History of the Cemetery of Jannat al-Baqi

WHERE IMAM HASAN B. ALI (2ND IMAM),
IMAM ALI B. AL-HUSAYN (4TH IMAM),
IMAM MUHAMMAD B. ALI (5TH IMAM),
& IMAM JA'FAR B. MUHAMMAD (6TH IMAM), PEACE BE UPON THEM, ARE BURIED
On 8th Shawwal, Wednesday, in the year 1345 AH (April 21, 1925), mausoleums in Jannatul al-Baqi (Madina) weredemolished by King Ibn Saud.
In the same year (1925), he also demolished the tombs of holy personages at Jannat al-Mualla (Makkah) where the Holy Prophet's mother, wife, grandfather and other ancestors are buried.
Destruction of sacred sites in Hijaz by the Saudi Wahhabis continues even today. According to some scholars what is happening in Hijaz is actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea is to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days
to come, Muslims will have no affiliation with their religious history.
The Origins of Al-Baqi
Literally "al-Baqi" means a tree garden. It is also known as "Jannat al-Baqi" due to its sanctity, since in it are buried many of our Prophet's relatives and companions.
The first companion buried in al-Baqi was Uthman b. Madhoon who died on the 3rd of Sha'ban in the 3rd year of Hijrah. The Prophet (s) ordered certain trees to be felled, and in its midst, he buried his dear companion, placing two stones over the grave.
On the following years, the Prophet's son Ibrahim, who died in infancy and over whom the Prophet (s) wept bitterly, was also buried there. The people of Madina then began to use that site for the burial of their own dead, because the Prophet (s) used to greet those who were buried in al-Baqi by saying, "Peace be upon you, O abode of the faithful! God willing, we should soon join you. O' Allah, forgive the fellows of al-Baqi".
The site of the burial ground at al-Baqi was gradually extended. Nearly seven thousand companions of the Holy Prophet (s) were buried there, not to mention those of the Ahlul Bayt (a). Imam Hasan b. Ali (a), Imam Ali b. al-Husayn (a), ImamMuhammad al-Baqir (a), and Imam Ja'far al-Sadiq (a) were all buried there.
Among other relatives of the Prophet (s) who were buried at al-Baqi are: his aunts Safiya and Aatika, and his aunt Fatima bint al-Asad, the mother of Imam Ali (a). The third caliph Uthman was buried outside al-Baqi, but with later extensions, his grave was included in the area. In later years, great Muslim scholars like Malik bin Anas and many others, were buried there too. Thus, did al-Baqi become a well-known place of great historic significance to all Muslims.
Al-Baqi as viewed by historians
Umar bin Jubair describes al-Baqi as he saw it during his travel to Madina, saying "Al-Baqi is situated to the east of Madina. You enter it through the gate known as the gate of al-Baqi. As you enter, the first grave you see on your left is that of Safiya, the Prophet's aunt, and further still is the grave of Malik bin Anas, the Imam of Madina. On his grave is raised a small dome. In front of it is the grave of Ibrahim son of our Prophet (s) with a white dome over it, and next to it on the right is the grave of Abdul-Rahman son of Umar bin al-Khattab, popularly known as Abu Shahma, whose father had kept punishing him till death overtook him. Facing it are the graves of Aqeel bin Abi Talib and Abdullah bin Ja'far al-Tayyar. There, facing those graves is a small shrine containing the graves of the Prophet's wives, following by a shrine of Abbas bin Abdul Muttalib.
The grave of Hasan bin Ali (a), situated near the gate to it's right hand, has an elevated dome over it. His head lies at the feet of Abbas bin Abdul Muttalib, and both graves are raised high above the ground, their walls are panelled with yellow plates and studded with beautiful star-shaped nails. This is how the grave of Ibrahim, son of the Prophet (s) has also been adorned. Behind the shrine of Abbas there is the house attributed to Fatima, daughter of our Prophet (s), known as "Bayt al-Ahzaan" (the house of grief) because it is the house she used to frequent in order to mourn the death of her father, the chosen one, peace be upon him. At the farthest end of al-Baqi is the grave of the caliph Uthman, with a small dome over it, and there, next to it, is the grave of Fatima bint Asad, mother of Ali b. Abi Talib (a)"
