling itself and split asunder (crumbling) by the fear of Allah. Such are the parables that We put forward to mankind that they may reflect.” [TMQ - Al-Hashr: 21]

¨ Allah (swt) is saying that if He had sent the Quran upon a mountain, imagine the size and magnitude of a mountain. From humbling itself it would split asunder by the fear of Allah.

¨ Brothers let us ask ourselves, the Quran has been revealed to us, not to the mountain! Do we feel humbled by it?

“Such are the parables that We put forward to mankind that they may reflect.”

¨ Is this the impact that the Quran has on our souls and on the lives of this Ummah. Let us look at the impact that this Quran had on the Sahabah and the Muslims in the past, it is known that some of the Sahabah when hearing a verse of the Quran would faint.

¨ So what made Abdullah ibn Masud go out and recite this Quran in front of the Quraysh and endured a beating, fearing none but Allah.

¨ So what made Abu Huraira (ra), one of the stars of the sky cry on his deathbed and he was asked: “What makes you cry?” He replied: “I do not cry for this world of yours, rather I cry over the long journey ahead of me and how few provisions I have with me. I am rising on a runaway to paradise and Hellfire and I do not know which of them it would lead to.”

¨ What made Tariq bin Ziyad, the conqueror of Spain in the month of Ramadhan burn his boats motivating the Muslims that Paradise lay ahead of them and defeat and the sea to the rear, leading to the conquest of Spain in this blessed month.

“Verily Allah hath bought of the believers their lives and their riches for the price that theirs shall be the Garden” [TMQ 9:111]

¨ Brothers Mu’ad ibn Jabal (ra) once called the people of the town and said to them, “Today the reciters of Quran are few but the implementers are many, what of the time when the reciters will be many and the implementers will be few.”

¨ He was decribing our time brothers! Today the reciters may be many but the implementers are few.

¨ Today brothers why is it that many Muslims come to the mosque and pray taraweeh – so we see the mosques are full but as soon as Eid comes, many people stop coming to the mosque, stop reading the Quran and even stop praying regularly. Today brothers we read the Quran but do we implement it?

Allah (swt) said:

“O mankind! We have created you male and female, and have made you nations and tribes that you may know one another. The noblest of you, in the sight of Allah, is the best in conduct. Allah is the Knower, Aware.” [TMQ 49:13]

¨ Ibn Abi Hatim al-Razi said that the circumstances in which this Ayah was revealed, the Asbab an Nuzul (circumstances of revelation) was when in the opening of Makkah which occurred in Ramadhan, the Prophet (saw) ordered Bilal (ra) to say the Adhan and Abu Sufyan said can’t you find someone better than this black man to say the Adhan then this verse was revealed. Explaining to us that in Islam no one better on the basis of colour or from what part of the world he has come – rather what distinguishes us in the sight of Allah (swt) is our actions. So the noblest of us is the best of us in our actions.

The Prophet (saw) said:

«إن الله يرفع بهذا الكتاب أقواماً ويضع به آخرين».

“Allah will elevate some nations through this book and degrade others with it” [Muslim]

¨ We know how the Islamic Ummah was elevated in the past through the implementation of the Quran, the Khalifah’s in the past through implementing the Shariah of Allah made this Ummah elevate and progress and look how we are degraded today when the Quran is not implemented.

¨ Today brothers the Quran is not implemented in our lands, if we look to the problems in Palestine, Iraq, Afghanistan or others how do our countries deal with them? What solution do these people bring, do they look to the Quran and the Sunnah which tells us to liberate Muslim land and not to take the Christians and Jews as our Allies? No! rather they run to America and the United nations for solutions.

Ziyad ibn Labid narrated that Allah's Messenger (saw) spoke of something and said: It will happen when knowledge will be no more. I said: Allah's Messenger, how will knowledge vanish despite the fact that we will be reciting the Qur'an and teaching its recitation to our children and our children will teach its recitation to their children up to the Day of Resurrection? Thereupon he said: Ziyad, may your mother weep over you. I was of the opinion that you were one of those who have greatest understanding of religion in Medina. Do these Jews and Christians not recite the Torah and the Bible but not act according to what is contained in them? [Transmitted by Ahmad, Ibn Majah, Tirmidhi.]

¨ Today brothers the rulers have become like the Jews and the Christians who may recite the Quran but not implement it, they even attack those who work for the re-establishment of the Khilafah. So we may hear of the beautiful recitation of the Quran in the Haram in Makkah, yet we see that the Quran is not implemented over this land in which the Ka’ba resides. Rather the Americans still have their troops stationed in this land.

¨ Brothers today some Muslims have become like the Christians and the Jews because they recite the Quran and not act according to it in their lives, so limit the quran to Ramadhan and not in the rest of their lives.

¨ The leaders of the Muslim lands have made Bush their Mufassir, the Whitehouse their Qibla and hold fast to the rope of Kufr.

¨ We need to take the Muhammad (saw) as our Mufassir, restore the Ka’ba as our Qibla and hold fast to the book of Allah. Allah (swt) says:

“And hold fast all together by the rope which Allah and be not divided among yourselves” [TMQ 3:103] Ibn Masud said that the rope of Allah in this ayah means the Quran.

¨ Brothers we are in the month of reward in which the Quran was revealed, we must hold fast to the rope of Allah, we must recite the Quran, increase our understanding of it and implement it in our lives.

Abdullah ibn Abbas narrated that the Prophet (peace be upon him) said: “He in whose heart there is nothing of the Qur'an is like a house in ruin.” [Transmitted by Tirmidhi.]

¨ Brothers the Quran should never be allowed to left on our shelves gathering dust, we must realise that it is the Guidance that Allah (swt) has sent for humanity.

The Messenger (saw) said “Learn the Qur’an and recite it, because the example of one who learns the Qur’an, reads it and recites it in Tahajjud is like an open bag full of musk, the fragrance whereof spreads over the entire place, and a person who has learnt the Qur’an but sleeps while the Qur’an is in his heart, is like a bag of musk but with its mouth closed” [Tirmidhi, Nisaa’i, Ibn Majah, Ibn Hibban]

¨ Brothers let us not allow our hearts to become rusty devoid of the Quran!

The Prophet (saw) said, "These hearts become rusty just as iron does when water affects it." On being asked what could clear them he replied, "A great amount of remembrance of death and recitation of the Qur'an." [Bayhaqi transmitted it in Shu'ab al-Iman. Abdullah ibn Umar narrated]

¨ Brothers! The implementation of the Quran is what the world is in need of today, look at the oppression in every place – In Palestine, Afghanistan, in Iraq, in America, in Britain – where we see people wondering chasing after some alcohol or drugs looking for escapism from this world.

Allah (swt) says:

" ALIF-LAAM-RAA'. This is a Book we have revealed unto you, O Muhammad, in order that you may lead mankind out of darkness into the light”. [TMQ Ibrahim:1-2]

¨ So brothers let us make this month of Ramadhan, the month of prayer, the month of worship, the month of recitation of Qur’an, the month of giving Zakah, the month of strengthening the relations between our relatives, the month of generosity and goodness to the needy, the month of being aware of our speech and actions, the month of re-invigorating our Iman and purifying our hearts and the month of engaging in the da’wa to re-establish the Khilafah, the implementation of the Quran on the earth.

Tuesday, September 26, 2006

Comparisons from the Battle of Ain Jaloot

The month of Ramadhan is indeed a month of blessing in which the Muslim seeks to gain nearness and the immense reward from Allah (Subhanahu Wa ta’ala). It is also a month in which many lessons can be drawn from Islamic history. During this month the Muslims fought many battles thereby expanding the mercy of Islam into new lands and also repelling the aggressors that invaded the Islamic lands to restore the protection and authority of Islam and the Muslims. One such famous battle was the Battle of Ain Jaloot in 658 Hijri against the Tartar invasion, which is considered as one of the greatest victories in the annals of human history. Considering the current predicament of the Muslims in Afghanistan, Palestine, Kashmir, Indonesia, Bosnia, Chechnya – indeed the Muslims all over the world, there are many comparisons and key lessons that can be learnt from this famous battle.

