The month of Ramadhan is indeed a month of blessing in which the Muslim seeks to gain nearness and the immense reward from Allah سبحانه وتعالى. 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.
Allah سبحانه وتعالى says:
الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاء مِن دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ العِزَّةَ لِلّهِ جَمِيعًا
"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.
Allah سبحانه وتعالى says:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ
"O you who believe! If you aid (the cause of) Allah, He will aid you, and plant your feet firmly." [TMQ Muhammad 47:7]
Comparison 3 - Response of the Scholars
Amongst the many publicly renowned scholars who contributed to encouraging the Muslims to unify and prepare for the Jihad was the "Sheikh 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 responsibilities, 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.
Abi al-'Awar as-Silmi (radhi Allahu anhu) reported that the Messenger of Allah صلى الله عليه وآله وسلم said: "Beware of the doors of the ruler for they have indeed become a source of trouble and humiliation." (Saheeh ad-Dailamee, Ibn Mundah, Ibn-'Asaaki - as-Saheehah: 1253)
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 سبحانه وتعالى 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 Sierra 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 سبحانه وتعالى when He سبحانه وتعالى says:
وَأَعِدُّواْ لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدْوَّ اللّهِ وَعَدُوَّكُمْ وَآخَرِينَ مِن دُونِهِمْ لاَ تَعْلَمُونَهُمُ اللّهُ يَعْلَمُهُمْ وَمَا تُنفِقُواْ مِن شَيْءٍ فِي سَبِيلِ اللّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ
"Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies, and others besides, whom ye may not know, but whom Allah doth know. Whatever ye shall spend in the cause of Allah, shall be repaid unto you, and ye shall not be treated unjustly." [TMQ Al-Anfaal 8:60]
And He سبحانه وتعالى says:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاء
"O you who believe do not take my enemy and your enemy as allies and protectors." [TMQ 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 the Messenger of Allah صلى الله عليه وآله وسلم 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 the Messenger of Allah صلى الله عليه وآله وسلم 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 سبحانه وتعالى 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 the Messenger of Allah صلى الله عليه وآله وسلم, 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'.
Conclusion
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 سبحانه وتعالى Help us to complete our fast and obligations and to establish His rule, the Khilafah.
Wednesday, August 19, 2009
The Best Ummah.
Allah سبحانه وتعالى says in the Holy Qur’an:
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ
“You are the best ummah singled out for mankind: you enjoin what is right (ma’roof), forbid what is wrong (munkar), and believe in Allah.” 1
Allah سبحانه وتعال could have created us at any time in history and as part of any nation. Yet He سبحانه وتعال out of his infinite mercy created us as part of the best and most honoured nation ever to inhabit the earth. We are also the last and final ummah until the Day of Judgment.
The Messenger of Allah صلى الله عليه وآله وسلم said, “You are the final of seventy nations, you are the best and most honoured among them to Allah.” 2
Our ummah has been given blessings that no other ummah before us has been given.
The Messenger of Allah صلى الله عليه وآله وسلم said, “I was given what no other Prophet before me was given.” We said, “O Messenger of Allah! What is it” He said, “I was given victory by fear, I was given the keys of the earth, I was called Ahmad, the earth was made a clean place for me (to pray and perform Tayammum with it) and my Ummah was made the best Ummah.” 3
Our beloved Messenger صلى الله عليه وآله وسلم gave us the glad tidings that the Muslim ummah would be a large part of the inhabitants of Paradise.
Abdullah bin Mas’ud said, “The Messenger of Allah said to us, “Does it please you that you will be one-fourth of the people of Paradise?” We said, Allahu Akbar!' He added, “Does it please you that you will be one-third of the people of Paradise. We said, Allahu Akbar!' He said, “I hope that you will be half of the people of Paradise.” 4
The Messenger of Allah صلى الله عليه وآله وسلم said: “The people of Paradise are one hundred and twenty rows, this Ummah takes up eighty of them.” 5
Our ummah was given salams from the Friend of the Most Merciful (Khaleel ur-Rahmaan) and Father of the Prophets, Ibraheem (alaihi salam) on the night of the ‘isra. Ibraheem (alaihi salam) gave our ummah some valuable advice on how to increase our share of trees in Paradise as blessing for us.
The Messenger of Allah صلى الله عليه وآله وسلم said: “I met Ibraheem on the night that I was taken on the Night Journey, and he said: ‘O Muhammad, tell your ummah that Paradise is a land whose soil is good and its water is sweet. It is an empty plain, which will be planted with Subhaan Allah, Al-Hamdu lillah, La ilaha illa-Allah and Allahu akbar.’” 6
One of the distinctions between our ummah and previous nations is our strict obedience to Allah سبحانه وتعال and His Messenger صلى الله عليه وآله وسلم. During the Battle of Badr when the Muslims were informed that Quraysh were amassing a huge, well equipped army against them, Al-Miqdad bin ‘Amr got up and said:
“O Messenger of Allah! Proceed where Allah directs you to, for we are with you. We will not say as the Children of Israel said to Musa (as): ‘Go you and your Lord and fight and we will stay here.’ Rather we shall say: ‘Go you and your Lord and fight and we will fight along with you.’ By Allah! If you were to take us to Bark Al-Ghimad, we will still fight resolutely with you against its defenders until you gained it.” 7
The reason we were made the best ummah is stated in the ayah:
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ
“You are the best ummah singled out for mankind: you enjoin what is right (ma’roof), forbid what is wrong (munkar), and believe in Allah.” 8
Qatadah said, “We were told that Umar bin Al-Khattab recited this Ayah [3:110] during a Hajj that he performed, when he saw that the people were rushing. He then said, ‘Whoever likes to be among this [praised] Ummah, let him fulfil the condition that Allah set in this Ayah.’” 9
Enjoining ma’roof and forbidding munkar
Islam consists of ma’roofat (pl. of ma’roof) which Allah سبحانه وتعال has ordered us to establish, and munkaraat which He سبحانه وتعال ordered us to abstain from and remove. The head and the highest ma’roof is the belief in Allah سبحانه وتعال and the rest of the pillars of the Islamic ‘Aqeedah.
The head of the munkaraat (pl. of munkar) and its most evil manifestation is kufr in all its forms. Allah سبحانه وتعال ordered that people must avoid the munkar, deter others from it and warn others of falling into its snare.
Today, we witness the implementation of kufr systems and laws in our countries. Munkaraat are widespread in the Muslim world with our lands occupied, the daily spilling of Muslim blood, stealing of our wealth and widespread corruption headed by the puppet regimes ruling our lands. Many of the Islamic obligations are also neglected such as ruling by Islam, jihad, implementation of the penal code (hudud) and carrying da’wah to the world.
In this reality the obligation of enjoining ma’roof and forbidding munkar is a vital issue for the ummah that requires the utmost seriousness and sacrifice. Allah سبحانه وتعال has ordered not just individuals to undertake this obligation but also groups and the Khaleefah of the Muslims. In the absence of the Khaleefah the groups must work to appoint him so that he can practically enjoin the mar’oof and forbid the munkar on society.
This Ramadan we must contemplate on the huge blessing Allah سبحانه وتعال has bestowed upon us by making us part of the best ummah ever created. As Umar bin Al-Khattab said we must fulfil the condition for being the best ummah i.e. that we enjoin the mar’oof and forbid the munkar.
However, knowledge precedes action. So before we can enjoin the mar’oof and forbid the munkar we must gain knowledge on the ma’roofat and munkaraat so we can implement them on ourselves first. We must fulfil all the Islamic obligations and abstain from all the Islamic prohibitions. Once we have this knowledge we can call others to abide by the ma’roof and abstain from the munkar. The most important part of this work today is working to establish the Khilafah that is responsible for implementing all the ma’roofat and preventing all the munkaraat on society.
For this reason we strongly advise all the Muslims to download the book The Da’wah to Islam and The Method to Re-establish the Islamic State by Sheikh Ahmad Mahmoud and study it during this blessed month of Ramadan. We advise all the Muslims to gain knowledge on this vital issue and major Islamic obligation so we can fulfil our duty to Allah سبحانه وتعال and attain His pleasure and the reward of Paradise that He سبحانه وتعال has promised to the believers. Neglecting this obligation of working to re-establish the Khilafah is a major sin for which Allah سبحانه وتعال can punish severely in Hellfire.
References
1. Translated Meaning of the Qur’an. Surah al-Imran, ayah 110
2. Ahmad, At-Tirmidhi, Ibn Majah, and Al-Hakim recorded that Hakim bin Mu`awiyah bin Haydah narrated that his father said that the Messenger of Allah said.
3. Imam Ahmad recorded that `Ali bin Abi Talib said.
4. Imam Ahmad recorded the same Hadith with another chain of narration, and this Hadith meets the criteria of Muslim in his Sahih. In the Two Sahihs, it is recorded that `Abdullah bin Mas`ud said.
5. Imam Ahmad recorded from Buraydah from the Prophet (saw)
6. Tirmidhi, hasan isnad on authority of Ibn Masood.
7. Saifur Rahman al-Mubarakpuri, Ar-Raheeq Al-Makhtum (The Sealed Nectar), p. 97
8. Translated Meaning of the Qur’an. Surah al-Imran, ayah 110
9. Ibn Jarir recorded this. Tafseer Ibn Kathir.
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ
“You are the best ummah singled out for mankind: you enjoin what is right (ma’roof), forbid what is wrong (munkar), and believe in Allah.” 1
Allah سبحانه وتعال could have created us at any time in history and as part of any nation. Yet He سبحانه وتعال out of his infinite mercy created us as part of the best and most honoured nation ever to inhabit the earth. We are also the last and final ummah until the Day of Judgment.
The Messenger of Allah صلى الله عليه وآله وسلم said, “You are the final of seventy nations, you are the best and most honoured among them to Allah.” 2
Our ummah has been given blessings that no other ummah before us has been given.
The Messenger of Allah صلى الله عليه وآله وسلم said, “I was given what no other Prophet before me was given.” We said, “O Messenger of Allah! What is it” He said, “I was given victory by fear, I was given the keys of the earth, I was called Ahmad, the earth was made a clean place for me (to pray and perform Tayammum with it) and my Ummah was made the best Ummah.” 3
Our beloved Messenger صلى الله عليه وآله وسلم gave us the glad tidings that the Muslim ummah would be a large part of the inhabitants of Paradise.
Abdullah bin Mas’ud said, “The Messenger of Allah said to us, “Does it please you that you will be one-fourth of the people of Paradise?” We said, Allahu Akbar!' He added, “Does it please you that you will be one-third of the people of Paradise. We said, Allahu Akbar!' He said, “I hope that you will be half of the people of Paradise.” 4
The Messenger of Allah صلى الله عليه وآله وسلم said: “The people of Paradise are one hundred and twenty rows, this Ummah takes up eighty of them.” 5
Our ummah was given salams from the Friend of the Most Merciful (Khaleel ur-Rahmaan) and Father of the Prophets, Ibraheem (alaihi salam) on the night of the ‘isra. Ibraheem (alaihi salam) gave our ummah some valuable advice on how to increase our share of trees in Paradise as blessing for us.
The Messenger of Allah صلى الله عليه وآله وسلم said: “I met Ibraheem on the night that I was taken on the Night Journey, and he said: ‘O Muhammad, tell your ummah that Paradise is a land whose soil is good and its water is sweet. It is an empty plain, which will be planted with Subhaan Allah, Al-Hamdu lillah, La ilaha illa-Allah and Allahu akbar.’” 6
One of the distinctions between our ummah and previous nations is our strict obedience to Allah سبحانه وتعال and His Messenger صلى الله عليه وآله وسلم. During the Battle of Badr when the Muslims were informed that Quraysh were amassing a huge, well equipped army against them, Al-Miqdad bin ‘Amr got up and said:
“O Messenger of Allah! Proceed where Allah directs you to, for we are with you. We will not say as the Children of Israel said to Musa (as): ‘Go you and your Lord and fight and we will stay here.’ Rather we shall say: ‘Go you and your Lord and fight and we will fight along with you.’ By Allah! If you were to take us to Bark Al-Ghimad, we will still fight resolutely with you against its defenders until you gained it.” 7
The reason we were made the best ummah is stated in the ayah:
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ
“You are the best ummah singled out for mankind: you enjoin what is right (ma’roof), forbid what is wrong (munkar), and believe in Allah.” 8
Qatadah said, “We were told that Umar bin Al-Khattab recited this Ayah [3:110] during a Hajj that he performed, when he saw that the people were rushing. He then said, ‘Whoever likes to be among this [praised] Ummah, let him fulfil the condition that Allah set in this Ayah.’” 9
Enjoining ma’roof and forbidding munkar
Islam consists of ma’roofat (pl. of ma’roof) which Allah سبحانه وتعال has ordered us to establish, and munkaraat which He سبحانه وتعال ordered us to abstain from and remove. The head and the highest ma’roof is the belief in Allah سبحانه وتعال and the rest of the pillars of the Islamic ‘Aqeedah.