After a century and a half, the famous traveller Ibn Batuta came to describe al-Baqi in a way which does not in any way differ from the description given by Ibn Jubair. He adds saying, "At al-Baqi are the graves of numerous Muhajirin and Ansar and many companions of the Prophet (s), except that most of their names are unknown."
Thus, over the centuries, al-Baqi remained a sacred site with renovations being carried out as and when needed till the Wahhabis rose to power in the early nineteenth century. The latter desecrated the tombs and demonstrated disrespect to the martyrs and the companions of the Prophet (s) buried there. Muslims who disagreed with them were branded as "infidels" and were subsequently killed.
The First Destruction of Al-Baqi
The Wahhabis believed that visiting the graves and the shrines of the Prophets, the Imams, or the saints was a form of idolatry and totally un-Islamic. Those who did not conform with their belief were killed and their property was confiscated. Since their first invasion of Iraq, and till nowadays, in fact, the Wahhabis, as well as other rulers of the Gulf States, having been carrying out massacres from which no Muslim who disagreed with them was spared. Obviously, the rest of the Islamic World viewed those graves with deep reverence. Had it not been so, the two caliphs Abu Bakr and Umar would not have expressed their desire for burial near the grave of the Prophet (s).
From 1205 AH to 1217 AH, the Wahhabis made several attempts to gain a foothold in Hijaz but failed. Finally, in 1217 AH, they somehow emerged victorious in Taif where they spilled the innocent blood of Muslims. In 1218 AH, they entered Makkah and destroyed all sacred places and domes there, including the one which served as a canopy over the well of Zamzam.
In 1221, the Wahhabis entered Madina to desecrate al-Baqi as well as every mosque they came across. An attempt was even made to demolish the Prophet's tomb, but for one reason or another, the idea was abandoned. In subsequent years, Muslims from Iraq, Syria, and Egypt were refused entry into Makkah for Hajj. King Al-Saud set a pre-condition that those who wished to perform the pilgrimage would have to accept Wahhabism or else be branded as non-Muslims, becoming ineligible for entry into the Haram.
Al-Baqi was razed to the ground, with no sign of any grave or tomb whatsoever. But the Saudis were still not quite satisfied with doing all of that. Their king ordered three black attendants at the Prophet's shrine to show him where the treasure of valuable gifts were stored. The Wahhabis plundered the treasure for their own use.
Thousands of Muslims fled Makkah and Madina in a bid to save their lives and escape from the mounting pressure and persecution at the hands of the Wahhabis. Muslims from all over the world denounced this Saudi savagery and exhorted the Caliphate of the Ottoman Empire to save the sacred shrines from total destruction. Then, as it is known, Muhammad Ali Basha attacked Hijaz and, with the support of local tribes, managed to restore law and order in Madina and Makkah, dislodging the Al-Saud clansmen. The entire Muslim world celebrated this victory with great fanfare and rejoicing. In Cairo, the celebrations continued for five days. No doubt, the joy was due to the fact that pilgrims were once more allowed freely to go for Hajj, and the sacred shrines were once again restored.
In 1818 AD, the Ottaman Caliph Abdul Majid and his successors, Caliphs Abdul Hamid and Mohammed, carried out the reconstruction of all sacred places, restoring the Islamic heritage at all important sites. In 1848 and 1860 AD, further renovations were made at the expense of nearly seven hundred thousand pounds, most of which came from the donations collected at the Prophet's tomb.
The second plunder by the Wahhabis