Overview of the Battle
Towards the end of 656 Hijri the Tatars launched one of their largest assaults on the land of the Islamic Khilafah, resulting in the seizure of the Khilafah capital, Baghdad, the killing of the Khalifah Mu’atasim Billah, and the occupation of three quarters of Islamic land. Heading towards Egypt and Morocco, the last stronghold of the Muslims, the Tartars sent a threatening letter to the Ameer of Egypt, Mahmoud Saifudeen Qutuz, which included the following statement, "We have demolished the land, orphaned the children, tortured the people and slain them, made their honoured despised and their leader a captive. Do you think that you can escape from us? After a while you will know what's coming to you..." Due to the Muslims weakness and low morale, it was thought that such a threat would suffice in breaking any resistance from the Muslims. However, Qutuz had a different reply. He killed the Tatarian delegation and left their corpses hanging in his capital, lifting his soldiers and people's spirit on the one hand, and putting down his enemy's and that of their spies and loyalists on the other hand.

This raised the spirit of the Muslims and simultaneously shocked the tartars for they realised they were facing a leader unlike those they had previously encountered.

Qutuz rallied the Muslims to prepare for the inevitable battle that would occur. Under his leadership, Muslims were rallied upon Iman, unity and the necessary weapons of steel to confront the enemy. He sought the help of Governors and Scholars alike to unify, stand for the defense of Islam and focus the efforts of the Muslims towards the liberation of the Islamic lands.

Then it was time to engage the enemy on the battlefield at Ain Jaloot on the Friday 25th Ramadhan 658. Qutuz led the Muslims into the battle, which initially swayed towards the Tartars. Observing this, Qutuz climbed on a rock, throwing his helmet away, shouting "Wa Islamah. Wa Islamah.” Urging the army to keep firm and fight Allah's enemies. The frustrated leaders of the army looked towards that voice to see their leader's flushed face, hitting angrily with his sword and engaging the enemy. Qutuz's courage stunned his leaders who promptly followed his footsteps, lifting the morality of the Muslim army. Soon, the battle shifted in favour of the Muslims, until the Tatarian army was shattered and fled from the battle. Victory was for Islam and the Muslims. As for the Tartars, when they realised their incursion and dominance in the Islamic East was fading and that Muslims regained their power, they escaped towards their homeland, which eased Qutuz's efforts to liberate all of Shaam in a few weeks.

Such a decisive victory for the Muslims under a sincere leadership, at a time when they were weak and overpowered by the enemy draws many comparisons with the situation of the Muslims today:

Comparison 1 – Treachery of the Rulers
The ability of the Tartars to have achieved from the beginning such a crushing blow against the Muslims, taking the capital of the Khilafah, killing those sincere to the Deen and then taking hold over two-thirds of Islamic land resulted from the treachery of Al-‘Alkami. Al-‘Alkami was the minister to Khaleefah Mu’atasim Billah. He tricked Mu’atasim to make peace with the Tartars whilst at the same time conducting secret correspondence with the Tatars, promising them to halt any resistance against them providing that they appoint him as Khaleefah and allow him to establish his own state in Baghdad. This treachery led to the death of Mu’atasim and the sincere governors and scholars who went to negotiate with the Tartars only to be killed. It also led to the death of Al-‘Alkami at the hands of the Tartars, for their promises to him meant nothing.

Compare the treachery of Al-‘Alkami to that of the rulers over the Muslims today. The Muslims are being tricked into making peace with Israel through the actions of the rulers, many of whom have publicly already made their peace, like Mubarak of Egypt, Abdullah of Jordan and Arafat of Palestine. The result of this treachery is the continual existence of Israel and the betrayal and bloodshed of the Muslims in Palestine who live as oppressed prisoners under Israeli rule. What did these leaders get in return from the enemy? Bankrupt economies, social deprivation, absence of political will, the perpetual fear of Israeli aggression and a Muslim Ummah that has recognized their treachery and work to remove them from power. As for the example of Musharraf, he attempted to convince the Muslims of Pakistan the benefits of allowing America to bomb the Muslims in Afghanistan for economic benefit, the easing of sanctions and a say in the formation of a new government in Afghanistan. What did Musharraf get in return for his services to America? The economic benefits promised by America are insignificant in dealing with the total debt that Pakistan is servicing and linked to the harsh structural adjustment policies of the IMF that seek to place the vital economic resources in the hands of private foreign investors and institutions whilst placing further hardship upon the Muslims of Pakistan. Politically, Musharraf was ‘shocked’ to discover that the Northern Alliance had entered Kabul with the permission of America, though America had agreed to halt the Northern Alliance advance into Kabul until it had consulted with the Pakistani leadership.

These rulers and their treachery has gained nothing for Islam, the Muslims, neither for themselves – yet they persist in their treachery and Allah (Subhanahu Wa ta’ala) says (to the nearest meaning), “As for those who take the Kafir as allies in preference to the believers, do they hope to be honoured by them, when behold all honour (Izza) belongs to Allah alone” (TMQ An-Nisa: 139)

Comparison 2 – Responding to the Threat of the Enemy
The Tartars had sent a chilling reminder to the Muslims about any opposition to their expansion and rule. But though the Muslims were weak and of low morale, Qutuz stood firm upon Islam responding to the threatening letter with an equal threat. His stance to the delegates of the Tartars was to inform them that they were dealing with a people that would not permit the desecration of Islam, its people and its lands. Then he took steps to mobilize his resources to prepare for the battle.

Compare this to when President Bush of America declared that the war of Afghanistan was a war in which countries had to choose sides. To the UN delegates he stated and threatened categorically this choice was, “Either you are with us or against us.” How did the rulers over the Muslims respond to this threat which would mean the desecration of Islam, its people and lands?

Musharraf, Karimov and the Turkish leadership were from those who not only supported America in its threat, but provided the necessary intelligence and logistical support for America to carry out its attack upon the Muslims of Afghanistan. Gaddafi of Libya, Abdullah of Jordan were from those who publicly supported America and even gave their support for the bombing to continue during the month of Ramadhan. Others such as Bashier (Sudan) and Arafat offered their support by compiling a list of ‘suspected terrorists’ in their states and handing them over to the CIA.

The likes of Bashar al-Assad of Syria implicitly gave their support to America by wanting to gain assurance that America’s threat was confined to Afghanistan and did not extend to the Arab states. As for the likes of Saddam Hussein his flaunting opposition to America’s threat cannot be considered in the same ilk as the stance of Qutuz. Qutuz stood upon Islam and his desire to protect Islam whereby Saddam, without the need of America has desecrated Islam, taken the blood of the Muslims and siphoned their resources in Iraq. As for his political stance it is purely for the benefit of his western backers i.e. Britain.

While Qutuz’s response to the Tartars threat raised the spirit of the Muslims and simultaneously shocked the enemy, the response of the rulers of today in similar circumstances has left the Muslim Ummah in despair and simultaneously reassured the Americans about their compliance to her will.
And Allah (Subhanahu Wa ta’ala) says (to the nearest meaning), “If you help the cause Allah, Allah will help you and make your foothold firm.”

Comparison 3 – Response of the Scholars
Amongst the many publicly renowned scholars who contributed to the encouraging the Muslims to unify and prepare for the Jihad was the "Shiekh of Scholars" Al-`Izz Bin Abdis-Salam. Aside from responding to this command with vigour rallying the Muslims and using the Mimbar (pulpit) of the masaajid to remind the Muslims of their responsiblities, such was the integrity of Al-‘Izz that even when Qutuz required a fatwah to impose taxes upon the people in order to equip the Muslim army, Al-‘Izz refused until all the wealth of the governors and their leaders was spent.