The head of the munkaraat (pl. of munkar) and its most evil manifestation is kufr in all its forms. Allah سبحانه وتعال ordered that people must avoid the munkar, deter others from it and warn others of falling into its snare.
Today, we witness the implementation of kufr systems and laws in our countries. Munkaraat are widespread in the Muslim world with our lands occupied, the daily spilling of Muslim blood, stealing of our wealth and widespread corruption headed by the puppet regimes ruling our lands. Many of the Islamic obligations are also neglected such as ruling by Islam, jihad, implementation of the penal code (hudud) and carrying da’wah to the world.
In this reality the obligation of enjoining ma’roof and forbidding munkar is a vital issue for the ummah that requires the utmost seriousness and sacrifice. Allah سبحانه وتعال has ordered not just individuals to undertake this obligation but also groups and the Khaleefah of the Muslims. In the absence of the Khaleefah the groups must work to appoint him so that he can practically enjoin the mar’oof and forbid the munkar on society.
This Ramadan we must contemplate on the huge blessing Allah سبحانه وتعال has bestowed upon us by making us part of the best ummah ever created. As Umar bin Al-Khattab said we must fulfil the condition for being the best ummah i.e. that we enjoin the mar’oof and forbid the munkar.
However, knowledge precedes action. So before we can enjoin the mar’oof and forbid the munkar we must gain knowledge on the ma’roofat and munkaraat so we can implement them on ourselves first. We must fulfil all the Islamic obligations and abstain from all the Islamic prohibitions. Once we have this knowledge we can call others to abide by the ma’roof and abstain from the munkar. The most important part of this work today is working to establish the Khilafah that is responsible for implementing all the ma’roofat and preventing all the munkaraat on society.
For this reason we strongly advise all the Muslims to download the book The Da’wah to Islam and The Method to Re-establish the Islamic State by Sheikh Ahmad Mahmoud and study it during this blessed month of Ramadan. We advise all the Muslims to gain knowledge on this vital issue and major Islamic obligation so we can fulfil our duty to Allah سبحانه وتعال and attain His pleasure and the reward of Paradise that He سبحانه وتعال has promised to the believers. Neglecting this obligation of working to re-establish the Khilafah is a major sin for which Allah سبحانه وتعال can punish severely in Hellfire.
References
1. Translated Meaning of the Qur’an. Surah al-Imran, ayah 110
2. Ahmad, At-Tirmidhi, Ibn Majah, and Al-Hakim recorded that Hakim bin Mu`awiyah bin Haydah narrated that his father said that the Messenger of Allah said.
3. Imam Ahmad recorded that `Ali bin Abi Talib said.
4. Imam Ahmad recorded the same Hadith with another chain of narration, and this Hadith meets the criteria of Muslim in his Sahih. In the Two Sahihs, it is recorded that `Abdullah bin Mas`ud said.
5. Imam Ahmad recorded from Buraydah from the Prophet (saw)
6. Tirmidhi, hasan isnad on authority of Ibn Masood.
7. Saifur Rahman al-Mubarakpuri, Ar-Raheeq Al-Makhtum (The Sealed Nectar), p. 97
8. Translated Meaning of the Qur’an. Surah al-Imran, ayah 110
9. Ibn Jarir recorded this. Tafseer Ibn Kathir.
Make Ramadhan the month of victory again.
O Muslims! Make Ramadhan the month of victory again by re-establishing the Khilafah
Alhamdulillah, the blessed month of Ramadhan is upon the Muslims again. Ramadhan is the month within which al-Quran al-Kareem was sent down from Lauh al-Mahfooz to Bayt ul-Izza. It is the month within which there is a night, Laylut al-Qadr, which is better than a thousand months for those who witness it in worship. And it is the month in which Allah سبحانه وتعالى commands the Muslims to fast, ties up the Shayateen, locks the gates of Hell and opens the gate of Heaven, allowing the Muslims to raise themselves in piety and draw strength from their Lord, Al-Qawwy, Al-Azeem.
Previous generations of Muslims, in the period of ruling by the Book of Allah سبحانه وتعالى, drew from the abundant blessings of Ramadhan to achieve victory over the disbelievers. Under the leadership of RasulAllah صلى الله عليه وسلم the Islamic State defeated the leading tribe amongst the Arabs, the Quray’sh, at the battle of Badr. This was despite the fact that the Islamic State’s army was small in number, poorly equipped and outnumbered three-fold by a powerful and experienced adversary. Allah سبحانه وتعالى said,
وَلَقَدْ نَصَرَكُمْ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ
“And Allah already helped you in Badr when you were a weak little force. So fear Allah and be grateful to him.” [Surah Aali-Imran 3:123]
Also, during Ramadhan, the Islamic State undertook the Opening of Makkah (Fatah Makkah) that finally brought the Qur’aysh under the Islamic authority, ending their tyranny over others and paved the way for the rapid expansion of the Islamic State throughout the lands. After the opening of Makkah, Allah سبحانه وتعالى said,
إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ
وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا
“When the Help and Victory of Allah comes. And you see the people enter in droves into Islam.” [Surah An-Nasr 110:1-2]
And in the centuries of Islamic rule after the era of RasulAllah صلى الله عليه وسلم and the Khulafa’a Rashida رضوان الله عليهم, the Islamic Khilafah State achieved major victories during Ramadhan whilst facing formidable enemies. The Muslims succeeded in expelling the occupying Crusaders from Ash-Sham even though they had settled on some parts of it for well over a century. The Muslims prevailed over the barbaric Tartars at Ein Jaloot, even though they had inflicted terrible destruction upon the Muslims before.
So, whilst the Muslims ruled by Islam, with their affairs governed by all that Allah سبحانه وتعالى has revealed, Ramadhan was the month of victory over the opponents of Islam and Muslims. However, this Ramadhan, without the Islamic Khilafah State, the Ummah faces subjugation by its enemies in almost every sphere of life.
This Ramadhan the Muslims count their dead as the colonialist nations enforce their occupation of Muslims Lands in Afghanistan, Iraq, Palestine and Kashmir. This Ramadhan, the armies of the Muslims are withheld from helping the Muslims but are sent without hesitation to protect the colonialists from the Muslims. This Ramadhan, the Muslims face an onslaught against their most precious possession, their deen, as the western colonialists spread corrupt ideas through reforming the education syllabuses as well as through the media and advertising. And this Ramadhan, Muslims face mounting hardships as these colonialists exploit the immense resources of the Ummah.
So, despite the fact that the Ummah is a giant in terms of its lands, material resources, population and armies and its greatest asset, the one true deen, Islam, it lies in humiliation before the disbelievers. This matter was inevitable because without the Islamic Khilafah State, politics and ruling are no longer about ordering the Ma’roof (Good) and forbidding the Munkar (Evil). Instead politics and ruling have been reduced to ordering what the colonialists desire and forbidding what the colonialists detest. Politics is no longer about looking after the affairs of the Muslims by seeking the good pleasure of Allah سبحانه وتعالى. Instead politics has been sullied into to a cheap competition to please the colonialists, between the current rulers and those who seek to succeed them in ruling.
O Muslims of Pakistan!
This Ramadhan, with the Ummah suffering immensely due to the mischief of the disbelievers, you must not be satisfied by turning to Allah سبحانه وتعالى through prayer and fasting alone. Rather you must also work to implement the deen of Allah سبحانه وتعالى on the earth and ensure its dominance over all other ways of life by re-establishing the Islamic Khilafah State, so that Ramadhan witnesses victory after victory again. The work to change the current corrupt rulers and re-establish the Khilafah in their place is not just a matter of life and death, it is an obligation from Allah سبحانه وتعالى. If the Muslims did not perform this duty, it would be an acceptance of the many sins of the rulers. The situation of the Muslims will become worse in the Dunya and they will deserve the punishment in the Aakhira. RasulAllah صلى الله عليه وسلم said,
إِنَّ اللَّهَ عَزَّ وَجَلَّ لَا يُعَذِّبُ الْعَامَّةَ بِعَمَلِ الْخَاصَّةِ حَتَّى يَرَوْا الْمُنْكَرَ بَيْنَ ظَهْرَانَيْهِمْ وَهُمْ قَادِرُونَ عَلَى أَنْ يُنْكِرُوهُ فَلَا يُنْكِرُوهُ فَإِذَا فَعَلُوا ذَلِكَ عَذَّبَ اللَّهُ الْخَاصَّةَ وَالْعَامَّةَ
“Allah will not punish the common people due to the work of specific people, until they see the munkar amongst themselves and they were able to forbid it but they did not do that. If they did that Allah will punish the specific people and the common people.” (Ahmad)
So, benefit fully from the blessings of Ramadhan. Turn to Allah سبحانه وتعالى by intensifying your struggle against the corrupt rulers and re-establish the Khilafah in their place. Only the Khilafah will re-establish Islam as an authority that would protect the Muslims and their deen and strike fear into the hearts of the enemies. And know that Allah سبحانه وتعالى has promised you victory if you are true to Him alone. Allah سبحانه وتعالى says,
وَلاَ تَهِنُوا وَلاَ تَحْزَنُوا وَأَنْتُمْ الأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ
“So do not become weak, nor be sad, and you will be superior (in victory) if you are indeed (true) believers.” [Surah Aali-Imran 3:139]
Alhamdulillah, the blessed month of Ramadhan is upon the Muslims again. Ramadhan is the month within which al-Quran al-Kareem was sent down from Lauh al-Mahfooz to Bayt ul-Izza. It is the month within which there is a night, Laylut al-Qadr, which is better than a thousand months for those who witness it in worship. And it is the month in which Allah سبحانه وتعالى commands the Muslims to fast, ties up the Shayateen, locks the gates of Hell and opens the gate of Heaven, allowing the Muslims to raise themselves in piety and draw strength from their Lord, Al-Qawwy, Al-Azeem.
Previous generations of Muslims, in the period of ruling by the Book of Allah سبحانه وتعالى, drew from the abundant blessings of Ramadhan to achieve victory over the disbelievers. Under the leadership of RasulAllah صلى الله عليه وسلم the Islamic State defeated the leading tribe amongst the Arabs, the Quray’sh, at the battle of Badr. This was despite the fact that the Islamic State’s army was small in number, poorly equipped and outnumbered three-fold by a powerful and experienced adversary. Allah سبحانه وتعالى said,
وَلَقَدْ نَصَرَكُمْ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ
“And Allah already helped you in Badr when you were a weak little force. So fear Allah and be grateful to him.” [Surah Aali-Imran 3:123]
Also, during Ramadhan, the Islamic State undertook the Opening of Makkah (Fatah Makkah) that finally brought the Qur’aysh under the Islamic authority, ending their tyranny over others and paved the way for the rapid expansion of the Islamic State throughout the lands. After the opening of Makkah, Allah سبحانه وتعالى said,
إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ
وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا
“When the Help and Victory of Allah comes. And you see the people enter in droves into Islam.” [Surah An-Nasr 110:1-2]
And in the centuries of Islamic rule after the era of RasulAllah صلى الله عليه وسلم and the Khulafa’a Rashida رضوان الله عليهم, the Islamic Khilafah State achieved major victories during Ramadhan whilst facing formidable enemies. The Muslims succeeded in expelling the occupying Crusaders from Ash-Sham even though they had settled on some parts of it for well over a century. The Muslims prevailed over the barbaric Tartars at Ein Jaloot, even though they had inflicted terrible destruction upon the Muslims before.