The Ottoman Empire had added to the splendor of Madina and Makkah by building religious structures of great beauty and architectural value. Richard Burton, who visited the holy shrines in 1853 AD disguised as an Afghan Muslim and adopting the Muslim name Abdullah, speaks of Madina boasting 55 mosques and holy shrines. Another English adventurer who visited Madina in 1877-1878 AD describes it as a small beautiful city resembling Istanbul. He writes about its white walls, golden slender minarets and green fields.
1924 AD Wahhabis entered Hijaz for a second time and carried out another merciless plunder and massacre. People in streets were killed. Houses were razed to the ground. Women and children too were not spared.
Awn bin Hashim (Shairf of Makkah) writes: "Before me, a valley appeared to have been paved with corpses, dried blood staining everywhere all around. There was hardly a tree which didn't have one or two dead bodies near its roots."
1925 Madina surrendered to the Wahhabi onslaught. All Islamic heritage were destroyed. The only shrine that remained intact was that of the Holy Prophet (s).
Ibn Jabhan says: "We know that the tomb standing on the Prophet's grave is against our principles, and to have his grave in a mosque is an abominable sin."
Tombs of Hamza and other martyrs were demolished at Uhud. The Prophet's mosque was bombarded. On protest by Muslims, assurances were given by Ibn Saud that it will be restored but the promise was never fulfilled. A promise was given that Hijaz will have an Islamic multinational government. This was also abandoned.
1925 AD Jannat al-Mu'alla, the sacred cemetery at Makkah was destroyed along with the house where the Holy Prophet (s) was born. Since then, this day is a day of mourning for all Muslims.
Is it not strange that the Wahhabis find it offensive to have the tombs, shrines and other places of importance preserved, while the remains of their Saudi kings are being guarded at the expense of millions of dollars?
Protest from Indian Muslims
1926, protest gatherings were held by shocked Muslims all over the world. Resolutions were passed and a statement outlining the crimes perpetrated by Wahhabis was issued and included the following:
1.The destruction and desecration of the holy places i.e. the birth place of the Holy Prophet [s], the graves of Banu Hashim in Makkah and in Jannat al-Baqi (Madinah), the refusal of the Wahhabis to allow Muslims to recite Ziyarah or Surah-al-Fatiha at those graves.
2.The destruction of the places of worship i.e. Masjid Hamza, Masjid Abu Rasheed, in addition to the tombs of Imams and Sahaba (Prophet's companions).
3.Interference in the performance of Hajj rituals.
4.Forcing the Muslims to follow the Wahhabis innovations and to abandon their own ways according to the guidance of the Imams they follow.
5.The massacre of sayyids in Taif, Madina, Ahsa, and Qatif.
6.The demolition of the grave of the Imams at al-Baqi which deeply offended and grieved all Shias.
Protest from other countries
Similar protests were lodged by Muslims in Iran, Iraq, Egypt, Indonesia, and Turkey. All of them condemn the Saudi Wahhabis for their barbaric acts. Some scholars wrote tracts and books to tell the world the fact that what was happening in Hijaz was actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea was to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history.
A partial list of the demolished graves and shrines
Al-Mualla graveyard in Makkah which includes the grave of Sayyida Khadija bint Khuwailid (a), wife of the Prophet (s),
The grave of Amina bint Wahab, mother of the Prophet (s),
The grave of Abu Talib, father of Imam Ali (a),
The grave of Abdul Muttalib, grandfather of the Prophet (s)
The grave of Hawa (Eve) in Jeddah
The grave of the father of the Prophet (s) in Madina
The house of sorrows (bayt al-Ahzan) of Sayyida Fatima (a) in Madina
The Salman al-Farsi mosque in Madina
The Raj'at ash-Shams mosque in Madina
The house of the Prophet (s) in Madina, where he lived after migrating from Makkah
The house of Imam Ja'far al-Sadiq (a) in Madina
The complex (mahhalla) of Banu Hashim in Madina
The house of Imam Ali (a) where Imam Hasan (a) and Imam Husayn (a) were born .
The house of Hamza and the graves of the martyrs of Uhud (a)