Compare this with the scholars who have taken the public positions in the Muslim world today, whilst those of sincerity languish in the prisons of the Muslim world. How the scholars taking the public positions have permitted the rulers to partake in such betrayal against Islam and the Muslims in Afghanistan and in their own states. When Prince Nayef, the Saudi Interior Minister said “Nobody has the right to issue a fatwa [religious ruling] calling for a jihad [holy war] and support for the Afghan regime, except the ifta [jurisprudence] council or whoever is assigned by that council to issue a fatwa. All religious scholars agree on this, and jihad is not obligatory unless ordered by the leader of the country,” where were the scholars of the ifta council to declare the Jihad? In America, one such Imam declared the duty of the Muslims in the American army to defend their homeland (America) and attack those who America considers her enemy. How, instead of restraining the just ruler to the truth, they permit the corruption of the unjust rulers who have sought to retain the division of the Muslim lands and the implementation of Kufr upon the heads of the Muslims. In addition they have permitted the rulers to take the wealth through the imposition of harsh and unbearable taxes like in Pakistan with the General Sales Tax (GST) and the raising of VAT in Sudan as a substitute for direct taxes.

It was narrated that by Abi al-A'war As-Silmee (ra) reported that the Messenger of Allah (Sallallahu Alaihi Wasallam) said: "Beware of the doors of the ruler for they have indeed become a source of trouble and humiliation"

And Muhammad (Sallallahu Alaihi Wasallam) also said, “Shall I inform you of the perfect Scholar?”. The Sahabah replied, “yes.”. He (Sallallahu Alaihi Wasallam) said, “The perfect scholar is the one who does not deprive the people of the Mercy of Allah, does not give them hope of salvation from punishment but neither makes them lose hope of His Mercy, nor discards the Qur’an in favour of something else.”

Comparison 4 – Preparation for the Battle
Qutuz gathered the governors, the scholars and the Muslims upon Iman, unity, the preparation to fight and focusing upon the victory of Allah (Subhanahu Wa ta’ala) over the enemy. The necessary money was raised towards this objective and the army was mobilized to engage in the battle to defend Islam, its followers and lands and to fight the usurping aggressor.

Compare this with today, how the rulers have prepared the governors, scholars and army for the battle. Musharraf helped the Americans prepare for the battle against the Muslims and deserted the Muslims completely. He instructed the army to prepare to stand on the Afghan-Pakistani border to prevent any Muslims fleeing from Afghanistan to seek refuge in Pakistan rather than stand alongside their Muslims brothers in Afghanistan to fight against the enemy. Musharraf used the army to quell any demonstrations that voiced support for the Jihad in Afghanistan and prohibited the raising of money towards the Jihad. While this was occurring, a unit of the Jordanian army was returning from over a 1500 mile distance UN duty to protect British interests in Sierre Leone and flew over Palestine upon their return, forgetting that Muslims, just 10 metres next door in Palestine were suffering at the hands of Israeli aggression.
Have the rulers forgotten the words of Allah (Subhanahu Wa ta’ala) when He (Subhanahu Wa ta’ala) says (to the nearest meaning), “Prepare the tethered horses…so that you strike fear in the heart of the enemy” (Al- :) and He (Subhanahu Wa ta’ala) says (to the nearest meaning), “O you who believe do not take my enemy and your enemy as allies and protectors…” (Al-Mumtahinah: 1)

Comparison 5 – Calling to Islam at times of Need
During the battle, when initially the Tartars were in ascendancy Qutuz climbed on a rock, throwing his helmet away, shouting "Wa Islamah.. Wa Islamah..", urging the army to keep firm and fight Allah's enemies. This attitude can be seen from the example of Muhammad (Sallallahu Alaihi Wasallam) during the battle of Uhud when he rallied the nine Sahabah (Ridhwan Allahu Alaihim) who were around him by shouting, “Come on! I am the Messenger of Allah,” at such a time when the Qurayshi army had gained the upper hand in the battle and many of the Muslims had become weak and deserted the battle believing that Muhammad (Sallallahu Alaihi Wasallam) had been killed. This was the Iman, passion and love of Islam that that Qutuz wanted to build within the Muslims.

Compare this to the rulers of today. Though the need to rally the Muslims upon Islam and Allah’s (Subhanahu Wa ta’ala) help is evident, we find the rulers shouting, “Wa America!! Wa UN!! Wa NATO!!” Arafat and the Arab rulers did not seek to rally the Muslims behind Islam on the matter of Israel. On the contrary Arafat announced that there could be no peace unless America was the broker. Likewise, when Musharraf was put under pressure from America on the matter of Afghanistan, he responded by rallying the Muslims to accept the American demand to use her air bases to launch attacks against Afghanistan.

Do the rulers not remember the duaa’ of Muhammad (Sallallahu Alaihi Wasallam), after he was chased out of Ta’if bleeding from the stones that were thrown at him by the children and slaves and he lamented, “O Allah! To you I complain of my weakness, little resources and lowliness before man. O Most Merciful! You are the Lord of the weak and You are my Lord. To whom would you confide me? To one afar who will misuse me or an enemy to whom You have given dominance over me? If You are not angry with me I do not care Your favour of well-being on me is sufficient for me. I take refuge in the light of your countenance by which the darkness is illuminated and the things of this world and the next are rightly ordered, lest Your Anger descends upon me or Your Wrath not Light upon me but come down upon me. It is for You to be satisfied until You are well pleased. There is no power and no might except in You.”

Comparison 6 – Impact of the Battle
The direct outcome of this battle was the liberation of the Muslims from the Tatarian rule and their corrupt creed, lifting the spirit and esteem of Muslims, and regaining the strength and position of the Islamic State which stood for centuries defending Islam and Muslims against the spread of Kufr.
Compare today. Look at the Arab-Israeli wars, the Pakistan-Indian wars, Bosnia, Palestine, Gulf Crisis etc…. – the direct outcome has been one of the rulers over the Muslims reinforcing the subjugation of Kufr, destroying the esteem and spirit of the Muslims and betraying Islam and the people. The aftermath of Afghanistan shows the Afghan leaders gathered around with begging bowls at the Bonn conference over the new government for Afghanistan after the blood of Muslims is spilt whilst America sizes up its options to attack another part of the Muslim land in its pursuit of ‘terrorists’.

The battle of Ain Jaloot was a glorious event in the annals of Islamic History and if the comparisons which were made were to evoke a true lesson that we would learn from and tread the path of, it would be the following:
Under the sincere Islamic leadership, the Muslims were unified, gained strength and direction from their weakness, their Iman re-ignited and the prepared armies of the Muslims were unleashed to repel the aggressor, defend the lands and body of the Muslims and return the authority to Islam.
Today we lack this sincere leadership and the Islamic system that would mobilize the resources of the Muslims towards the duty of Islam and the Muslims. Leaders who seek victory for the enemies of Allah, His Messenger and the Muslims lead us.

The blessed month of Ramadhan should not pass without the Muslims recognizing and engaging in the duty to remove these leaderships and their corrupt systems that they implement upon us.
May Allah (Subhanahu Wa ta’ala) Help us to complete our fast and obligations and to establish His rule, the Khilafah.

And Muhammad (Sallallahu Alaihi Wasallam) said, “Allah is Great, praise is to Allah, Who has fulfilled His Promise, assisted His servant and defeated the coalition alone.”