So, whilst the Muslims ruled by Islam, with their affairs governed by all that Allah سبحانه وتعالى has revealed, Ramadhan was the month of victory over the opponents of Islam and Muslims. However, this Ramadhan, without the Islamic Khilafah State, the Ummah faces subjugation by its enemies in almost every sphere of life.
This Ramadhan the Muslims count their dead as the colonialist nations enforce their occupation of Muslims Lands in Afghanistan, Iraq, Palestine and Kashmir. This Ramadhan, the armies of the Muslims are withheld from helping the Muslims but are sent without hesitation to protect the colonialists from the Muslims. This Ramadhan, the Muslims face an onslaught against their most precious possession, their deen, as the western colonialists spread corrupt ideas through reforming the education syllabuses as well as through the media and advertising. And this Ramadhan, Muslims face mounting hardships as these colonialists exploit the immense resources of the Ummah.
So, despite the fact that the Ummah is a giant in terms of its lands, material resources, population and armies and its greatest asset, the one true deen, Islam, it lies in humiliation before the disbelievers. This matter was inevitable because without the Islamic Khilafah State, politics and ruling are no longer about ordering the Ma’roof (Good) and forbidding the Munkar (Evil). Instead politics and ruling have been reduced to ordering what the colonialists desire and forbidding what the colonialists detest. Politics is no longer about looking after the affairs of the Muslims by seeking the good pleasure of Allah سبحانه وتعالى. Instead politics has been sullied into to a cheap competition to please the colonialists, between the current rulers and those who seek to succeed them in ruling.
O Muslims of Pakistan!
This Ramadhan, with the Ummah suffering immensely due to the mischief of the disbelievers, you must not be satisfied by turning to Allah سبحانه وتعالى through prayer and fasting alone. Rather you must also work to implement the deen of Allah سبحانه وتعالى on the earth and ensure its dominance over all other ways of life by re-establishing the Islamic Khilafah State, so that Ramadhan witnesses victory after victory again. The work to change the current corrupt rulers and re-establish the Khilafah in their place is not just a matter of life and death, it is an obligation from Allah سبحانه وتعالى. If the Muslims did not perform this duty, it would be an acceptance of the many sins of the rulers. The situation of the Muslims will become worse in the Dunya and they will deserve the punishment in the Aakhira. RasulAllah صلى الله عليه وسلم said,
إِنَّ اللَّهَ عَزَّ وَجَلَّ لَا يُعَذِّبُ الْعَامَّةَ بِعَمَلِ الْخَاصَّةِ حَتَّى يَرَوْا الْمُنْكَرَ بَيْنَ ظَهْرَانَيْهِمْ وَهُمْ قَادِرُونَ عَلَى أَنْ يُنْكِرُوهُ فَلَا يُنْكِرُوهُ فَإِذَا فَعَلُوا ذَلِكَ عَذَّبَ اللَّهُ الْخَاصَّةَ وَالْعَامَّةَ
“Allah will not punish the common people due to the work of specific people, until they see the munkar amongst themselves and they were able to forbid it but they did not do that. If they did that Allah will punish the specific people and the common people.” (Ahmad)
So, benefit fully from the blessings of Ramadhan. Turn to Allah سبحانه وتعالى by intensifying your struggle against the corrupt rulers and re-establish the Khilafah in their place. Only the Khilafah will re-establish Islam as an authority that would protect the Muslims and their deen and strike fear into the hearts of the enemies. And know that Allah سبحانه وتعالى has promised you victory if you are true to Him alone. Allah سبحانه وتعالى says,
وَلاَ تَهِنُوا وَلاَ تَحْزَنُوا وَأَنْتُمْ الأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ
“So do not become weak, nor be sad, and you will be superior (in victory) if you are indeed (true) believers.” [Surah Aali-Imran 3:139]
The obligation of beginning Ramadhan when the moon is sighted in any country.
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.
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)" [Al Baqarah, 2:185]
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 صلى الله عليه وسلم 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".
Allah سبحانه وتعالى 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." [Al Baqarah, 2:189]
فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ
"Whoever witnesses the crescent of the month, he must fast the month." [Al Baqarah, 2:185]
Bukhari and Muslim reported on the authority of Abdullah Ibnu Omar (may Allah be pleased with them) that the Messenger of Allah صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم orders us to fast when the sighting of the new moon of Ramadhan is confirmed, and orders us to break the 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم, the companions went looking for the new crescent. So I told the Prophet صلى الله عليه وسلم 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 سبحانه وتعالى according to the Shari'ah texts.
During the lifetime of the Messenger of Allah صلى الله عليه وسلم, 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 سبحانه وتعالى says:
وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّليْلِ
"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" [Al-Baqarah, 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم has commanded us. This indicated that Ibnu Abbas learnt from the Messenger of Allah صلى الله عليه وسلم 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 صلى الله عليه وسلم but the Ijtihad of a Sahabi, and the Ijtihad of the Sahabi is not comparable to the Hadith of the Prophet صلى الله عليه وسلم. 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 صلى الله عليه وسلم commanded us.", it is not a Hadith but merely the way Ibnu Abbas understood the Hadith of the Messenger of Allah صلى الله عليه وسلم in which he صلى الله عليه وسلم 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 صلى الله عليه وسلم reported it, nor did he say: This is how we learnt it from the Messenger of Allah صلى الله عليه وسلم, but he said: This is how the Messenger of Allah صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم : "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 صلى الله عليه وسلم: "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.
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 صلى الله عليه وسلم asked him if he was a Muslim to which the man answered in the affirmative. The Prophet صلى الله عليه وسلم then said: "Allahu-Akbar! one is enough for all Muslims" The Prophet صلى الله عليه وسلم 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 contemporary 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 astronomical 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 سبحانه وتعالى and His Messenger صلى الله عليه وسلم, 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 سبحانه وتعالى. . 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم forbade fasting on two days, the day of al-Adha and the day of al-Fitr".
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)" [Al Baqarah, 2:185]
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 صلى الله عليه وسلم 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".
Allah سبحانه وتعالى 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." [Al Baqarah, 2:189]
فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ
"Whoever witnesses the crescent of the month, he must fast the month." [Al Baqarah, 2:185]
Bukhari and Muslim reported on the authority of Abdullah Ibnu Omar (may Allah be pleased with them) that the Messenger of Allah صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم orders us to fast when the sighting of the new moon of Ramadhan is confirmed, and orders us to break the 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم, the companions went looking for the new crescent. So I told the Prophet صلى الله عليه وسلم 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 سبحانه وتعالى according to the Shari'ah texts.
During the lifetime of the Messenger of Allah صلى الله عليه وسلم, 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 سبحانه وتعالى says:
وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّليْلِ
"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" [Al-Baqarah, 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم has commanded us. This indicated that Ibnu Abbas learnt from the Messenger of Allah صلى الله عليه وسلم 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 صلى الله عليه وسلم but the Ijtihad of a Sahabi, and the Ijtihad of the Sahabi is not comparable to the Hadith of the Prophet صلى الله عليه وسلم. 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 صلى الله عليه وسلم commanded us.", it is not a Hadith but merely the way Ibnu Abbas understood the Hadith of the Messenger of Allah صلى الله عليه وسلم in which he صلى الله عليه وسلم 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 صلى الله عليه وسلم reported it, nor did he say: This is how we learnt it from the Messenger of Allah صلى الله عليه وسلم, but he said: This is how the Messenger of Allah صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم : "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 صلى الله عليه وسلم: "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.
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 صلى الله عليه وسلم asked him if he was a Muslim to which the man answered in the affirmative. The Prophet صلى الله عليه وسلم then said: "Allahu-Akbar! one is enough for all Muslims" The Prophet صلى الله عليه وسلم 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 contemporary 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 astronomical 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 سبحانه وتعالى and His Messenger صلى الله عليه وسلم, 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 سبحانه وتعالى. . 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم forbade fasting on two days, the day of al-Adha and the day of al-Fitr".
Monday, August 17, 2009
Understanding the myth of Israeli superiority.
Many people around the world look in awe towards Israel, a nation only 60 years old, built by a people who were persecuted for centuries and have one of the most advanced militaries in the world. Israel has managed, from its inception, according to many, to defeat its neighbouring nations in four wars, even though its population is that of a small island. Many Muslims across the world have adopted a number of conspiracies that place Israel at the helm of a Masonic plot to achieve world domination going back to the secretive meeting of the elders of Zion. It is such realities that have led to many believing it is Israel that pulls the strings around the world even controlling US foreign policy.
The close relationship between the US and Israel has been one of the most salient features in US foreign policy for nearly four decades. The $3 billion in military and economic aid sent annually to Israel by Washington is rarely questioned in Congress, even by liberals who normally challenge US aid to governments that engage in widespread violations of human rights, or by conservatives who usually oppose foreign aid in general. Virtually all Western countries share the United States' strong support for Israel's right to exist in peace and security. The US often stands alone with Israel at the United Nations and other international forums when objections are raised over ongoing Israeli violations of international law and related concerns.
The Politics of Israel
The US took an interest in the region after WW2 after tasting the benefits of Gulf oil and decided that it could no longer remain isolated and began manoeuvring in the area. In 1944 the State Department described the Arabian Peninsula as constituting "A stupendous source of strategic power and the greatest material prize in the world's history." The United States was aware that control of the region's oil supply was a lever to control the world. As George Kennan, the influential planner of the containment of the Soviet Union put it in 1949: "If the US controlled the oil, it would have veto power over the potential actions in the future of rivals like Germany and Japan." Realising the potential of the Middle East, the US set forward multiple plans and strategies to control the region.
The establishment of a Jewish homeland had been proposed by British Prime Minister Henry Bannerman in 1906: "There are people (the Muslims) who control spacious territories teeming with manifest and hidden resources. They dominate the intersections of world routes. Their lands were the cradles of human civilizations and religions. These people have one faith, one language, one history and the same aspirations. No natural barriers can isolate these people from one another ... if, per chance, this nation were to be unified into one state; it would then take the fate of the world into its hands and would separate Europe from the rest of the world. Taking these considerations seriously, a foreign body should be planted in the heart of this nation to prevent the convergence of its wings in such a way that it could exhaust its powers in never-ending wars. It could also serve as a springboard for the West to gain its coveted objects."
Israel was created on the basis of fulfilling a British interest by being placed in the middle of the Muslim world; however British weakness after WW2 led to the US to organise the region. The US looked towards Israel, within defined and secure boundaries, even though it was established with dreams of Eretz Israel (a greater Israel). This was the first difference between the US and Israel - the position of Israel is very clear since it has refused to define its borders from the very beginning, this exposed the fact that Israel was not a colony of the US and there were conflicting interests between the two.
Theodor Herzl is credited with founding political Zionism, a movement which sought to establish a Jewish state, by elevating the Jewish question onto the international scene. In 1896, Herzl published Der Judenstaat (The Jewish State), offering his vision of a future state; the following year he presided over the first World Zionist Congress. Ever since the establishment of the Zionist movement, the Jews have been aiming to achieve economic and political dominion over the Middle East.
The Myth of world domination
Although British influence in the Middle East has been replaced by American influence, the US is committed to protecting Israel, guaranteeing her security and securing a prosperous standard of living for the Jews living there. However this is not out of any moral obligation but due to strategic interests. It is these interests that have resulted in support of all types to Israel. With the population of the Palestinian territories forecasted to overtake that of Israel's by 2019, Israel needs a strong economy to attract Jewish migration from across the world and then to maintain a high standard of living for them.
A cursory glance at Israel's economy shows it is poor in natural resources; Israel depends on imports of oil, coal, food, production inputs and military equipment. Through a variety of agreements, deals and support from the West Israel has managed to develop the foundation of an industrial economy. With a population the size of Scotland Israel has an economy worth $185 billion. The European Union, US, Turkey, Mexico, Canada, Jordan and Egypt, have signed free trade agreements with Israel which means they all trade without any restrictions, which has helped Israel in procuring raw materials.