The Tragedy Of Al-Baqi'

We send our condolences to our twelfth imam, Imam Muhammed Al-Mahdi (AS), our great ulama, and to the Muslim world on the Tragedy of Al-Baqi', the day that Abdul Aziz Aal S'aud, one of the kings of Saudi Arabia that agreed and helped the Wahabbis to demolish the holy shrines in Jannat-ul-Baqi'.

Jannat-al-Baqi is the famous burial place of great personalities without whom the history of Islam is incomplete, in fact, some of them wrote the history of Islam with their deeds and achievements. The Prophet's companion Usman bin Mazoon was the first companion to be buried there on instructions by the Prophet (SA). The Prophet's son, Ibrahim, who died in infancy (and was very dear to the Prophet) was also buried there. Then the Prophet's beloved grandson Hazrat Imam Hasan (AS), was also laid to rest in al-Baqi. Al-Baqi has the graves of three more stars of the Prophet's family, his grandsons, Hazrat Ali ibn Imam Husain, Hazrat Muhammad Baqir ibn Ali ibn Imam Hussain, and Hazrat Jafar Sadiq ibn Muhammad Baqir ibn Ali ibn Imam Hussain.

The descendants of Prophet Muhammad through Imam Hussain and the noble members of his Ahle Bait. These are the Aal-e-Muhammad (descendants of Muhamamd) on whom you shower Salwat and Durood daily in your prayers.... The Prophet's aunt, the mother of Imam Ali, Hazrat Fatima binte Asad also rests here. The grave of the Prophet Muhammad's uncle, Hazrat Abbas ibn Abdul Muttalib also lies here....

However, on 8th Shawwal, Wednesday, in the year 1345 AH (April 21, 1925), mausoleums in Jannatul al-Baqi (Madina) were demolished by King Ibn Saud. In the same year (1925), he also demolished the tombs of holy personages at Jannat al-Mualla (Makkah) where the Holy Prophet (s)'s mother, wife, grandfather and other ancestors are buried.

While the monarchs have bulldozed and razed these symbols and reminders of the Sirat-e-Mustaqeem to ground, they continue to enjoy a life which is known to all. Isn't it a matter of shame for the entire Muslim nation that while they build fancy mausoleums and shrines for their political leaders, sufi saints and their parents and family members, but they try to erase the signs and remains of the beloved family of Prophet Muhammad (may peace be upon him and his progeny)????????????

Destruction of sacred sites in Hijaz by the Saudi government continues even today. According to some scholars what is happening in Hijaz is actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea is to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history.

Where are all those champions and "defenders" of the Sahaaba???
Why are they silent when not only the name, but the very graves and traces of the noble Sahaba are being erased???
Where is the Muslim nation which offers durood and blessings on the family of Muhammad, five times a day in their prayers????????

At the Pirglimage, Men and Women Pray Side By Side

"Heaven is at your mother's feet."

That's what many naughty Muslim children are told when they're misbehaving. It's supposed to represent not only the importance of the role of motherhood in Islam, but also how women are definitely not inferior to men. Children are being told that there's nothing higher than their mother. So, it makes the critics ask, "Why do Muslim women seem to have fewer rights than their men?"

In theory, they don't. For about 1,500 years, women under Islamic laws have had rights that might have surprised their counterparts in other religions, such as the right to independent wealth and property -- which can even be kept private from a woman's husband. One staunch feminist living in Saudi Arabia pointed out in an interview that the arrival of Islam, particularly in Middle Eastern countries, actually improved conditions for women. She said before then, the pagan, often nomadic, tribes treated women like easily discarded property. Islam set standards that looked after women's interests and protected them from men.

The feminist added that, sadly, things don't always develop the right way, and that modern laws and restrictions don't always reflect what Islam had intended all those centuries ago. Women aren't allowed to drive cars in Saudi Arabia, for example, and the extent to which a woman has to cover her face and body in some places also peeves those demanding that the religion modernise. After all, cars hardly cluttered the desert at the dawn of Islam. The feminist said she had to live with a strange mixture of frustration and pride in her religion.

Equality is not always that easy to judge. It's common in Muslim countries such as Saudi Arabia and Pakistan to notice that men are far more visible than women in public places. Often that's because the culture is much more traditional. The woman's role is to stay at home and bring up a family, while the husband goes out to work.

But the degree to which a woman will cover herself varies from country to country. Pakistani women dress in anything from Western clothes to more conservative traditional "pajama"-style outfits. In an officially secular country such as Turkey, women are dressed in modern Western clothing, including figure-hugging jeans. In Iran, it's very unlikely to see that, and far more common to witness the all-encompassing black tent- like "burqa." Interpretation of Islam varies. That's where most problems within the religion arise. To some strict, traditional Muslims, music and dancing is a total no-no. Other Muslim cultures revel in song and dance.