By Burhan Hanif

Monday, September 25, 2006

Activist for Khilafah martyred in Iraq

بسْمِ اللهِ الرَّحمَنِ الرَّحِيمِ

مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُم مَّن قَضَى نَحْبَهُ وَمِنْهُم مَّن يَنتَظِرُ وَمَا بَدَّلُوا تَبْدِيلاً

"Among the Believers are men who have been true to their covenant with Allah: of them some have died, and some (still) wait: but they have never changed (their determination) in the least." [Al-Ahzab: 23]

On 11 September 2006 Hizb ut-Tahrir - Wilayah of Iraq announced the death of one of its youth, carrier of the Dawah, the martyr: “Hikmat Wali Al-Ta’i”

Who was kidnapped on Wednesday 06.09.2006, by the armed gangs which were brought up and nourished under the shade of the occupation, his body was found on 11.09.2006 -with signs of brutal torture on it– in the judicial medical center in Baghdad.

A press release from the Media office of Hizb ut-Tahrir Wilayah of Iraq said that in spite of what its members are being exposed to in Iraq and in other countries, from arresting, torture and killing- it will not divert from its goal for which it has been working for more than half a century, which is to resume the Islamic life, by establishing the Khilafah on the path of prophethood, and in the legal method which Prophet Muhammad (saw) had followed, through intellectual debate and political struggle, and away from the materialistic (i.e. violent) deeds.

At the time when our hearts are full of grief and sorrow, we entrust our martyrs to Allah Almighty, he is the best patronage and the best supporter.

May Allah encompass the deceased with his great mercy, and let paradise be his residence, with the prophets, believers, martyrs and pious, who are the best company.

ولا حول ولا قوة إلا بالله العلي العظيم
There is no power or strength except with Allah the sublime and mighty.

18 Sha’ban 1427 AH
11 September 2006 CE

The Arabic press release which is the source of this information can be found on

Ramadhan Timeline

The first revelation. The most significant event that occured during Ramadan is the revelation of the Quran to Prophet Muhammad (saw). Prophet Muhammad (saw) was in the cave in Mount Hira when the Angel Jibrael came to him with the first five ayat of Surat Al-Alaq. Allah (swt) says: "Ramadan is the month in which was sent down the Quran as a guide to mankind also clear signs for guidance and judgement." [2:185] "We have indeed revealed it, (Al-Quran) in the night of power." [97:1]

1 A.H. (After Hijra). In the first year after the Hijrah, the Prophet (saw) sent Hamza ibn Abdul Muttalib with thirty Muslim riders to Saif al Bahr to with a definite task of intercepting a caravan belonging to Quraish. It was a caravan of 300 people including Abu Jahl bin Hisham. The two parties encountered each other and aligned in preparation for fighting. Majdi bin ‘Amr, on good terms with both sides, happened to be there and managed to prevent an imminent clash.

2 A.H. In the second year of Hijrah the Messenger of Allah set out on the 8th Ramadhan with three hundred and five of his companions mounted on seventy camels. The Prophet (saw) and his companions set out to intercept a caravan of their own goods that had been left in Makkah. It was led by Abu Sufyan, himself, and estimated at 60,000 dinars. They were met by a well equipped army of the nobility of Quraish, intent on putting out the light of Islam. Then the two sides advanced and drew near each other at Badr on Friday morning on the 17th of Ramadhan. Despite being outnumbered three to one and appearing weak and unseasoned, the Muslims defended their faith with a burning desire to protect the Prophet (saw) and meet their Lord through martyrdom. Allah (SWT) gave them a decisive victory at Badr on this day of Ramadhan, that would never to be forgotten.

6 A.H. In 6 A.H., Zaid ibn Haritha was sent to Wadi al-Qura at the head of a detachment to confront Fatimah bint Rabiah, the queen of that area. Fatimah had previously attacked a caravan led by Zaid and had succeeded in plundering its wealth. She was known to be the most protected woman in Arabia, as she hung fifty swords of her close relatives in her home. Fatimah was equally renowned for showing open hostility to Islam. She was killed in a battle against these Muslims in the month of Ramadhan.

8 A.H. By Ramadhan of 8 A H., the treaty of Hudaibiyya had been broken and the Muslim armies had engaged the Byzantines in the North. Muhammad (saw) felt the need to strike a fatal blow to Kufr in the Arabian Peninsula and conquer the city of Mecca. Now the time had come to purify the Kaabah of nakedness and abomination. The Prophet (saw) set out with an army having more armed men than Al-Madinah had ever seen before. People were swelling the army's ranks as it moved toward Makkah. The determination of the believers became so awesome that the city of Makkah was conquered without a battle, on the 20th of Ramadhan. This was one of the most important dates in Islamic history for after it, Islam was firmly entrenched in the Arabian Peninsula. During the same month and year, after smashing the idols of Makkah, detachments were sent to the major centers of polytheism and al-Lat, Manat and Suwa, some of the greatest idols of Arabia, were destroyed.

Such was the month of Ramadhan in the time of the Prophet (saw). It was a time of purification, enjoining the good, forbidding evil, and striving hard with one's life and wealth. After the death of the Prophet (saw), the Muslims under the Khilafah carried on this tradition. Ramadhan continued to be a time of great trials and crucial events.

92 A.H. Ninety-two years after the Hijrah, Islam had spread across North Africa, Iran, Afghanistan, Yemen and Syria. Spain was under the tyrannical rule of King Roderic of the Visigoths. Roderic had forced his six million serfs and persecuted Jews to seek the aid of the Muslims of North Africa. Musa ibn Husair, the Umayyad governor of North Africa, responded by sending his courageous general Tariq ibn Ziyad at the head of 12,000 troops. In Ramadhan of that year, they were confronted with a combined Visigoth army of 90,000 Christians led by Roderic, himself, who was seated on a throne of ivory silver, and precious gems, drawn by white mules. After burning his boats, Tariq motivated the Muslims warning them that and Paradise lay ahead of them and defeat and the sea to the rear. They burst with great enthusiasm and Allah (SWT) manifested a clear victory over the forces of disbelief. Not only were Roderic and his forces completely annihilated, but Tariq and Musa succeeded in liberating whole of Spain, Sicily and parts of France. This was the begining of the Golden Age of Al-Andalus where Muslims ruled for over 700 years.

658 A.H. In the seventh century A.H. the Mongols were sweeping across Asia destroying everything that lay in their path Genghis Khan called himself "the scourge of God sent to punish humanity for their sins". In 617 A.H. Samarkand, Ray, and Hamdan were put to the sword causing more than 700,000 people to be killed or made captive. In 656 A.H. Hulagu, the grandson of Genghis Khan, continued this destruction. Even Baghdad, the leading city of the Muslim world, was sacked. Some estimates say that as many as 1,800,000 Muslims were killed in this awesome carnage. The Christians were asked to eat pork and drink wine openly while the surviving Muslims were forced to participate in drinking bouts. Wine was sprinkled in the masjids and no Adhan (call to prayer) was allowed. In the wake of such a disaster threatening the whole Muslim world, Allah (SWT) raised up from the Mamluks of Egypt, Saifuddin Qutz, who united the Muslim army and met the Mongols at Ain Jalut on Friday, 25 Ramadhan 658 A.H. (6 September 1260 CE). Qutz told his army to wait until they finished the Friday prayers (Jummah Salah), "Do not fight them until it is sunset and the shadows appear and the winds stir, and the preachers and people start to implore Allah for us in their prayers", and thereafter the fighting began. Jullanar, the wife of Qutz, was killed during the battle. He rushed towards her saying, "Oh my beloved one". She told him while uttering her last breath, "Do not say that, and care more for Islam." Her soul left her body after telling her husband that the Jihad for the sake of Allah and Islam is more important than love and personal relations. Qutz stood up saying "Islamah…Islamah". The whole army repeated that word after him until they achieved their victory. Although they were under great pressure, the Muslims with the help of Allah (SWT), cunning strategy and unflinching bravery, crushed the Mongol army and reversed this tidal wave of horror. The Muslims immediately started to chase the Mongolians, and Qutz entered Damascus five days after the Ain Jalout battle. The chase continued to Halab and when the Mongolians felt the approach of the Muslims they left behind the Muslim prisoners. In the period of a month the Muslims were able to restore Belad El-Sham entirely from the hands of the Tartars and the Mongolians.