Foreign markets are critical for Israel. Due to having a very small domestic market (due to its small population) it is forced to search for foreign markets to generate wealth. Industrialised nations generally focus 10% of their economy towards foreign trade (imports and exports). However 30% of the Israeli economy relies on exports, which is very high. Israel's main exports 10 years ago were Jaffa oranges and other agricultural products. Today's exports are increasingly high-tech, an estimated 80% of the products Israel exports are high-tech and electronics components. However Israel is finding that it's light years behind Japan, China and Germany in this very competitive sector. 40% of Israeli exports end up on US shores even though the US can make the same agricultural goods and computer hardware cheaper and of better quality.
Because of the strategic role Israel plays in the Middle East it has been spoilt with military hardware and technology which would have otherwise taken it decades to develop. Israel is reliant upon foreign nations and people for its survival, without which is simply could not exist due to the geographical challenges it faces
The Middle East Peace Process
America rejects the idea of substituting European influence with Jewish influence, and she also rejects the idea of sharing power with any other country. America is committed to securing Israel, guaranteeing her security and ensuring a prosperous standard of living for the Jews living there. However, she refuses to allow Israel to share the influence with her.
In order to prevent Israeli expansion and the spread of Israeli influence in the region, American policy has been based on isolating Israel from the rest of the region in an attempt to curtail her and minimise her role in the quest to solve the Palestinian issue and the Middle Eastern issue. US policy is centred around establishing a Palestinian state to act as an instrument of containment; by establishing a host of international guarantees and by bringing multinational forces to be deployed along the borders between Israel and the neighbouring Arab countries - Jordan, Syria, Egypt and the future Palestinian State. The American policy has also been based on working towards the internationalisation of Jerusalem, as America sees this internationalisation as a solution to the sensitive crisis of Jerusalem that would please the Christians and guarantee a strong American presence through the presence of the United Nations.
There are a whole host of factors which has lead to US and Israeli foreign policy to reach the extent it has today:
- Many US citizens share a sentimental attachment with Israel especially many liberals - particularly among the post-war generation in leadership positions in government and the media. Many Americans identify with Israel's historical struggle, internal democracy, relatively high standard of living and its role as a sanctuary for an oppressed minority group that spent centuries in diaspora.
- The Christian Right in the US, with tens of millions of followers and a major base of support for the Republican Party, historically has thrown its immense media and political clout in support of Israel and other right-wing Israeli leaders. Based in part on a theology that sees the ingathering of Jews to the Holy Land as a precursor for the second coming of Christ, the battle between Israelis and Palestinians is, in their eyes, simply a continuation of the battle between the Israelites and the Philistines, with God having deemed that the land belongs to Israel alone.
- Mainstream and conservative Jewish organisations have mobilised considerable lobbying resources, financial contributions from the Jewish community, and citizen pressure on the news media and other forums of public discourse in support of the Israeli government. The role of the pro-Israel lobby is to create a climate in line with Israeli interests and helping in the creation of a climate of intimidation among those who seek to moderate US policy, including growing numbers of progressive Jews.
- The arms industry, contributes five times more money to congressional campaigns and lobbying efforts than AIPAC and other pro-Israel groups combined. The industry however does have a considerable stake in supporting massive arms shipments to Israel and other Middle Eastern allies of the United States. It is far easier for a member of Congress to challenge a $60 million arms deal to Indonesia, for example, than the $2 billion of arms to Israel, particularly when so many congressional districts include factories that produce such military hardware.
US-Israel relations
Israel has successfully managed to build a state and then mobilise its resources to achieve many of its long term aims. However without Western support it is impossible to see how Israel could reach the position it is in today. Israel has however failed in after more than 60 years in its ultimate aim of establishing a state with fixed borders encompassing the lands it was supposedly promised by God and this is due only to one reason - such an aim is not in the interests of the US.
The US plans defined Israeli borders alongside a Palestinian state. The Likud party which has been the party of power for most of Israel's recent history attempted to unilaterally define the borders by building settlements and expelling Muslims, however Israel still needs the US for any final settlement and for these reasons it has organised lobbying in the US and the worlds media in order to achieve a favourable outcome. The endeavour to achieve Eratz Israel is complicated by the fact that the Labour party in Israel believes in giving up land for permanent defined borders, it believes this is a price worth paying for the security it needs.
Hence Israel does not control the US but has been very efficient in influencing US policy. The US is organising the Middle East, it is the one that dictates, and on many issues the US and Israel have the same policy, however this should not been seen as the US abandoning its interests for Israel.
US support for the Israeli government, like US support for its allies elsewhere in the world, is not motivated by objective security needs or a strong moral commitment to the country. Rather, as elsewhere, US foreign policy is motivated primarily to advance its own perceived strategic interests.
Conclusions
The myth of Israeli superiority has historically been spread by the Muslim rulers to hide their own treachery, how can a region that is outnumbers Israel by 10 - 1 and require trade and oil to traverse Muslim lands be superior, the sums just do not add up.
Israel came into existence because King Abdullah 1 of the then British created and rewarded Transjordan had offered to accept the establishment of Israel in return for Jordanian control of the Arab populated parts of Palestine. His brother Faisal king of Iraq even eclipsed Abdullah's treachery in January 1919. Faisal signed the Faisal-Weizmann Agreement, with Dr. Chaim Weizmann, President of the World Zionist organisation where he conditionally accepted the Balfour Declaration based on the fulfillment of British wartime promises of independence to the Arabs. King Farook the British agent at time of Egypt sent a battalion of volunteers rather then the army to take on the onslaught of the Jews in 1948.
The six day war of 1963 was held up by the Muslim rulers as Israel managed to defeat three Arab armies single handedly However in reality the defeatism and conspiracy of Arab rulers is what gave Israel military victory. This is clear in the lack of preparation for war by the Egyptian regime, the withdrawal of the Jordanian regime from the West Bank and its surrender to Israel and the announcement made by the Syrian regime of the fall of Qunaitrah, which was behind the Syrian army lines that were still fighting in the Golan Heights.
Egypt from this defeat began diplomatic relations with Israel and gave up the cause of the Muslims of Palestine. The PLO officially endorsed the two state solution through the numerous occasions they compromise with their call for a Palestinian state, today the PLO calls for a mere 8% of historic Palestine and has accepted the Israeli state in return for a Palestinian state.
The treachery of the Muslim rulers has been the supply line that begins in Washington travels through the region and ends in Israel, without such logistical support Israel just could not have survived.
The close relationship between the US and Israel has been one of the most salient features in US foreign policy for nearly four decades. The $3 billion in military and economic aid sent annually to Israel by Washington is rarely questioned in Congress, even by liberals who normally challenge US aid to governments that engage in widespread violations of human rights, or by conservatives who usually oppose foreign aid in general. Virtually all Western countries share the United States' strong support for Israel's right to exist in peace and security. The US often stands alone with Israel at the United Nations and other international forums when objections are raised over ongoing Israeli violations of international law and related concerns.
The Politics of Israel
The US took an interest in the region after WW2 after tasting the benefits of Gulf oil and decided that it could no longer remain isolated and began manoeuvring in the area. In 1944 the State Department described the Arabian Peninsula as constituting "A stupendous source of strategic power and the greatest material prize in the world's history." The United States was aware that control of the region's oil supply was a lever to control the world. As George Kennan, the influential planner of the containment of the Soviet Union put it in 1949: "If the US controlled the oil, it would have veto power over the potential actions in the future of rivals like Germany and Japan." Realising the potential of the Middle East, the US set forward multiple plans and strategies to control the region.
The establishment of a Jewish homeland had been proposed by British Prime Minister Henry Bannerman in 1906: "There are people (the Muslims) who control spacious territories teeming with manifest and hidden resources. They dominate the intersections of world routes. Their lands were the cradles of human civilizations and religions. These people have one faith, one language, one history and the same aspirations. No natural barriers can isolate these people from one another ... if, per chance, this nation were to be unified into one state; it would then take the fate of the world into its hands and would separate Europe from the rest of the world. Taking these considerations seriously, a foreign body should be planted in the heart of this nation to prevent the convergence of its wings in such a way that it could exhaust its powers in never-ending wars. It could also serve as a springboard for the West to gain its coveted objects."
Israel was created on the basis of fulfilling a British interest by being placed in the middle of the Muslim world; however British weakness after WW2 led to the US to organise the region. The US looked towards Israel, within defined and secure boundaries, even though it was established with dreams of Eretz Israel (a greater Israel). This was the first difference between the US and Israel - the position of Israel is very clear since it has refused to define its borders from the very beginning, this exposed the fact that Israel was not a colony of the US and there were conflicting interests between the two.
Theodor Herzl is credited with founding political Zionism, a movement which sought to establish a Jewish state, by elevating the Jewish question onto the international scene. In 1896, Herzl published Der Judenstaat (The Jewish State), offering his vision of a future state; the following year he presided over the first World Zionist Congress. Ever since the establishment of the Zionist movement, the Jews have been aiming to achieve economic and political dominion over the Middle East.
The Myth of world domination
Although British influence in the Middle East has been replaced by American influence, the US is committed to protecting Israel, guaranteeing her security and securing a prosperous standard of living for the Jews living there. However this is not out of any moral obligation but due to strategic interests. It is these interests that have resulted in support of all types to Israel. With the population of the Palestinian territories forecasted to overtake that of Israel's by 2019, Israel needs a strong economy to attract Jewish migration from across the world and then to maintain a high standard of living for them.
A cursory glance at Israel's economy shows it is poor in natural resources; Israel depends on imports of oil, coal, food, production inputs and military equipment. Through a variety of agreements, deals and support from the West Israel has managed to develop the foundation of an industrial economy. With a population the size of Scotland Israel has an economy worth $185 billion. The European Union, US, Turkey, Mexico, Canada, Jordan and Egypt, have signed free trade agreements with Israel which means they all trade without any restrictions, which has helped Israel in procuring raw materials.
Foreign markets are critical for Israel. Due to having a very small domestic market (due to its small population) it is forced to search for foreign markets to generate wealth. Industrialised nations generally focus 10% of their economy towards foreign trade (imports and exports). However 30% of the Israeli economy relies on exports, which is very high. Israel's main exports 10 years ago were Jaffa oranges and other agricultural products. Today's exports are increasingly high-tech, an estimated 80% of the products Israel exports are high-tech and electronics components. However Israel is finding that it's light years behind Japan, China and Germany in this very competitive sector. 40% of Israeli exports end up on US shores even though the US can make the same agricultural goods and computer hardware cheaper and of better quality.
Because of the strategic role Israel plays in the Middle East it has been spoilt with military hardware and technology which would have otherwise taken it decades to develop. Israel is reliant upon foreign nations and people for its survival, without which is simply could not exist due to the geographical challenges it faces
The Middle East Peace Process
America rejects the idea of substituting European influence with Jewish influence, and she also rejects the idea of sharing power with any other country. America is committed to securing Israel, guaranteeing her security and ensuring a prosperous standard of living for the Jews living there. However, she refuses to allow Israel to share the influence with her.
In order to prevent Israeli expansion and the spread of Israeli influence in the region, American policy has been based on isolating Israel from the rest of the region in an attempt to curtail her and minimise her role in the quest to solve the Palestinian issue and the Middle Eastern issue. US policy is centred around establishing a Palestinian state to act as an instrument of containment; by establishing a host of international guarantees and by bringing multinational forces to be deployed along the borders between Israel and the neighbouring Arab countries - Jordan, Syria, Egypt and the future Palestinian State. The American policy has also been based on working towards the internationalisation of Jerusalem, as America sees this internationalisation as a solution to the sensitive crisis of Jerusalem that would please the Christians and guarantee a strong American presence through the presence of the United Nations.
There are a whole host of factors which has lead to US and Israeli foreign policy to reach the extent it has today:
- Many US citizens share a sentimental attachment with Israel especially many liberals - particularly among the post-war generation in leadership positions in government and the media. Many Americans identify with Israel's historical struggle, internal democracy, relatively high standard of living and its role as a sanctuary for an oppressed minority group that spent centuries in diaspora.