At the Hajj, men and women walk together and pray together. Mosques around the world are generally segregated into sections keeping the sexes apart. To some degree that would present a major problem at the pilgrimage. It's easy enough to get lost in the huge crowds. The last thing the gathering needs is thousands of men and women trying to find their spouses and children after prayers. There are groups from some countries that prefer to remain apart in the Great Mosque, although not straying too far from each other. The atmosphere is relaxed. No one is tense that the segregation rules they follow at home are put aside in Islam's most holy mosque.

In this respect, performing the Hajj is also an education. It almost challenges convention. In Arabic, the Great Mosque is called "Al-Haram" ... the Sanctuary. It may surprise some, but it's a sanctuary, equally, for men and women.

Source: http://www.aimislam.com

Eid: A Time of Worship or Partying?

Iskander Khaleeli

As Ramadhan begins, Muslims all over the world prepare themselves for a month of fasting and worship. Truly this month is filled with blessings from our Lord, who has granted us thirty days of limitless potential in which to please him. In Ramadhan, the gates of Jannah are wide open and Shaitan is imprisoned. Fasting is amongst the most of beloved acts to Allah (SWT). Indeed it is an obligation upon all believing men and women in this month, and it is a means of seeking nearness to Al-Kareem. As He (swt) says Surah al-Baqarah of the Qur’an:

"O you who believe! Fasting is prescribed to you as it was prescribed to those before you so that you may become al-muttaqoon (pious)"

[Al-Baqarah:183]

In the nights to come, we will tend prayer, partake in iftar feasts and attend Islamic lectures. However, I would like us to cast our mind thirty days ahead, so as to ask ourselves what will happen after this month has concluded? For just as surely as the youth spend the nights of Ramadhan in worship, on Eid they spend the night out in town, partying and playing loud music. Should you have had the opportunity to visit Southall on Eid, you may have seen them driving up and down the broadway in flashy cars, waving flags and blasting out the latest rhythms from a subwoofer installed in their boot. The religiosity of Ramadhan is immediately forgotten, whilst the good deeds and blessings of gathered during that month are washed away as people revert to their merry old ways of seeking a life of pleasure and resuming a life of freedom.

We must ask ourselves, why is it that we only remember Islam during the sacred months of Ramadhan and Muharram, and during special occasions such as Hajj; but neglect our faith for the rest of the year? For thirty days the masjid is overflowing with worshippers, but just as the month is over, the Qur’an sits gathering dust on the shelves whilst the congregation for Maghrib prayers reduces to a single row. Our mentality seems to be that we separate our lives into the compartments of ‘worldly matters’ and ‘spiritual affairs’. Ramadhan is a ‘spiritual’ time when we must concern ourselves with God, worship and the afterlife. On the other hand, we leave our Islam in the masjid or on the bookshelf when we are faced with a ‘worldly’ issue.

This attitude is deeply rooted in the secular Western lifestyle. In the West today, we are told that Religion and State (God and Reality) are two separate entities and completely unrelated to one another. Capitalism promotes a shallow, materialistic view of life, which is completely detached from what came before it, or what shall follow it. From a young age, people in the West are encouraged to believe that the purpose of their existence is to have fun and follow their desires. Society instills values such as utilitarianism and individualism in human beings, driving them to pursue material success, sensual gratification; and not to ask important questions about their existence. In today’s world, God and religion have been attributed an almost mythical quality. As a result, people freely obey their animal instincts. One only needs to look at health and crime figures, at the number of alcohol related incidents, the spiraling rate of teenage pregnancies and the prevalence of drug culture to realise that this attitude is not healthy for an individual, nor for society as a whole.