682 A.H. In the year 682 A.H. (Ramadan, 4th July 1187 C.E.) that Salahuddin Ayyubi with the Muslim Mujahideen of the Khilafah fought one of the most important battles in the history of Islam. The Muslims on this day, in one single day, virtually routed all local Christian forces capable of defending the Crusaders establishment in the Near East. Facing no resistance, Salahuddin took his time to reach the city of Jerusalem on 9th October, 1187 C.E. (Christain Era), a Friday, and the Holy city was purified.

This was the spirit of Ramadhan that enabled our righteous forefathers to face seemingly impossible challenges. It was a time of intense activity, spending the day in the saddle and the night in prayer whilst calling upon Allah (SWT) for His mercy and forgiveness. Today, the Muslim world is faced with disunity, colonisation, widespread corruption and economic deprivation. Surely we are in need of the Khilafah so we as believers can walk in the footsteps of our beloved Prophet (saw), the illustrious Sahabah, Tariq ibn Ziyad, Qutuz, Salahuddin and the countless heroes of Islam. Surely we should be of the believers who are unafraid of the threats of the Kuffar, yet kind and humble amongst ourselves.

May Allah (SWT) make us those generation of Muslims who can carry Islam to all corners of the globe and may He give us the strength to undertake all hardships in the pursuit of His (swt) pleasure. Ameen.

Saturday, September 23, 2006

Would the Pope dare to attack Islam if the Islamic State – the Khilafah Rashidah had been established?

The following is a draft translation from the arabic original.

بسم الله الرحمن الرحيم

Would the Pope dare to attack Islam if the Islamic State – the Khilafah Rashidah – had been established?

The disbelieving colonialist West has not ceased to inject its poisonous hatred of Islam and the Muslims: a while back America desecrated the Noble Qur’an, then some journals in Denmark published cartoons mocking the Messenger of Allah, may the peace and blessings of Allah be upon him and upon his family and companions; this was blessed by other European publications and states, and today the Pope has initiated lies upon Islam and insulted its apex (Jihad).

Just as America had said that the intention behind the tearing and trampling upon of the pages of the Qur’an was not to dishonour the Qur’an, and just as Europe had said thereafter that the publications mocking the Messenger is merely freedom of speech, so today does the Pope say that the lie which he invented has nothing to it, that the matter is merely of the understanding of the Muslims who have not understood what was said by the Pope, the leader of the Catholic Church.

In this exposition, we do not intend to put forth the evidences for the truth of Islam and the falsehood of the Pope, because what he said – that Islam disregards the role of the intellect and that Jihad, the apex of Islam, is violence, blood and terrorism – itself carries the refutation to his claim. That the basis of the Islamic aqeedah (creed) is intellectual conviction is a matter well-known. Similarly Jihad in Islam is the effusion of life in the souls, the rays of justice and light (shining) through the oppression and darkness of the world; all of this is palpable and noticeable in the lands which Islam entered in the days of the Islamic conquests.

Rather, in this exposition, we will only ask two questions and deliver two messages; and we place these four in front of those who reflect, so that the falsehood may be made clear from the truth and the lies from the reality.

As for the first question: what is it that made the people of the far-reaching Islamic world to adopt Islam and to stay upon it, whilst the Qur’an clearly declares, “There is no compulsion in religion”? and the noble hadith announces, “Whosoever is upon Judaism or Christianity is not to be seduced therefrom”? What is it that made the (people of) the conquered lands leave their religion and adopt to the religion of the conquerors, and to hold on it by their molars, to carry and spread it and to defend it more faithfully than even the conquerors? We see and hear the Colonialist West, when it occupies a land, use all its power and might to force the people to carry its values and ideology, yet they curse it day and night until the occupation is removed, without the (people of) the occupied lands changing their religion.

Is not the answer that the cause of the adoption, by the (people of) the conquered lands, of Islam, and their protecting it, is the harmony of Islam with the innate nature of man and its accordance with the intellect? Here we may add a matter which amazes many people: that the governor of Morocco (Muhammad Nasir) in the era of the Abbasid Khilafah rejected the offer of the British King (John Lackland) in 1213 CE to accept Islam together with his kingdom, because the governor of Morocco realised that the King only offered to enter Islam on astonishment of the greatness of the Islamic State and not on his intellectual conviction of (the truth) of Islam!

As for the second question: would the Pope have dared to lie upon Islam and its aqeedah, and to defame Jihad, the apex of Islam, had the Khilafah of the Muslims been established? We remind the Pope of Islam and it greatness in early period of Islam and what followed. We remind him of Mu’tasim and (the city of) Umuriyyah, of Harun al-Rashid and Nicephorus, of Salah al-din and Richard the Lion-Heart, of Sulayman al-Qanuni and Louis of France, of the governor of Algeria and the payment of the jizyah by America to the Islamic State in 1795 CE, and of Abdul al-Hamid and Herzl and his British backers in 1901 CE. We remind him so that he may know that integrity and a sane intellect – if he does possess these – reject the taking advantage of the weakness of the Muslims to the end of spreading lies and causing doubts about Islam, it creed, civilization and its apex.

As for the two messages, the first is to the Muslims and particularly to those who are deceived by the cunning call of interfaith dialogue of which the Pope speaks. The reality of this call has become apparent: it is to weaken the value of Islam in the hearts of the Muslims and to create doubts in their aqeedah; it is not mere inquiry and examination to know the truth and follow it, to reject the falsehood and avoid it. The call for interfaith dialogue is a call against Islam and its people through the use of cunning and shrewd styles. Yet whilst they reinforce this deceptive call, prepare for it and exert effort, they will never achieve what they wish, bi idhn illah
بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ •

“Nay! We cast the truth against the falsehood, so that it breaks its head, and lo! it vanishes; and woe to you for what you describe” [al-Anbiya’: 18].

As for the second message, it is to the Pope and to all those Western rulers who blessed his call, and to all who insult Islam, the seal of the revealed messages: Allah has committed to protecting it,

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ•

"We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)” [al-Hijr: 9].

Thus neither fabricated lies nor bribed calumnies, collusions, deceptions or deceit can harm any part of it; nay, Islam will remain, by the Will of Allah, lighting the darkness, its flame will never be extinguished; thus has Allah, the Wise, the all-Knowing, informed us:

يُرِيدُونَ لِيُطْفِؤُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ •

“They desire to put out the light of Allah with their mouths but Allah will perfect His light, though the unbelievers may be averse” [al-Saff: 8].

We end this exposition by two words:

1. Hizb ut-Tahrir challenges the Pope to a theological debate upon the rational basis, and the rational basis alone, so that the dawn may be made clear to those with eyes. The addresses of our Media Offices are published and known in all the lands in which we work; and for the Pope is the choice of time and place, as he wishes;

مَوْعِداً لَّا نُخْلِفُهُ نَحْنُ وَلَا أَنتَ مَكَاناً سُوًى •

“An appointment not to be backed out, neither by us nor you – at an even place” [Ta Ha: 58].

2. We do not want an apology from the Pope, for he did not say what he said by mistake and without purpose, or out of ignorance; nay, he said it intentionally and knowingly, directly and not indirectly, and thus an apology is of no benefit.