- The Christian Right in the US, with tens of millions of followers and a major base of support for the Republican Party, historically has thrown its immense media and political clout in support of Israel and other right-wing Israeli leaders. Based in part on a theology that sees the ingathering of Jews to the Holy Land as a precursor for the second coming of Christ, the battle between Israelis and Palestinians is, in their eyes, simply a continuation of the battle between the Israelites and the Philistines, with God having deemed that the land belongs to Israel alone.
- Mainstream and conservative Jewish organisations have mobilised considerable lobbying resources, financial contributions from the Jewish community, and citizen pressure on the news media and other forums of public discourse in support of the Israeli government. The role of the pro-Israel lobby is to create a climate in line with Israeli interests and helping in the creation of a climate of intimidation among those who seek to moderate US policy, including growing numbers of progressive Jews.
- The arms industry, contributes five times more money to congressional campaigns and lobbying efforts than AIPAC and other pro-Israel groups combined. The industry however does have a considerable stake in supporting massive arms shipments to Israel and other Middle Eastern allies of the United States. It is far easier for a member of Congress to challenge a $60 million arms deal to Indonesia, for example, than the $2 billion of arms to Israel, particularly when so many congressional districts include factories that produce such military hardware.
US-Israel relations
Israel has successfully managed to build a state and then mobilise its resources to achieve many of its long term aims. However without Western support it is impossible to see how Israel could reach the position it is in today. Israel has however failed in after more than 60 years in its ultimate aim of establishing a state with fixed borders encompassing the lands it was supposedly promised by God and this is due only to one reason - such an aim is not in the interests of the US.
The US plans defined Israeli borders alongside a Palestinian state. The Likud party which has been the party of power for most of Israel's recent history attempted to unilaterally define the borders by building settlements and expelling Muslims, however Israel still needs the US for any final settlement and for these reasons it has organised lobbying in the US and the worlds media in order to achieve a favourable outcome. The endeavour to achieve Eratz Israel is complicated by the fact that the Labour party in Israel believes in giving up land for permanent defined borders, it believes this is a price worth paying for the security it needs.
Hence Israel does not control the US but has been very efficient in influencing US policy. The US is organising the Middle East, it is the one that dictates, and on many issues the US and Israel have the same policy, however this should not been seen as the US abandoning its interests for Israel.
US support for the Israeli government, like US support for its allies elsewhere in the world, is not motivated by objective security needs or a strong moral commitment to the country. Rather, as elsewhere, US foreign policy is motivated primarily to advance its own perceived strategic interests.
Conclusions
The myth of Israeli superiority has historically been spread by the Muslim rulers to hide their own treachery, how can a region that is outnumbers Israel by 10 - 1 and require trade and oil to traverse Muslim lands be superior, the sums just do not add up.
Israel came into existence because King Abdullah 1 of the then British created and rewarded Transjordan had offered to accept the establishment of Israel in return for Jordanian control of the Arab populated parts of Palestine. His brother Faisal king of Iraq even eclipsed Abdullah's treachery in January 1919. Faisal signed the Faisal-Weizmann Agreement, with Dr. Chaim Weizmann, President of the World Zionist organisation where he conditionally accepted the Balfour Declaration based on the fulfillment of British wartime promises of independence to the Arabs. King Farook the British agent at time of Egypt sent a battalion of volunteers rather then the army to take on the onslaught of the Jews in 1948.
The six day war of 1963 was held up by the Muslim rulers as Israel managed to defeat three Arab armies single handedly However in reality the defeatism and conspiracy of Arab rulers is what gave Israel military victory. This is clear in the lack of preparation for war by the Egyptian regime, the withdrawal of the Jordanian regime from the West Bank and its surrender to Israel and the announcement made by the Syrian regime of the fall of Qunaitrah, which was behind the Syrian army lines that were still fighting in the Golan Heights.
Egypt from this defeat began diplomatic relations with Israel and gave up the cause of the Muslims of Palestine. The PLO officially endorsed the two state solution through the numerous occasions they compromise with their call for a Palestinian state, today the PLO calls for a mere 8% of historic Palestine and has accepted the Israeli state in return for a Palestinian state.
The treachery of the Muslim rulers has been the supply line that begins in Washington travels through the region and ends in Israel, without such logistical support Israel just could not have survived.
Understanding the myth of Israeli superiority.
Many people around the world look in awe towards Israel, a nation only 60 years old, built by a people who were persecuted for centuries and have one of the most advanced militaries in the world. Israel has managed, from its inception, according to many, to defeat its neighbouring nations in four wars, even though its population is that of a small island. Many Muslims across the world have adopted a number of conspiracies that place Israel at the helm of a Masonic plot to achieve world domination going back to the secretive meeting of the elders of Zion. It is such realities that have led to many believing it is Israel that pulls the strings around the world even controlling US foreign policy.
The close relationship between the US and Israel has been one of the most salient features in US foreign policy for nearly four decades. The $3 billion in military and economic aid sent annually to Israel by Washington is rarely questioned in Congress, even by liberals who normally challenge US aid to governments that engage in widespread violations of human rights, or by conservatives who usually oppose foreign aid in general. Virtually all Western countries share the United States' strong support for Israel's right to exist in peace and security. The US often stands alone with Israel at the United Nations and other international forums when objections are raised over ongoing Israeli violations of international law and related concerns.
The Politics of Israel
The US took an interest in the region after WW2 after tasting the benefits of Gulf oil and decided that it could no longer remain isolated and began manoeuvring in the area. In 1944 the State Department described the Arabian Peninsula as constituting "A stupendous source of strategic power and the greatest material prize in the world's history." The United States was aware that control of the region's oil supply was a lever to control the world. As George Kennan, the influential planner of the containment of the Soviet Union put it in 1949: "If the US controlled the oil, it would have veto power over the potential actions in the future of rivals like Germany and Japan." Realising the potential of the Middle East, the US set forward multiple plans and strategies to control the region.
The establishment of a Jewish homeland had been proposed by British Prime Minister Henry Bannerman in 1906: "There are people (the Muslims) who control spacious territories teeming with manifest and hidden resources. They dominate the intersections of world routes. Their lands were the cradles of human civilizations and religions. These people have one faith, one language, one history and the same aspirations. No natural barriers can isolate these people from one another ... if, per chance, this nation were to be unified into one state; it would then take the fate of the world into its hands and would separate Europe from the rest of the world. Taking these considerations seriously, a foreign body should be planted in the heart of this nation to prevent the convergence of its wings in such a way that it could exhaust its powers in never-ending wars. It could also serve as a springboard for the West to gain its coveted objects."
Israel was created on the basis of fulfilling a British interest by being placed in the middle of the Muslim world; however British weakness after WW2 led to the US to organise the region. The US looked towards Israel, within defined and secure boundaries, even though it was established with dreams of Eretz Israel (a greater Israel). This was the first difference between the US and Israel - the position of Israel is very clear since it has refused to define its borders from the very beginning, this exposed the fact that Israel was not a colony of the US and there were conflicting interests between the two.
Theodor Herzl is credited with founding political Zionism, a movement which sought to establish a Jewish state, by elevating the Jewish question onto the international scene. In 1896, Herzl published Der Judenstaat (The Jewish State), offering his vision of a future state; the following year he presided over the first World Zionist Congress. Ever since the establishment of the Zionist movement, the Jews have been aiming to achieve economic and political dominion over the Middle East.
The Myth of world domination
Although British influence in the Middle East has been replaced by American influence, the US is committed to protecting Israel, guaranteeing her security and securing a prosperous standard of living for the Jews living there. However this is not out of any moral obligation but due to strategic interests. It is these interests that have resulted in support of all types to Israel. With the population of the Palestinian territories forecasted to overtake that of Israel's by 2019, Israel needs a strong economy to attract Jewish migration from across the world and then to maintain a high standard of living for them.
A cursory glance at Israel's economy shows it is poor in natural resources; Israel depends on imports of oil, coal, food, production inputs and military equipment. Through a variety of agreements, deals and support from the West Israel has managed to develop the foundation of an industrial economy. With a population the size of Scotland Israel has an economy worth $185 billion. The European Union, US, Turkey, Mexico, Canada, Jordan and Egypt, have signed free trade agreements with Israel which means they all trade without any restrictions, which has helped Israel in procuring raw materials.
Foreign markets are critical for Israel. Due to having a very small domestic market (due to its small population) it is forced to search for foreign markets to generate wealth. Industrialised nations generally focus 10% of their economy towards foreign trade (imports and exports). However 30% of the Israeli economy relies on exports, which is very high. Israel's main exports 10 years ago were Jaffa oranges and other agricultural products. Today's exports are increasingly high-tech, an estimated 80% of the products Israel exports are high-tech and electronics components. However Israel is finding that it's light years behind Japan, China and Germany in this very competitive sector. 40% of Israeli exports end up on US shores even though the US can make the same agricultural goods and computer hardware cheaper and of better quality.
Because of the strategic role Israel plays in the Middle East it has been spoilt with military hardware and technology which would have otherwise taken it decades to develop. Israel is reliant upon foreign nations and people for its survival, without which is simply could not exist due to the geographical challenges it faces
The Middle East Peace Process
America rejects the idea of substituting European influence with Jewish influence, and she also rejects the idea of sharing power with any other country. America is committed to securing Israel, guaranteeing her security and ensuring a prosperous standard of living for the Jews living there. However, she refuses to allow Israel to share the influence with her.
In order to prevent Israeli expansion and the spread of Israeli influence in the region, American policy has been based on isolating Israel from the rest of the region in an attempt to curtail her and minimise her role in the quest to solve the Palestinian issue and the Middle Eastern issue. US policy is centred around establishing a Palestinian state to act as an instrument of containment; by establishing a host of international guarantees and by bringing multinational forces to be deployed along the borders between Israel and the neighbouring Arab countries - Jordan, Syria, Egypt and the future Palestinian State. The American policy has also been based on working towards the internationalisation of Jerusalem, as America sees this internationalisation as a solution to the sensitive crisis of Jerusalem that would please the Christians and guarantee a strong American presence through the presence of the United Nations.
There are a whole host of factors which has lead to US and Israeli foreign policy to reach the extent it has today:
- Many US citizens share a sentimental attachment with Israel especially many liberals - particularly among the post-war generation in leadership positions in government and the media. Many Americans identify with Israel's historical struggle, internal democracy, relatively high standard of living and its role as a sanctuary for an oppressed minority group that spent centuries in diaspora.
- The Christian Right in the US, with tens of millions of followers and a major base of support for the Republican Party, historically has thrown its immense media and political clout in support of Israel and other right-wing Israeli leaders. Based in part on a theology that sees the ingathering of Jews to the Holy Land as a precursor for the second coming of Christ, the battle between Israelis and Palestinians is, in their eyes, simply a continuation of the battle between the Israelites and the Philistines, with God having deemed that the land belongs to Israel alone.
- Mainstream and conservative Jewish organisations have mobilised considerable lobbying resources, financial contributions from the Jewish community, and citizen pressure on the news media and other forums of public discourse in support of the Israeli government. The role of the pro-Israel lobby is to create a climate in line with Israeli interests and helping in the creation of a climate of intimidation among those who seek to moderate US policy, including growing numbers of progressive Jews.
- The arms industry, contributes five times more money to congressional campaigns and lobbying efforts than AIPAC and other pro-Israel groups combined. The industry however does have a considerable stake in supporting massive arms shipments to Israel and other Middle Eastern allies of the United States. It is far easier for a member of Congress to challenge a $60 million arms deal to Indonesia, for example, than the $2 billion of arms to Israel, particularly when so many congressional districts include factories that produce such military hardware.
US-Israel relations
Israel has successfully managed to build a state and then mobilise its resources to achieve many of its long term aims. However without Western support it is impossible to see how Israel could reach the position it is in today. Israel has however failed in after more than 60 years in its ultimate aim of establishing a state with fixed borders encompassing the lands it was supposedly promised by God and this is due only to one reason - such an aim is not in the interests of the US.
The US plans defined Israeli borders alongside a Palestinian state. The Likud party which has been the party of power for most of Israel's recent history attempted to unilaterally define the borders by building settlements and expelling Muslims, however Israel still needs the US for any final settlement and for these reasons it has organised lobbying in the US and the worlds media in order to achieve a favourable outcome. The endeavour to achieve Eratz Israel is complicated by the fact that the Labour party in Israel believes in giving up land for permanent defined borders, it believes this is a price worth paying for the security it needs.