The Prophet (SAW) described this world as a "…prison for the believer and a paradise for the disbeliever." Since, for a materialist who does not believe in God or the hereafter, this world is as good as it gets for him. On the contrary, for the believer who has firm faith in his heart that there is a God and an afterlife, will recognise this world as the lowest existence, unlike the materialist, who lives only for worldly pleasure. When we consider our existence, we must understand that this world is transitory and temporal and that the pleasures of this life are nothing compared to the rewards of the afterlife.

The Prophet (SAW) once compared the two beautifully when he said "The wealth of this world (dunya) is like a drop of water on the head of a pin, compared to the vast oceans of the hereafter." Islam was sent to us as a mercy, to guide us and ensure that we were amongst the successful people in this life and on the day of judgement. This world is a test for a believer who is going to heaven, while it is an all-day and all-night rave for a disbeliever who is going to hell.

So while the West ‘lives life to the max’ and indulges in the pursuit of pleasure, we must remind ourselves of the day of judgement. When Allah (SWT) will lift us from our graves and ask us what we did with the life that he gave us. Amir ul-Mumineen (AS) said: "No one shall move on the day of resurrection until he is questioned about what he has done during his life, what he has used his youth for, how he has used his knowledge, and how he has obtained his wealth and spent it".

It is obvious that Allah (SWT) will not merely judge us on our behaviour during one month of the year but on our deeds throughout our entire lifetime. Clearly Islam has its own values, principles and ideas. It calls upon us to recognise that there is indeed a Creator, and that He has sent down guidance to us. The Islamic viewpoint on life is comprehensive; taking into full account man, this world, and the hereafter, thus providing him with correct and reasonable answers to his most important questions. Consequently, how is it possible that we can neglect Islam once Ramadhan has passed and yet call ourselves Muslimeen - people who submit to the will of God. Our Creator, the Lord of the Universe, said in the Qur’an:

"And whoever seeks a [way of life] other than Islam, it will never be accepted from him, and in the hereafter he shall be one of the losers"

[Al-Imran: 85]

Our attitude towards Islam must remain consistent throughout the year. While it is true that in the blessed thirty days of Ramadhan our good deeds are multiplied, they will mean nothing if the other three hundred and twenty days of the year are not met with the same devotion to Allah (SWT). We must reject the secular notion of ‘matter’ and ‘spirit’ being disconnected and realise that every day brings with it new opportunities for us to please our Creator.The pleasure of Allah (SWT) is not merely through acts of religious worship, but also through good conduct. It is not sufficient to pray, fast and give charity, if you do not embody the Islamic personality. There is a famous hadith on this subject, narrated by Ibn Abbas (RA) when a man approached the Prophet (SAW) and complained "O Prophet of God, there is a woman who spends the entire day fasting, and the entire night in prayer, but she is rude and troubles her neighbours" to which the Prophet (SAW) replied: "There is no good in this woman of whom you speak, and her place is in the hellfire". The piety of a believer is reflected not only by his devotion to religious worship, but also by his or her actions and behaviour in everyday life. Thus, if we truly desire a place amongst the followers of the Ahlul-Bayt (AS), we would do well to heed Imam as-Sadiq’s (AS) advice when he (as) advised, "Behave so that you are ornaments to us, and do not shame us. Tell people of goodness and guard your tongue; hold it from excessive talk and offensive speech".

Ramadhan and Eid ul-Fitr are not merely religious rituals that provide us with an excuse to enjoy ourselves. They embody important values and by participating in them we should be seeking to please our Creator, attain nearness to Him and guarantee ourselves a place in the Hereafter. Thus, Eid must not merely mark the ‘end’ of Ramadhan. Rather, it should be the pinnacle of the month; a day when we exemplify the Islamic character and Islamic values that we have spent the past thirty days focused upon. It is a day of charity, because we distribute gifts to the poor and needy. It is a day of remembrance and unity since we remember Allah (SWT) when we offer our prayers standing together in the Masjid. Most of all, Eid is a day of victory as we have triumphed over Satan and succeeded in subduing our desires as well as purifying ourselves. Indeed, this is a victory that we should not abandon, for the Prophet (SAW) said, "The wise one is he who disciplined himself and worked for what is after death, while the foolish one is he who followed his desires and then made (vain) prayers to Allah"

May Allah (SWT), the most High, the most Merciful, grant us the full blessings of this sacred month and help us to live by Islam and exemplify the teachings of the Prophet (SAW) and the Ahlul-Bayt (AS) through our every day lives.