It is obligatory that anyone who insults Islam, its Book and Messenger, or creates doubts in Jihad, its apex, not be allowed on Islamic land or be received in it, until the return to Islam of its State – the Khilafah Rashidah – which knows how to meet with its enemies, to protect the Islamic land and sky, to safeguard its territory and to raise the glory of its aqeedah, civilization and apex.

]وَاللّهُ غَالِبٌ عَلَى أَمْرِهِ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ[

“And Allah hath full power and control over His affairs; but most among mankind know it not” [Yusuf: 21]

Hizb ut-Tahrir
24 Sha’ban 1427 AH
17 September 2006 CE

Arabic Source:

Friday, September 22, 2006

Should we be 'Ramadhan Muslims'?

The great month of Ramadhan is upon us; the month, during which the gates of mercy are wide open, the gates of hell are shut and the shayateen are chained up. It is a month chosen by Allah (Subhanahu wa ta’aala) as a month of fasting; an act of ibadat that Allah (Subhanahu wa ta’aala) made special to Him. He (Subhanahu wa ta’aala) favoured this month over all other months by making it the month of mercy and reverence for all the believers. This month is the most superior of months in which Allah (Subhanahu wa ta’aala) revealed the Qur'an. Also, in this month were revealed the scriptures of Musa (as), as well as the Zabuur and the Injeel.

It is natural within this month for the Muslims to increase their good deeds in order to gain the vast reward of Ramadhan and get closer to Allah (Subhanahu wa ta’aala).This is something that has occurred throughout history and is a positive sign that the flame of Islam still burns brightly in the hearts of Muslims worldwide.

All mature Muslims are obligated to fast within this month from dawn to sunset abstaining from food and drink. The hunger and thirst that is felt during the day is automatically connected in our minds to the reason as to why we are fasting, as a worship of Allah (Subhanahu wa ta’aala).

Unfortunately, for some amongst us, instead of being a month of increasing ones good deeds on top of the obligations we consistently perform, we find today that for many it is a month of only temporary change. Unheard of in the early days of Islam, today we have the phenomenon of the 'Ramadhan Muslim' - one who is Muslim in name but only Muslim in action for one month in the year.

The examples of such individuals are numerous, to the extent that it has become a norm amongst Muslims in the West to find a contingent of 'Ramadhan Muslims' within them. These are Muslims who usually practise little of Islam but suddenly transform in this holy month into actively practising Muslims. They begin to perform their Salah, are careful of their speech, control their tempers, lower their gaze and increase their remembrance of Allah (Subhanahu wa ta’aala). On top of the obligatory actions, people even compete in the recommended ones such as tarawih salah and recitation of the Qur’an, such that the mosques are full at many times during the day.

Haram (prohibited) actions are also avoided by many during Ramadhan, the talk of which also suddenly becomes taboo. Young Muslim friends would even shun talking to each other about 'clubbing', 'spliffing' or chasing after the opposite sex even though these are popular pastimes for the same people throughout the rest of the year.

Examples of the 'Ramadhan Muslim' can be seen amongst both the youth and the elders alike. Some of the elders put away their lottery cards, refrain from backbiting, and are much more controlled with their temper towards their children or spouses during Ramadhan.

And when Ramadhan ends on the day of Eid, it is unfortunately all too common to see all the good that was witnessed in the holy month to be rapidly reversed. The headscarves come off the women, the 'rizla' and the 'weed' comes out for many youngsters, the tempers flare, the mosques are again empty, the Qur’an is left on the shelf, the clubbing, partying, tribal squabbles, and promiscuity restarts.

This demonstrates clearly that Ramadhan has not truly been understood by many Muslims. It is sad to see Ramadhan treated as people of other religions treat their religious occasions, in a manner which only temporarily alters their actions.


It is no mystery as to why many Muslims have become like this. This part-time attitude to religion is enshrined in the society in which we live. In the view of the West religion is meant to be a personal matter that is limited to a set of rituals and morals that should not play a part in the rest of our lives.

Many Muslims would openly declare their belief in Islam yet at the same time have adopted this corrupt notion that relegates Allah (Subhanahu wa ta’aala) and the Qur’an to one month in the year or only to personal worship. A Muslim who treats Ramadhan and Islam in this manner resembles the Christian who acts as he pleases and attends the church on Sunday or during Lent expecting to be forgiven.

People who hold this notion will often feel very emotional during Ramadhan and will spend hours during prayer and supplication. Some even cover up the television seeing it as an evil. They often feel guilty for actions throughout the year such as their illicit relationships or interaction with the opposite sex, their backbiting, mortgage on their house, missing of salah, interest based loans, foul language or neglect of their parents or children. Going into a mode of submission during Ramadhan is an attempt to exonerate themselves and is a way to boost themselves with some 'spiritual energy'. The effect is temporary and after Ramadhan the actions and together with them the guilt returns.

The uneasiness and guilt is bound to remain with such people. As to believe on one hand that we have been created by our Lord, Allah (Subhanahu wa ta’aala) and that our clear purpose in life is to worship Him and on the other hand to completely disregard this belief in the rest of life would naturally leave an individual at unease.

This is the true dilemma of the 'Ramadhan Muslim', a mixed, confused personality torn between Islam and the secular Western values. It is a personality lacking distinctiveness and direction.

We need to be true to ourselves and ask the following serious questions:

Do we believe the Qur’an that was revealed in this month by the Creator of the universe is a book of guidance only for this month or partial aspects of our lives?

Do we think that fasting in this month and then returning to the neglect of the Islamic duties will grant us forgiveness? Is this the basis by which we convince ourselves that it is fine to be distant from Islam for the rest of the year?

The true meaning of Ramadhan

Allah (Subhanahu wa ta’aala) says:
شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ
وَبَيِّنَاتٍ 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]
We should realise that the deen has come to regulate the dunya. Allah (Subhanahu wa ta’aala) revealed the Qur’an within this blessed month so that it acts as al-Furqan, the criterion between right and wrong for all of our actions throughout the twelve months of the year.

Islam is different to Christianity, Judaism and all the other religions, for it is the true Deen, a complete way of life with detailed shari'ah rules and solutions to all of life's problems. Allah (Subhanahu wa ta’aala) has revealed to us not only how to fast, He (Subhanahu wa ta’aala) has also given us details for how to trade in a halal way avoiding riba (interest) and all haram contracts, how to live in the West without becoming integrated into the society and adopting its corrupt values, how to bring up and educate our children and guard them from the kufr culture that the society bombards them with, how the houses of Allah (Subhanahu wa ta’aala) - the mosques should be a centre for Islam that are open to the young and old rather than being places that turn people away. Allah (Subhanahu wa ta’aala) has revealed to us detailed rules for all issues just as He (Subhanahu wa ta’aala) revealed to us how to fast and perform the recommended acts during the month of Ramadhan.

Ramadhan should be a month for us to increase our remembrance of Allah (Subhanahu wa ta’aala) rather than a month of temporary obedience to His (Subhanahu wa ta’aala) orders. Allah (Subhanahu wa ta’aala) says,
"Oh you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you many gain Taqwa" [TMQ Al Baqarah:183]
Taqwa comes from the word 'waqiya', which means to protect. It is protection from the anger of Allah (Subhanahu wa ta’aala) and His (Subhanahu wa ta’aala) punishment. This is why taqwa is used to describe the performing of actions, which pleases Allah (Subhanahu wa ta’aala) and abstaining from all actions that displeases Him (Subhanahu wa ta’aala).

Taqwa in essence means God consciousness, being conscious of Allah (Subhanahu wa ta’aala) in all our actions and affairs. Fasting should aid us in gaining taqwa, as it puts us in an atmosphere of obedience to Allah (Subhanahu wa ta’aala), every time we feel hunger during the fast or fatigue, we know that we are doing it for the obedience of Allah (Subhanahu wa ta’aala). It makes us realise our relationship with Allah (Subhanahu wa ta’aala).