Hence Israel does not control the US but has been very efficient in influencing US policy. The US is organising the Middle East, it is the one that dictates, and on many issues the US and Israel have the same policy, however this should not been seen as the US abandoning its interests for Israel.
US support for the Israeli government, like US support for its allies elsewhere in the world, is not motivated by objective security needs or a strong moral commitment to the country. Rather, as elsewhere, US foreign policy is motivated primarily to advance its own perceived strategic interests.
Conclusions
The myth of Israeli superiority has historically been spread by the Muslim rulers to hide their own treachery, how can a region that is outnumbers Israel by 10 - 1 and require trade and oil to traverse Muslim lands be superior, the sums just do not add up.
Israel came into existence because King Abdullah 1 of the then British created and rewarded Transjordan had offered to accept the establishment of Israel in return for Jordanian control of the Arab populated parts of Palestine. His brother Faisal king of Iraq even eclipsed Abdullah's treachery in January 1919. Faisal signed the Faisal-Weizmann Agreement, with Dr. Chaim Weizmann, President of the World Zionist organisation where he conditionally accepted the Balfour Declaration based on the fulfillment of British wartime promises of independence to the Arabs. King Farook the British agent at time of Egypt sent a battalion of volunteers rather then the army to take on the onslaught of the Jews in 1948.
The six day war of 1963 was held up by the Muslim rulers as Israel managed to defeat three Arab armies single handedly However in reality the defeatism and conspiracy of Arab rulers is what gave Israel military victory. This is clear in the lack of preparation for war by the Egyptian regime, the withdrawal of the Jordanian regime from the West Bank and its surrender to Israel and the announcement made by the Syrian regime of the fall of Qunaitrah, which was behind the Syrian army lines that were still fighting in the Golan Heights.
Egypt from this defeat began diplomatic relations with Israel and gave up the cause of the Muslims of Palestine. The PLO officially endorsed the two state solution through the numerous occasions they compromise with their call for a Palestinian state, today the PLO calls for a mere 8% of historic Palestine and has accepted the Israeli state in return for a Palestinian state.
The treachery of the Muslim rulers has been the supply line that begins in Washington travels through the region and ends in Israel, without such logistical support Israel just could not have survived.
The close relationship between the US and Israel has been one of the most salient features in US foreign policy for nearly four decades. The $3 billion in military and economic aid sent annually to Israel by Washington is rarely questioned in Congress, even by liberals who normally challenge US aid to governments that engage in widespread violations of human rights, or by conservatives who usually oppose foreign aid in general. Virtually all Western countries share the United States' strong support for Israel's right to exist in peace and security. The US often stands alone with Israel at the United Nations and other international forums when objections are raised over ongoing Israeli violations of international law and related concerns.
The Politics of Israel
The US took an interest in the region after WW2 after tasting the benefits of Gulf oil and decided that it could no longer remain isolated and began manoeuvring in the area. In 1944 the State Department described the Arabian Peninsula as constituting "A stupendous source of strategic power and the greatest material prize in the world's history." The United States was aware that control of the region's oil supply was a lever to control the world. As George Kennan, the influential planner of the containment of the Soviet Union put it in 1949: "If the US controlled the oil, it would have veto power over the potential actions in the future of rivals like Germany and Japan." Realising the potential of the Middle East, the US set forward multiple plans and strategies to control the region.
The establishment of a Jewish homeland had been proposed by British Prime Minister Henry Bannerman in 1906: "There are people (the Muslims) who control spacious territories teeming with manifest and hidden resources. They dominate the intersections of world routes. Their lands were the cradles of human civilizations and religions. These people have one faith, one language, one history and the same aspirations. No natural barriers can isolate these people from one another ... if, per chance, this nation were to be unified into one state; it would then take the fate of the world into its hands and would separate Europe from the rest of the world. Taking these considerations seriously, a foreign body should be planted in the heart of this nation to prevent the convergence of its wings in such a way that it could exhaust its powers in never-ending wars. It could also serve as a springboard for the West to gain its coveted objects."
Israel was created on the basis of fulfilling a British interest by being placed in the middle of the Muslim world; however British weakness after WW2 led to the US to organise the region. The US looked towards Israel, within defined and secure boundaries, even though it was established with dreams of Eretz Israel (a greater Israel). This was the first difference between the US and Israel - the position of Israel is very clear since it has refused to define its borders from the very beginning, this exposed the fact that Israel was not a colony of the US and there were conflicting interests between the two.
Theodor Herzl is credited with founding political Zionism, a movement which sought to establish a Jewish state, by elevating the Jewish question onto the international scene. In 1896, Herzl published Der Judenstaat (The Jewish State), offering his vision of a future state; the following year he presided over the first World Zionist Congress. Ever since the establishment of the Zionist movement, the Jews have been aiming to achieve economic and political dominion over the Middle East.
The Myth of world domination
Although British influence in the Middle East has been replaced by American influence, the US is committed to protecting Israel, guaranteeing her security and securing a prosperous standard of living for the Jews living there. However this is not out of any moral obligation but due to strategic interests. It is these interests that have resulted in support of all types to Israel. With the population of the Palestinian territories forecasted to overtake that of Israel's by 2019, Israel needs a strong economy to attract Jewish migration from across the world and then to maintain a high standard of living for them.
A cursory glance at Israel's economy shows it is poor in natural resources; Israel depends on imports of oil, coal, food, production inputs and military equipment. Through a variety of agreements, deals and support from the West Israel has managed to develop the foundation of an industrial economy. With a population the size of Scotland Israel has an economy worth $185 billion. The European Union, US, Turkey, Mexico, Canada, Jordan and Egypt, have signed free trade agreements with Israel which means they all trade without any restrictions, which has helped Israel in procuring raw materials.
Foreign markets are critical for Israel. Due to having a very small domestic market (due to its small population) it is forced to search for foreign markets to generate wealth. Industrialised nations generally focus 10% of their economy towards foreign trade (imports and exports). However 30% of the Israeli economy relies on exports, which is very high. Israel's main exports 10 years ago were Jaffa oranges and other agricultural products. Today's exports are increasingly high-tech, an estimated 80% of the products Israel exports are high-tech and electronics components. However Israel is finding that it's light years behind Japan, China and Germany in this very competitive sector. 40% of Israeli exports end up on US shores even though the US can make the same agricultural goods and computer hardware cheaper and of better quality.
Because of the strategic role Israel plays in the Middle East it has been spoilt with military hardware and technology which would have otherwise taken it decades to develop. Israel is reliant upon foreign nations and people for its survival, without which is simply could not exist due to the geographical challenges it faces
The Middle East Peace Process
America rejects the idea of substituting European influence with Jewish influence, and she also rejects the idea of sharing power with any other country. America is committed to securing Israel, guaranteeing her security and ensuring a prosperous standard of living for the Jews living there. However, she refuses to allow Israel to share the influence with her.
In order to prevent Israeli expansion and the spread of Israeli influence in the region, American policy has been based on isolating Israel from the rest of the region in an attempt to curtail her and minimise her role in the quest to solve the Palestinian issue and the Middle Eastern issue. US policy is centred around establishing a Palestinian state to act as an instrument of containment; by establishing a host of international guarantees and by bringing multinational forces to be deployed along the borders between Israel and the neighbouring Arab countries - Jordan, Syria, Egypt and the future Palestinian State. The American policy has also been based on working towards the internationalisation of Jerusalem, as America sees this internationalisation as a solution to the sensitive crisis of Jerusalem that would please the Christians and guarantee a strong American presence through the presence of the United Nations.
There are a whole host of factors which has lead to US and Israeli foreign policy to reach the extent it has today:
- Many US citizens share a sentimental attachment with Israel especially many liberals - particularly among the post-war generation in leadership positions in government and the media. Many Americans identify with Israel's historical struggle, internal democracy, relatively high standard of living and its role as a sanctuary for an oppressed minority group that spent centuries in diaspora.
- The Christian Right in the US, with tens of millions of followers and a major base of support for the Republican Party, historically has thrown its immense media and political clout in support of Israel and other right-wing Israeli leaders. Based in part on a theology that sees the ingathering of Jews to the Holy Land as a precursor for the second coming of Christ, the battle between Israelis and Palestinians is, in their eyes, simply a continuation of the battle between the Israelites and the Philistines, with God having deemed that the land belongs to Israel alone.
- Mainstream and conservative Jewish organisations have mobilised considerable lobbying resources, financial contributions from the Jewish community, and citizen pressure on the news media and other forums of public discourse in support of the Israeli government. The role of the pro-Israel lobby is to create a climate in line with Israeli interests and helping in the creation of a climate of intimidation among those who seek to moderate US policy, including growing numbers of progressive Jews.
- The arms industry, contributes five times more money to congressional campaigns and lobbying efforts than AIPAC and other pro-Israel groups combined. The industry however does have a considerable stake in supporting massive arms shipments to Israel and other Middle Eastern allies of the United States. It is far easier for a member of Congress to challenge a $60 million arms deal to Indonesia, for example, than the $2 billion of arms to Israel, particularly when so many congressional districts include factories that produce such military hardware.
US-Israel relations
Israel has successfully managed to build a state and then mobilise its resources to achieve many of its long term aims. However without Western support it is impossible to see how Israel could reach the position it is in today. Israel has however failed in after more than 60 years in its ultimate aim of establishing a state with fixed borders encompassing the lands it was supposedly promised by God and this is due only to one reason - such an aim is not in the interests of the US.
The US plans defined Israeli borders alongside a Palestinian state. The Likud party which has been the party of power for most of Israel's recent history attempted to unilaterally define the borders by building settlements and expelling Muslims, however Israel still needs the US for any final settlement and for these reasons it has organised lobbying in the US and the worlds media in order to achieve a favourable outcome. The endeavour to achieve Eratz Israel is complicated by the fact that the Labour party in Israel believes in giving up land for permanent defined borders, it believes this is a price worth paying for the security it needs.
Hence Israel does not control the US but has been very efficient in influencing US policy. The US is organising the Middle East, it is the one that dictates, and on many issues the US and Israel have the same policy, however this should not been seen as the US abandoning its interests for Israel.
US support for the Israeli government, like US support for its allies elsewhere in the world, is not motivated by objective security needs or a strong moral commitment to the country. Rather, as elsewhere, US foreign policy is motivated primarily to advance its own perceived strategic interests.
Conclusions
The myth of Israeli superiority has historically been spread by the Muslim rulers to hide their own treachery, how can a region that is outnumbers Israel by 10 - 1 and require trade and oil to traverse Muslim lands be superior, the sums just do not add up.
Israel came into existence because King Abdullah 1 of the then British created and rewarded Transjordan had offered to accept the establishment of Israel in return for Jordanian control of the Arab populated parts of Palestine. His brother Faisal king of Iraq even eclipsed Abdullah's treachery in January 1919. Faisal signed the Faisal-Weizmann Agreement, with Dr. Chaim Weizmann, President of the World Zionist organisation where he conditionally accepted the Balfour Declaration based on the fulfillment of British wartime promises of independence to the Arabs. King Farook the British agent at time of Egypt sent a battalion of volunteers rather then the army to take on the onslaught of the Jews in 1948.
The six day war of 1963 was held up by the Muslim rulers as Israel managed to defeat three Arab armies single handedly However in reality the defeatism and conspiracy of Arab rulers is what gave Israel military victory. This is clear in the lack of preparation for war by the Egyptian regime, the withdrawal of the Jordanian regime from the West Bank and its surrender to Israel and the announcement made by the Syrian regime of the fall of Qunaitrah, which was behind the Syrian army lines that were still fighting in the Golan Heights.
Egypt from this defeat began diplomatic relations with Israel and gave up the cause of the Muslims of Palestine. The PLO officially endorsed the two state solution through the numerous occasions they compromise with their call for a Palestinian state, today the PLO calls for a mere 8% of historic Palestine and has accepted the Israeli state in return for a Palestinian state.
The treachery of the Muslim rulers has been the supply line that begins in Washington travels through the region and ends in Israel, without such logistical support Israel just could not have survived.