Source: http://www.aimislam.com

Arguments against Trinity

By Allamah Tabatabai

"It is not meet for a man that Allah should give him the Book and the Judgment and Prophethood, then he should say to men: "Be my servants rather than Allah's;" but rather (he would say): "Be worshippers of the Lord because of your teaching the Book and your reading (it yourselves)". Or that he should enjoin you that you should take the angels and the prophets for lords; what! would he enjoin you with unbelief after you are Muslims (Submitting Ones)?" (3:79-80)

Coming to the belief of trinity, the Qur'an refutes it in two ways:

First: The general method, i.e. showing that it is impossible for Allah to take a son for Himself, no matter whether the presumed son be 'Isa (a.s.) or someone else.

Second: The particular method, i.e. describing that 'Isa (a.s.) son of Maryam was neither a son of God nor God; that he was but a servant created by Allah.

First Method: What is the quiddity of sonship and birth? What do these words really mean? A living material thing (like man, animal or vegetable) separates from itself a portion of its own matter, then gradually develops it until it becomes another individual of the same species similar to its parent; the offspring has the same characteristics and traits as the parent body had. An animal separates semen from its body, or a plant removes a seed from itself, then it preserves and grows the semen or seed gradually until it becomes another animal or plant similar to its parent. This is what sonship and birth mean. It is no secret that such a thing is impossible for Allah:

First: Because it needs a physical material body; and Allah is far above matter and its concomitants without which matter cannot exist like motion, time, space and other such things.

Second: To Allah belongs absolute Divinity and Lordship; consequently, He has absolute authority over, and total management of, all things in His hand. Every thing is in need of Him to bring it into existence, and depends on Him for its continuity. It is just impossible to imagine a thing similar to Allah in "species" - a thing having the identity, attributes and characteristics similar to those of Allah and independent of Him.

Third: If Allah could beget or give birth to a son, it would entail graduality of action for Allah. In other words, He would be governed by the laws of matter and movement; and it is contradiction in term, because whatever takes place by His Will comes into being at once without delay, without graduality.

The above explanations are inferred from the words of Allah:

"And they say: ''Allah has taken to Himself a son." Glory be to Him; rather, whatever is in the heavens and the earth is His; all are obedient to Him. The Originator of the heavens and the earth; and when He decrees an affair, He only says to it, "Be", and it is." (2:116-117)
As we have explained above, the words, Glory be to Him, are a complete proof; the clause, whatever is in the heavens and the earth is His; all are obedient to Him, is another proof; and the verse, The Originator of the heavens and the earth; and when He decrees an affair, He only says to it "Be", and it is, is a third proof.

It is also possible to take the clause, The Originator of the heavens and the earth, as a allegorical expression in which the attribute of the object has been transferred to the subject. In other words, the clause may denote that the heavens and the earth are original in their creation and design; Allah has created them without any previous model. Therefore, He cannot beget anyone, otherwise it would be a creation on His own model. (After all the Christians believe that the Son is one with the Father). In that case this clause would be an independent proof by itself.

The Christians generally use the sentence, 'the Messiah is the Son of God', in a somewhat allegorical sense, and not in its literal meaning. They expand the meaning of sonship. Probably, it means separation of a thing from another of similar quiddity without physical and material division and without graduality. This interpretation may remove the problems of body, materiality and graduality. Yet, the problem of similarity will remain unsolved.
The problem of similarity may be described thus: Evidently, to believe in God the Father and God the Son is to believe in number, in real plurality, even if we suppose that the Father and the Son are one in "species" or quiddity, both belong to the homosapien species; but they are in fact more than one because they are two individual human beings. Now, if we suppose that God is one, then all other things (including the Son) would be "no-God"; they would be owned by God and dependent on Him; consequently the putative son would not be a God like Him. On the other hand, if we suppose a son similar to God, free of, not dependent on, Him, then it would invalidate and negate the Oneness of God.