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 (Subhanahu wa ta’aala) has prohibited and have done whatever Allah (Subhanahu wa ta’aala) has ordained."

'Umar ibn Abdul Aziz (ra) once said, "Taqwa is not by fasting the day and not by praying the night. And it is not by mixing between the two of them.But taqwa is leaving what Allah (Subhanahu wa ta’aala) has made haram and by doing what Allah (Subhanahu wa ta’aala) has made fard. After one has done this, Allah (Subhanahu wa ta’aala) will provide good things for that person."

Ibn Juzayy said in his dictionary of terms from the introduction to his tafsir:

"Taqwa's meaning is fear, clinging to obedience to Allah and abandoning disobedience to Him. It is the sum of all good."

To achieve taqwa and avoid the label of the 'Ramadhan Muslim' we must have a solid foundation. We must base our belief on conviction, clearly comprehending the fact that Allah (Subhanahu wa ta’aala) is the Creator of the universe and linking that realisation to our actions. Our belief is unlike the belief of the Christians and other faiths which have no proof for them. The existence of Allah (Subhanahu wa ta’aala) and the definitiveness of the Qur’an are facts to us just as we believe that fire burns. To achieve this belief we must apply the mind that Allah (Subhanahu wa ta’aala) has given us rather than just imitating others blindly without any comprehension.

Ibn Abbas (ra) said, "The light of Iman is thinking".

Contemplating upon the dates which we break our fasts with and the hunger which we feel during our fast is enough to lead us to conclude that we are needy and dependent upon a creator. The entire universe and whatever it contains is proof enough for the existence of Allah (Subhanahu wa ta’aala) and smashes the myths of the theory of evolution or the 'big bang'.

The Qur’an which we recite during this month is not a book like any other, written by men. It is a miracle proving beyond any doubt the truthfulness of Islam. Allah (Subhanahu wa ta’aala) challenges all humanity to produce even one chapter like it which mankind has failed to achieve. Even America with the billions of dollars it spends in fighting Islam, all it has to do is to produce one chapter (Surah) similar to the Qur’an for all the 1.5 billion Muslims to apostatise and leave Islam. It has failed, as will all those who attempt the impossible. For the challenge of the Qur’an has been set by Allah (Subhanahu wa ta’aala).

Possessing an unshakeable belief allows the Muslim to accept his position as the slave of Allah (Subhanahu wa ta’aala) and enables him to submit completely to all the commands and prohibitions, thus attaining taqwa.

It is linking the realisation of Allah's existence to our actions that shapes the Islamic personality. The Muslim does not consider his own benefit or pleasure as factors in deciding right or wrong, so he will fast the long day, wake up early in the morning for fajr salah, share his food with others, avoid temptations andindecency, avoid Haram and tirelessly engage in the da'wah to resume the Islamic way of life. This selflessness is what completely defies the West who are obsessed with following their lusts and personal desires.

Islam should flow in our veins such that we think and feel according to it. This is what allowed the Muslims to stand firm in the battle of Badr in the second year after the Hijra. On a Friday, morning the 17th of Ramadhan the Prophet (salAllahu alaihi wasallam) led the Muslims outnumbered 3 to 1, 305 believers defeated an army of over 900 kuffar. The Quraysh were humiliated and the Muslims were victorious.

It was this conviction that shaped the personalities of Muslims throughout the ages such that our history is full of examples of strength, courage, determination and enlightenment.

It is this belief and understanding that allowed the Muslims under the leadership of Tariq ibn Ziyad to liberate Spain during Ramadhan, Ninety-two years after the Hijrah. It was also in this month of sacrifice in 1187 (CE) that Salahaddin Ayyubi defeated the Crusaders. On this day the Muslims virtually routed all the local Crusader forces capable of defending the Crusaders establishment in the Near East. With a 12,000 strong cavalry they defeated the Crusaders and re-took al-Quds back into its rightful hands.

Benefiting from Ramadhan

Allah (Subhanahu wa ta’aala) has allowed each and everyone of us to witness again the month of Ramadhan that we may benefit from it by drawing closer to Allah (Subhanahu wa ta’aala), by making sincere repentance, and seeking His mercy and forgiveness. For those of us who are 'Ramadhan Muslims' we must let this Ramadhan be a time of true change where we completely mould our personalities according to Islam so that we will remain steadfast for the whole of our lives. For those of us who are already practising Islam let it be a time where we redouble our efforts, attain the reward and strengthen our relationship with Allah (Subhanahu wa ta’aala).

Indeed the one who fails to benefit from the month of Ramadhan is one of the losers, and deserves to be distanced from Allah (Subhanahu wa ta’aala).
The Prophet (salAllahu alaihi wasallam) said,
"Fasting is a shield with which a servant protects himself from the fire." [Ahmad]
Abu Hurairah reported that the Prophet (salAllahu alaihi wasallam), climbed upon the minbar and said:
"Ameen, ameen, ameen". So it was said, "O Messenger of Allah (salAllahu alaihi wasallam), you climbed upon the minbar and said, "Ameen, ameen, ameen"? So He (salAllahu alaihi wasallam) said "Jibreel came to me and said, 'Whoever reaches the month of Ramadhan and does not have his sins forgiven and so enters the fire, then may Allah distance him, say ameen" So I said "Ameen" [Ibn Khuzaimah, Ahmad & al-Baihaqi].
The Messenger of Allah (salAllahu alaihi wasallam) said,
ر"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 (salAllahu alaihi wasallam) said:
"He who is amongst those who pray will be called from the gate of the prayer (in paradise) and he who is from the people of jihad will be called from the gate of jihad, and he who is from those' who give in charity (i.e. zakat) will be called from the gate of charity, and he who is amongst those who observe fast will be called from the gate of fasting, the gate of raiyan." Abu Bakr said, "He who is called from all those gates will need nothing," He added, "Will anyone be called from all those gates, O Allah's Apostle?" He said, "Yes, and I hope you will be among those, O Abu Bakr." [Bukhari]
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." [This is related by "the group," except for Abu Dawud]

Abdullah ibn `Amr reported that the Messenger of Allah (salAllahu alaihi wasallam), said:
"The fast and the Qur'an are two intercessors for the servant of Allah on the Day of Resurrection. The fast will say: 'O Lord, I prevented him from his food and desires during the day. Let me intercede for him.' The Qur'an will say: 'I prevented him from sleeping at night. Let me intercede for him.' And their intercession will be accepted." [Ahmad]
Abu Umamah reported:
"I came to the Messenger of Allah and said: 'Order me to do a deed that will allow me to enter Paradise.' He said: 'Stick to fasting, as there is no equivalent to it.' Then I came to him again and he said: 'Stick to fasting."' [Ahmad, an-Nasa'i, and al-Hakim]
Let us ensure that we take heed from the words of our master, Muhammad (salAllahu alaihi wasallam) who said,
"Whosoever does not stop saying and acting upon falsehood, Allah’s (Subhanahu wa ta’aala) in no need for them to abandon their food." [Bukhari]
This narration from our beloved Prophet (salAllahu alaihi wasallam) should serve as a stark warning to all those who stick to Islam during Ramadhan and then abandon it after the day of Eid ul Fitr.

Recommended Actions

For the one who has taqwa sticking to the minimum of performing the obligations and refraining from the prohibitions does not seem enough as he continuously wants to develop his personality in order to gain the pleasure of Allah (Subhanahu wa ta’aala). The month of Ramadhan is full of opportunities to gain the extra reward by undertaking the acts that please Allah (Subhanahu wa ta’aala).