Tuesday, August 11, 2009
Free-Mixing Between Men and Women.
The terms "mixing" and "mingling" are used frequently in discussions on the subject of male-female relations in Islam, but these terms were not used at the time the Qur'an was revealed. For this reason, we cannot find direct references in the Qur'an and Sunnah that say "free mixing between men and women is unlawful". However, this does not mean that such conduct is permissible or that Islam has failed to address the matter. Islam has detailed the relationship between men and women in the most precise and exacting terms. It has set down clear guidelines to show men and women how they must conduct themselves with one another. From all of this, there can be no question that Islam prohibits the free mixing of the sexes.
If we look at every verse of the Qur'an in search of a direct statement prohibiting a child from beating his parents, we will never find it. It is not there. However, the Qur'an says: "Do not even say to them 'uff'." Can any rational person, after hearing this verse, claim that it is permissible for a son to beat up his mother and father?
Likewise, Islam has forbidden a woman from putting on perfume and passing in front of men. It has prohibited her from striking her feet on the ground when she walks to reveal the jingle of her hidden ornaments. Can anyone, after considering these and so many other rulings, assume that women and men are allowed to freely mingle and mix with one another?
The texts of the Qur'an and Sunnah are limited in number. If we were to abstain from forbidding anything that is not directly stipulated by word in the texts, we would be rejecting the validity of analogous reasoning in Islamic Law. This would leave countless matters of life without an Islamic legal ruling. This would strip Islamic Law of one of its greatest qualities, which is its relevance to all times and circumstances.
It is absolutely clear from the texts that Islam does not allow men and women to meet each other whenever and however they like. It has placed clear regulations and restrictions upon such behavior and has defined the limits of interaction between men and women. Moreover, Islam has closed all doors that lead to temptation and promiscuity.
When we consider all of the laws governing the relationship between men and women in Islam, we are forced to come to the conclusion that Islam forbids any mixing between the sexes that might provide even the remotest possibility of temptation. Scholars of Islam throughout history have fully appreciated this fact. We can see it evidenced in the writings of the great jurists:
Al-Sarakhsi writes: "The judge should try women separately from men since people tend to crowd together in the courtroom. It is quite obvious that the mixing together of men and women under such crowded conditions is conducive to temptation and other distasteful consequences." [al-Mabs�t (16/80)]
Al-Nawawi writes: "Ibn al-Mundhir and others maintain that it is a matter of unanimous agreement that women are not obligated to attend the Jumu'ah prayers. However, his argument that this is because it brings about the mixing of women and men is not correct. The attendance of women at the Jumu'ah prayers does not necessarily bring about such mixing since the women stay behind the men." [al-Majm�' (4/350)]
Al-Nawawi also writes: "One of the vilest innovations, that some ignorant people today are involved in, is the habit of lighting candles on Mount 'Arafah on the ninth night. This behavior is gravely misguided and is full of improper goings-on such as the mixing of men and women." [al-Majm�': (8/140)]
In the law book entitled al-Fawakih al-Dawani, there is a discussion of when it is permissible to refuse an invitation to a wedding party. It says: "An invitation may be refused if there is any clear wrongdoing at the party, like the mixing of men and women." [al-Fawakih al-Dawani (2/322)]
When scholars warn against the free mixing of men and women, they are not talking about the mere presence of men and women together in the same place. This is something that is definitely not prohibited by Islamic Law. Men and women gathered in the same place at the time of the Prophet (peace be upon him) in the mosque and in the marketplace. They walked down the same roads and public thoroughfares.
The mere presence of men and women in the same area is not a great cause for temptation. It would be wrong to treat this as unlawful mixing, since the reason for prohibiting free mixing does not exist in such circumstances. If someone were to prohibit men and women from frequenting the same public places under the pretext of preventing temptation, this would be taking matters to an extreme and imposing a restriction that is unduly severe. Such a policy is, moreover, unnatural and would impose great hardships on people's lives.
At the same time, some circumstances are indisputably cases of unlawful mixing. This would include situations where women and men are crowded together so that there is a danger of their making physical contact. Equally unlawful would be any occasion where unrelated women and men are seated next to one another. Under these circumstances, desires are kindled and temptations are greater and regrettable things happen, as is seen time and again in co-ed schools and mixed social events.
The same can be said for any repeated acquaintance between men and women. Repeated meetings break down the barriers between men and women and allow a relationship to develop between them.
We cannot compare situations like these to the general presence of men and women at shops and other open public places, especially when women are accompanied by their family. In such cases, there is no intimacy, no crowding, and no reason for suspicion. Preventing women from public places frequented by men in order to prevent temptation would be taking things to an extreme.
A woman is commanded in Islam not to come too close to men. She is not, however, prohibited from going to places where men are present as long as she does not approach them or place herself in a position where she is alone with them.
There can be no doubt that preventative legislation is an important part of Islamic Law. There are numerous rulings in Islam that are preventative in nature. However, this does not mean that we can legislate against every remote possibility of wrongdoing that we can think of. Doing so would be a violation of Islam's tolerance and magnanimity and its ease of application. It would place too great a burden upon the believers.
People might differ as to the degree of mixing that is prohibited. We can, nonetheless, get a good approximation of proper limits by reviewing the laws of Islam that govern the relationship between men and women. The sacred texts provides ample evidence about how and when men and women can meet, how women should dress and conduct themselves when they go outside, and many other pertinent matters. It is impossible for free mixing between men and women to occur if Islamic Law is properly observed.
The body of evidence showing that women and men should not mix freely with one another is quite large. We will briefly mention some of it:
1. Allah says: "And when you ask the ladies for anything, ask them from before a screen. That makes for greater purity for your hearts and for theirs." [S�rah al-Ahzab: 53] For women to go about uncovered in the company of men is inarguably a gross violation of the command given in this verse.
2. It is prohibited for men to join women in one place in the absence of at least one of the women's close male relatives. The Prophet (peace be upon him) forbade men and women from being alone together. He said: "Never is a man alone with a woman except that Satan is the third party with them."
The Prophet (peace be upon him) also said: "Do not enter into the company of women."
A man then asked him: "What about her male in-laws?"
The Prophet (peace be upon him) replied: "The in-law is the most dangerous".
This hadith emphasizes the importance of being wary of in-laws since they are likely to have more opportunities to be alone with the woman and to see her as others do not get the opportunity to see her.
The private meeting between a man and an unchaperoned woman is one of the serious forms of mixing that can take place between the sexes. Temptations are worse when the people know that they are shielded from the sight of others.
Ibn Daqiq al-'id makes the following important observation: "We must take into consideration whether or not the man's arrival at a place brings about a situation where he is alone with the woman. If it does not do so, it is not unlawful for him to go there." (2/181)
This point was made clear by the Prophet (peace be upon him) when he said: "No man should enter into the presence of a woman after this day unless he is accompanied by one or two other men." [Sahih Muslim]
3. There are numerous evidences that the woman may not shake hands with men who are not among her closest relatives.
The Prophet (peace be upon him) never shook hands with an unrelated woman. Umaymah b. Raqiqah said: "I came to the Prophet (peace be upon him) with a group of the women of Madinah to swear fealty for Islam. The women informed Allah's Messenger (peace be upon him) that they wished to swear fealty to him. The Prophet (peace be upon him) said: 'I do not shake hands with women. The way I accept the pledge from one woman is the same as with one hundred women." [al-Muwatta', Sunan al-Tirmidhi, Sunan al-Nasa'i and Sunan Ibn Majah].
The Prophet (peace be upon him) also said: "It is better for one of you to be pierced by a steel pin in his head than to touch the hand of a strange woman." [Al-Mundhiri mentions that all the narrators of this hadith are trustworthy. Al-Albani classifies it as a good hadith in Ghayah al-Maram (no. 403).]
4. The Qur'an clearly forbids women from being soft of speech while talking to men. Allah says: "Be not too complaisant of speech, lest one in whose heart is a disease should be moved with desire: but speak with a speech (that is) proper." [S�rah al-Ahzab: 32].
5. There is evidence that women may not sit with strange men while wearing perfume. The Prophet (peace be upon him) said: "Any woman who puts on perfume then goes and passes by some men to let them find her scent is a type of adulteress." [Musnad Ahmad, Sunan al-Tirmidhi, Sunan Abi Daw�d, and Sunan al-Nasa'i with a sound chain of transmission]
6. The Prophet (peace be upon him) said: "The best of rows in prayer for the man is the first row and the worst for him is the last, and the best of rows for the women is the last row and the worst for her is the first." [Sahih Muslim].
If this advice is being given for men and women when they are in their purest frame of mind and engaged in prayer, then how should they be expected to conduct themselves in other situations?
Ibn 'Abbas relates that he prayed one of the 'Id prayers with the Prophet (peace be upon him). He informs us that the Prophet (peace be upon him) prayed and offered a sermon, then he went to the women and offered to them a separate sermon, admonishing them and encouraging them to give charity. [Sahih al-Bukhari]
Ibn Hajr offers the following observations about this hadith: "The fact that he went to the women separately shows that the women were assembled separately from the men and were not mixed in with them." [Fath al-Bari (2/466)]
7. Once the Prophet (peace be upon him) saw men and women mixing together on the road upon their departure from the mosque. He said to the women: "Hold back a bit. You do not have to walk in the middle of the road. You may keep to the sides." The narrator of the hadith commented that after that time, women would come so close to the buildings that their dresses would sometime cling to the walls." [Sunan Abi Daw�d with a sound chain of transmission]
Ibn 'Umar related that the Prophet (peace be upon him) said about one of the mosque's doors: "We should leave this door exclusively for women to use." Ibn 'Umar, until he died, never again entered through that door. [Sunan Abi Daw�d with a sound chain of transmission. Al-Albani says: "This hadith is authentic according to the conditions set down by Bukhari and Muslim."]
Umm Salamah said: "When the Prophet (peace be upon him) completed the prayer, the women would get up to leave. He would then wait awhile before standing." Ibn Shahab said: "I believe that he waited for a while to give the women an opportunity to depart before the men." [Sahih al-Bukhari]
Ibn Hajr comments: "In the hadith, we see that it is disliked for men and women to mix on the road. How much more, then, should such mixing be avoided inside of houses." [Fath al-Bari (2/336)]
8. It was related in al-Bukhari that women at the time of the Prophet (peace be upon him) did not circumambulate the Ka'bah along with the men. 'a'ishah used to go around the Ka'bah at a good distance from the men and avoided mixing with them. Once another woman bade to her to go forward with her so they could touch the corner of the Ka'bah. 'a'ishah refused to do so. [Sahih al-Bukhari]
One of 'aishah's handmaidens came to her and said: "O Mother of believers, I went around the Ka'bah seven times and touched the corner twice or trice".
'aishah replied: "May Allah not reward you for pushing your way through men. It would have been sufficient for you to you to say "Allah Akbar" as you passed by". [Musnad al-Shafi'i]
There are two things that this shows us. First, 'a'ishah did not hesitate to circumambulate the Ka'bah when there were men around, nor did she forbid other women from doing so. She only refrained from crowding into men and mixing with them and this is what she prohibited others from doing. This shows us in the clearest of terms that the mere presence of men and women in the same place is not prohibited.
Second, the mixing and contact between men and women circumambulating the Ka'bah that unavoidably occurs during Hajj under today's crowded conditions cannot be used as proof that such mixing is generally allowed. Firstly, the practice of the people does not constitute any sort of evidence in Islamic Law. Secondly, what is happening today during Hajj is unavoidable. It is permitted out of necessity and cannot be made into a general rule for all times and circumstances. It would be fruitless for us to try and demand that women avoid contact with men while circumambulating the Ka'bah during Hajj. It would be equally impossible to ask them to delay their circumambulations until the crowds depart, especially since the women on Hajj are always accompanied by the others who came with them who cannot be forced to wait around.
It is pure sophistry for anyone to use these exceptional circumstances to argue that men and women are allowed to mingle under circumstances where no necessity exists. It is just as baseless as taking the other extreme and declaring the mere presence or men and women in the same place to be unlawful mixing.
We will conclude by mentioning a few verses of the Qur'an. Allah says: "Nor come nigh to adultery". In this verse, Allah does not say "Do not commit adultery" but tells us not even to come close to it. This means that everything that may seduce a person to fall into adultery is unlawful.