The Messenger of Allah (salAllahu alaihi wasallam) 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." [Narrated by Ibn Khuzaimah]

There are particular actions that have been encouraged within this month like suhur, tarawih salah, performing umrah, qiyam and feeding the fasting people.

There is much reward to be had by the one who partakes in the suhur, the pre-dawn meal, and the one who invites others to break fast with him.

The Prophet (salAllahu alaihi wasallam) said, "Take suhur as there is a blessing in it."

He (salAllahu alaihi wasallam) also said, "Whoever will invite a person who is fasting to break the fast with him will get the same reward as the one who was fasting and there will be no reduction in his reward either".

In the nights of this month there is much opportunity for repentance and supplication, both collectively in the tarawih prayers and also individually in the other prayers such as salat al-tahajjud and by remembering Allah (Subhanahu wa ta’aala) by performing dhikr, and by praising and glorifying Allah (Subhanahu wa ta’aala) with the heart and the tongue.

Abu Hurairah said, "I heard the Messenger of Allah (salAllahu alaihi wasallam) 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.'"

Ramadhan is the month in which the umrah is equivalent to a single Hajj (in reward). The Messenger of Allah (salAllahu alaihi wasallam) said to a woman from the Ansar, "If it is Ramadhan, make umrah for indeed it is equivalent to Hajj" [Nisaa'i]

Praying with full devotion upon the night of al-qadr is of great reward, for it is a night that is better than a thousand months.

Allah (Subhanahu wa ta’aala) said,

"Verily! We have sent it down in the night of Al-qadr. 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]

Maintaining Consistency

Remaining consistent post Ramadhan is the true test. As observing the Islamic rules is much easier when the environment is Islamic, when most people in your family and many of your friends are doing similar. However post Ramadhan, when things go back to normal, the atmosphere is likely to change. If one has truly based their belief on conviction and understood the significance and meaning of Ramadhan, he or she will remain steadfast and committed to Islam.

If we feel that life will go back to normal after Ramdhan and that the effect will wear off then we need to ponder deeply as to the reasons why this may happen. By doing so we will realise that we may have fundamental flaws in our thinking such as not being clear upon the proof of the definitiveness of Islam itself, our decision making process may revolve around personal selfish interests instead of the shari'ah and the lack of linking Allah (Subhanahu wa ta’aala) and the afterlife to our everyday actions. If this is the case we need to spend time in resolving these weaknesses by contemplation, thought and asking help from those more knowledgeable than ourselves. This soul searching process is a must for a Muslim who should be a consistent Islamic personality as tomorrow may never come and who knows if we will live to next Ramadhan. So let us work against the tide, remain strong, embody Islam and be a light to guide others to the truth.

Ramadhan Mubarak

Assalam wa alaikum wa rahmatullah

Ramadhan Mubarak to you all. May Allah (swt) accept our deeds, grant us forgiveness and shower his mercy upon us.

I will posting various important articles about Ramadhan throughout the month inshallah as well as other articles. Feel free to send these articles to others or publish them if you find them useful.


Wednesday, September 20, 2006

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.

Sudan: The Shariah rule on Resolution 1706

The following is a draft translation from an arabic press statement issued by a prominent Islamic activist in Sudan.

Resolution 1706 Being Rejected Or Accepted - What Is The Shar’i Hukm (rule) Concerning It?

11 Sha’ban 1427 AH
03 September 2006 CE
By Ibrahim Othman (Abu Khalil)

The government refused the resolution of the security Council No. (1706) which states the spreading of international forces in place of the African forces in Darfur, while the resolution supported the leaderships inside the government (the rebel movements) and some political powers.
The government which refused this resolution, defended by saying that if these forces enter Darfur it will be similar to a new colonization, and violation of the sovereignty of the country, and that those who consented on the entering of the forces of the United Nations, justified that to be a security necessity (this is a false saying which is not supported by actuality, because wherever international forces reside destruction and ruin reside with them). So did the government (which refuses the resolution) and the political powers (which support the resolution) build these attitudes upon the Islamic ideology?
The government did not build its refusal on the basis of Islam, because it accepted -according to the agreement of Nefasha - the entering of thousands of soldiers from the (Kuffar) to the South, East and west of Sudan as well as Khartoum the capital of the country, and before that the government accepted the entering of the forces of the mutual military committee (JMC) in Al-Nuba Mountains, also it accepted an international resolution no. (1564) in Darfur (when the state had no influence on it). So why were, the foreign forces accepted before and are refused today? Bearing in mind that, accepting the interference of the foreign military and security forces in the countries of the Muslims -before and later- is a great crime in Islam. He who examines the issue can see that the refusal of today lies within the agenda of the American-European struggle on influence in the region? America is executing its plans by the hands of the rulers of Sudan, because if it wanted the international forces to enter instead of the forces of the African Union - its time will be over by the end of this month- it would have made these forces enter and the rule in Sudan would have executed that. It was America which refused the French resolution of making the international forces enter Darfur, except after amending it by adding an item which states that this entering must be conditioned by the acceptance of the government of Sudan, by this America thwarted the original project of France, and thus entering or not became mortgaged to the acceptance of the government of Sudan, meaning America, which has an open influence in Sudan. That is why the system in Sudan avoided justifying its refusal by saying that Islam refuses that, and that the Shar’i Hukm prohibits accepting assistance from the armies of Kuffar, and prohibits the existence of foreign forces in the country. They did all of that in order not to fall in a crisis because according to the hukm conflicts their interests as according to it the foreign forces which interfered whether according to the agreement of Nefasha or (JMC) or the African Union or the United Nations, are not allowed to be supported by them. Also so as not to fall in a crisis if America decided seriously to make the International forces enter, after being certain that Europe will not control it. The Shar’i Hukm prohibits accepting support of the Kuffar armies, the Prophet (saw) says:

"لاَ تَسْتَضِيئُوا بِنَارِ الْمُشْرِكِينَ"

“Do not get light from the fire of the polytheist”. Also the existence of forces which the state doesn’t have authority over regardless of what their mission was and regardless from which organization they came, whether it was from the African Union, or from the United Nations, means the presence of another Kafir authority on the Muslims, which is also prohibited by Shari’ah because Allah says:

((وَلَن يَجْعَلَ اللّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلاً))

“And never will Allah grant to the unbelievers a way (to triumph) over the believers.” [An-Nisa’: 141]

It is the duty of the government, to make from the Ahkam of Islam and its systems, the basis of its behavior. Therefore to refuse on its basis the foreign interference, and refuse all the resolutions of the international security council. The Shari’ah even necessitates it to break free from these unjust and corrupt Kafir organizations, and from other organizations that are not built upon the basis of the Islamic ideology. Not to refer to them, because referring to them is referring to the idol, Allah (swt) says:

((أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُواْ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُواْ إِلَى الطَّاغُوتِ وَقَدْ أُمِرُواْ أَن يَكْفُرُواْ بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلاَلاً بَعِيدًا))

“Hast thou not turned thy though to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Tagut (Evil), though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the right)” [An-Nisa’: 60]

The government should drive out all the forces which are already in the country, before speaking about the coming forces, it should put the basis of justice and fairness in rule and policy on the basis of Islam, and give each one his rights, and rule according to the justice of Islam. The political powers and all Muslims have to build their opinions and behaviors on the Islamic ideology, and not on desires and temporary interests, or party plots, and thus refuse this resolution upon the Islamic basis. They should force the government to drive out all the Kafir foreign forces from the country, and return the rights to its people, and look after the affairs of the nation without distinction, according to the method of Allah (swt) who says:

((أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ وَمَنْ أَحْسَنُ مِنَ اللّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ))

“Do they then seek after a judgment of (the days of) ignorance? But who, for a people whose faith is assured, can give better judgment than Allah.” [Al-Maida: 50]

Monday, September 18, 2006

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”.