Moreover, Allah says: "Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them." and says: "And say to the believing women that they should lower their gaze and guard their modesty." [S�rah al-N�r: 30-31] This shows us how men and women are to conduct themselves.
If we look at every verse of the Qur'an in search of a direct statement prohibiting a child from beating his parents, we will never find it. It is not there. However, the Qur'an says: "Do not even say to them 'uff'." Can any rational person, after hearing this verse, claim that it is permissible for a son to beat up his mother and father?
Likewise, Islam has forbidden a woman from putting on perfume and passing in front of men. It has prohibited her from striking her feet on the ground when she walks to reveal the jingle of her hidden ornaments. Can anyone, after considering these and so many other rulings, assume that women and men are allowed to freely mingle and mix with one another?
The texts of the Qur'an and Sunnah are limited in number. If we were to abstain from forbidding anything that is not directly stipulated by word in the texts, we would be rejecting the validity of analogous reasoning in Islamic Law. This would leave countless matters of life without an Islamic legal ruling. This would strip Islamic Law of one of its greatest qualities, which is its relevance to all times and circumstances.
It is absolutely clear from the texts that Islam does not allow men and women to meet each other whenever and however they like. It has placed clear regulations and restrictions upon such behavior and has defined the limits of interaction between men and women. Moreover, Islam has closed all doors that lead to temptation and promiscuity.
When we consider all of the laws governing the relationship between men and women in Islam, we are forced to come to the conclusion that Islam forbids any mixing between the sexes that might provide even the remotest possibility of temptation. Scholars of Islam throughout history have fully appreciated this fact. We can see it evidenced in the writings of the great jurists:
Al-Sarakhsi writes: "The judge should try women separately from men since people tend to crowd together in the courtroom. It is quite obvious that the mixing together of men and women under such crowded conditions is conducive to temptation and other distasteful consequences." [al-Mabs�t (16/80)]
Al-Nawawi writes: "Ibn al-Mundhir and others maintain that it is a matter of unanimous agreement that women are not obligated to attend the Jumu'ah prayers. However, his argument that this is because it brings about the mixing of women and men is not correct. The attendance of women at the Jumu'ah prayers does not necessarily bring about such mixing since the women stay behind the men." [al-Majm�' (4/350)]
Al-Nawawi also writes: "One of the vilest innovations, that some ignorant people today are involved in, is the habit of lighting candles on Mount 'Arafah on the ninth night. This behavior is gravely misguided and is full of improper goings-on such as the mixing of men and women." [al-Majm�': (8/140)]
In the law book entitled al-Fawakih al-Dawani, there is a discussion of when it is permissible to refuse an invitation to a wedding party. It says: "An invitation may be refused if there is any clear wrongdoing at the party, like the mixing of men and women." [al-Fawakih al-Dawani (2/322)]
When scholars warn against the free mixing of men and women, they are not talking about the mere presence of men and women together in the same place. This is something that is definitely not prohibited by Islamic Law. Men and women gathered in the same place at the time of the Prophet (peace be upon him) in the mosque and in the marketplace. They walked down the same roads and public thoroughfares.
The mere presence of men and women in the same area is not a great cause for temptation. It would be wrong to treat this as unlawful mixing, since the reason for prohibiting free mixing does not exist in such circumstances. If someone were to prohibit men and women from frequenting the same public places under the pretext of preventing temptation, this would be taking matters to an extreme and imposing a restriction that is unduly severe. Such a policy is, moreover, unnatural and would impose great hardships on people's lives.
At the same time, some circumstances are indisputably cases of unlawful mixing. This would include situations where women and men are crowded together so that there is a danger of their making physical contact. Equally unlawful would be any occasion where unrelated women and men are seated next to one another. Under these circumstances, desires are kindled and temptations are greater and regrettable things happen, as is seen time and again in co-ed schools and mixed social events.
The same can be said for any repeated acquaintance between men and women. Repeated meetings break down the barriers between men and women and allow a relationship to develop between them.
We cannot compare situations like these to the general presence of men and women at shops and other open public places, especially when women are accompanied by their family. In such cases, there is no intimacy, no crowding, and no reason for suspicion. Preventing women from public places frequented by men in order to prevent temptation would be taking things to an extreme.
A woman is commanded in Islam not to come too close to men. She is not, however, prohibited from going to places where men are present as long as she does not approach them or place herself in a position where she is alone with them.
There can be no doubt that preventative legislation is an important part of Islamic Law. There are numerous rulings in Islam that are preventative in nature. However, this does not mean that we can legislate against every remote possibility of wrongdoing that we can think of. Doing so would be a violation of Islam's tolerance and magnanimity and its ease of application. It would place too great a burden upon the believers.
People might differ as to the degree of mixing that is prohibited. We can, nonetheless, get a good approximation of proper limits by reviewing the laws of Islam that govern the relationship between men and women. The sacred texts provides ample evidence about how and when men and women can meet, how women should dress and conduct themselves when they go outside, and many other pertinent matters. It is impossible for free mixing between men and women to occur if Islamic Law is properly observed.
The body of evidence showing that women and men should not mix freely with one another is quite large. We will briefly mention some of it:
1. Allah says: "And when you ask the ladies for anything, ask them from before a screen. That makes for greater purity for your hearts and for theirs." [S�rah al-Ahzab: 53] For women to go about uncovered in the company of men is inarguably a gross violation of the command given in this verse.
2. It is prohibited for men to join women in one place in the absence of at least one of the women's close male relatives. The Prophet (peace be upon him) forbade men and women from being alone together. He said: "Never is a man alone with a woman except that Satan is the third party with them."
The Prophet (peace be upon him) also said: "Do not enter into the company of women."
A man then asked him: "What about her male in-laws?"
The Prophet (peace be upon him) replied: "The in-law is the most dangerous".
This hadith emphasizes the importance of being wary of in-laws since they are likely to have more opportunities to be alone with the woman and to see her as others do not get the opportunity to see her.
The private meeting between a man and an unchaperoned woman is one of the serious forms of mixing that can take place between the sexes. Temptations are worse when the people know that they are shielded from the sight of others.
Ibn Daqiq al-'id makes the following important observation: "We must take into consideration whether or not the man's arrival at a place brings about a situation where he is alone with the woman. If it does not do so, it is not unlawful for him to go there." (2/181)
This point was made clear by the Prophet (peace be upon him) when he said: "No man should enter into the presence of a woman after this day unless he is accompanied by one or two other men." [Sahih Muslim]
3. There are numerous evidences that the woman may not shake hands with men who are not among her closest relatives.
The Prophet (peace be upon him) never shook hands with an unrelated woman. Umaymah b. Raqiqah said: "I came to the Prophet (peace be upon him) with a group of the women of Madinah to swear fealty for Islam. The women informed Allah's Messenger (peace be upon him) that they wished to swear fealty to him. The Prophet (peace be upon him) said: 'I do not shake hands with women. The way I accept the pledge from one woman is the same as with one hundred women." [al-Muwatta', Sunan al-Tirmidhi, Sunan al-Nasa'i and Sunan Ibn Majah].
The Prophet (peace be upon him) also said: "It is better for one of you to be pierced by a steel pin in his head than to touch the hand of a strange woman." [Al-Mundhiri mentions that all the narrators of this hadith are trustworthy. Al-Albani classifies it as a good hadith in Ghayah al-Maram (no. 403).]
4. The Qur'an clearly forbids women from being soft of speech while talking to men. Allah says: "Be not too complaisant of speech, lest one in whose heart is a disease should be moved with desire: but speak with a speech (that is) proper." [S�rah al-Ahzab: 32].
5. There is evidence that women may not sit with strange men while wearing perfume. The Prophet (peace be upon him) said: "Any woman who puts on perfume then goes and passes by some men to let them find her scent is a type of adulteress." [Musnad Ahmad, Sunan al-Tirmidhi, Sunan Abi Daw�d, and Sunan al-Nasa'i with a sound chain of transmission]
6. The Prophet (peace be upon him) said: "The best of rows in prayer for the man is the first row and the worst for him is the last, and the best of rows for the women is the last row and the worst for her is the first." [Sahih Muslim].
If this advice is being given for men and women when they are in their purest frame of mind and engaged in prayer, then how should they be expected to conduct themselves in other situations?
Ibn 'Abbas relates that he prayed one of the 'Id prayers with the Prophet (peace be upon him). He informs us that the Prophet (peace be upon him) prayed and offered a sermon, then he went to the women and offered to them a separate sermon, admonishing them and encouraging them to give charity. [Sahih al-Bukhari]
Ibn Hajr offers the following observations about this hadith: "The fact that he went to the women separately shows that the women were assembled separately from the men and were not mixed in with them." [Fath al-Bari (2/466)]
7. Once the Prophet (peace be upon him) saw men and women mixing together on the road upon their departure from the mosque. He said to the women: "Hold back a bit. You do not have to walk in the middle of the road. You may keep to the sides." The narrator of the hadith commented that after that time, women would come so close to the buildings that their dresses would sometime cling to the walls." [Sunan Abi Daw�d with a sound chain of transmission]
Ibn 'Umar related that the Prophet (peace be upon him) said about one of the mosque's doors: "We should leave this door exclusively for women to use." Ibn 'Umar, until he died, never again entered through that door. [Sunan Abi Daw�d with a sound chain of transmission. Al-Albani says: "This hadith is authentic according to the conditions set down by Bukhari and Muslim."]
Umm Salamah said: "When the Prophet (peace be upon him) completed the prayer, the women would get up to leave. He would then wait awhile before standing." Ibn Shahab said: "I believe that he waited for a while to give the women an opportunity to depart before the men." [Sahih al-Bukhari]
Ibn Hajr comments: "In the hadith, we see that it is disliked for men and women to mix on the road. How much more, then, should such mixing be avoided inside of houses." [Fath al-Bari (2/336)]
8. It was related in al-Bukhari that women at the time of the Prophet (peace be upon him) did not circumambulate the Ka'bah along with the men. 'a'ishah used to go around the Ka'bah at a good distance from the men and avoided mixing with them. Once another woman bade to her to go forward with her so they could touch the corner of the Ka'bah. 'a'ishah refused to do so. [Sahih al-Bukhari]
One of 'aishah's handmaidens came to her and said: "O Mother of believers, I went around the Ka'bah seven times and touched the corner twice or trice".
'aishah replied: "May Allah not reward you for pushing your way through men. It would have been sufficient for you to you to say "Allah Akbar" as you passed by". [Musnad al-Shafi'i]
There are two things that this shows us. First, 'a'ishah did not hesitate to circumambulate the Ka'bah when there were men around, nor did she forbid other women from doing so. She only refrained from crowding into men and mixing with them and this is what she prohibited others from doing. This shows us in the clearest of terms that the mere presence of men and women in the same place is not prohibited.
Second, the mixing and contact between men and women circumambulating the Ka'bah that unavoidably occurs during Hajj under today's crowded conditions cannot be used as proof that such mixing is generally allowed. Firstly, the practice of the people does not constitute any sort of evidence in Islamic Law. Secondly, what is happening today during Hajj is unavoidable. It is permitted out of necessity and cannot be made into a general rule for all times and circumstances. It would be fruitless for us to try and demand that women avoid contact with men while circumambulating the Ka'bah during Hajj. It would be equally impossible to ask them to delay their circumambulations until the crowds depart, especially since the women on Hajj are always accompanied by the others who came with them who cannot be forced to wait around.
It is pure sophistry for anyone to use these exceptional circumstances to argue that men and women are allowed to mingle under circumstances where no necessity exists. It is just as baseless as taking the other extreme and declaring the mere presence or men and women in the same place to be unlawful mixing.
We will conclude by mentioning a few verses of the Qur'an. Allah says: "Nor come nigh to adultery". In this verse, Allah does not say "Do not commit adultery" but tells us not even to come close to it. This means that everything that may seduce a person to fall into adultery is unlawful.
Moreover, Allah says: "Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them." and says: "And say to the believing women that they should lower their gaze and guard their modesty." [S�rah al-N�r: 30-31] This shows us how men and women are to conduct themselves.
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