This exposition is found in the following words of Allah: "and say not, "Three". Desist, it is better for you; Allah is only one God; far be it from His glory that He should have a son; whatever is in the heavens and whatever is in the earth is His; and Allah is sufficient for a Protector." (4:171)
Second Method: 'Isa (a.s.) son of Maryam could not be a son of God sharing Godhead with Him, because he was a human being having all the concomitants of humanity.

The Messiah (a.s.) was conceived by Maryam and grew up in her womb; then she brought him forth as women give birth to their children, and brought him up, as a child is brought up by his mother. He grew up proceeding through normal stages: from infancy to childhood, from youth to middle age. All this time, his condition was like any other normal human being in march of life. He was governed by all normal accidents and conditions undergone by other men. He was hungry and satiated; felt joy and sorrow; was pleased and displeased; affected by delight and pain, comfort and discomfort; he ate and drank, slept and woke up, was tired and rested etc.

This was the condition of 'Isa (a.s.) when he was among the people. Doubtlessly a person having such characteristics is just like a mortal man like any other member of his species. As such he, like all other human beings, was a creature made by Allah. Now, let us look at the miracles and supernatural things that happened on his hand, like giving life to dead bodies, creating the birds and healing the blind and leper. Also, there are extraordinary signs related to his birth, that is, his conception without father. All these things are supernatural, against the normal custom which people are familiar with; yet they are unfamiliar because of their rarity, not because they are impossible. There was Adam who by evidence of the heavenly Books was created from dust and had no father. And here are the prophets, for example: Salih, Ibrahim and Musa (peace be upon them) on whose hand so many miraculous signs had appeared (which are mentioned in revealed scriptures). But nobody thinks that those miracles negated their humanity or proved their divinity.

This method has been used in the verses:

"Certainly they disbelieve who say: "Surely Allah is the third (Person) of the three"; and there is no god but One God,…. The Messiah, son of Maryam is but an apostle; apostles before him have indeed passed away; and his mother was a truthful woman, they both used to eat food. See how We make the signs clear to them, then behold how they are turned away." (5:73 – 75)
Eating food has been specially selected for mention in preference to other activities, because it rather more forcefully proves his materiality and shows his neediness and wants, which cannot be combined with Godhead. Obviously a person who by his nature feels hunger and thirst and satisfies it with a morsel of food and a cup of water, is nothing but an embodiment of poverty and need – a need that cannot be removed without help of some extraneous agent. How can such a man be God? What is the meaning of such divinity? A man surrounded by needs, depending for their fulfillment on something outside his own being, is deficient in himself, and managed by some other than himself. He cannot be self-sufficient god; rather he shall be a creature who is looked after by the Lord – the Lord Who has His creatures' affairs in His Own Hand. The verse 5:17 may possibly be explained in this light:

"Certainly they disbelieve who say: "Surely Allah – He is the Messiah, son of Maryam". Say: "Who then could control any thing as against Allah when He wished to destroy the Messiah, son of Maryam and his mother and all those on the earth?" And Allah's is the kingdom of the heavens and the earth and what is between them; He creates what He pleases; and Allah has power over all things." (5:17)
The same is the case with the verse (coming after 5:75 quoted above) addressing the Christians:
"Say: "Do you worship besides Allah that which does not control for you any harm, or any profit?" And Allah – He is the Hearing, the Knowing." (5:76)

The basis and theme of such arguments is this: 'Isa (a.s.), as is seen from his condition and affairs, lived according to, and was governed by, the natural law which permeates a man's life. He had all the attributes, did all the deeds, and underwent all the conditions which a human being does; like eating, drinking, fulfilling all other human needs, showing all the characteristics of the human race.
Also this material involvement, these physical attributes were real; not an illusion or imagination. 'Isa (a.s.), was a real man who had those natural attributes, conditions and actions. The Gospels contain many verses in which he calls himself man and son of man; are full of the stories of his eating, drinking, sleeping, walking, traveling, tiring, speaking and many such things, which cannot be explained away, nor can they be interpreted otherwise. This being the case, the position of the Messiah would be the same as that of other human beings; he did not own or control any affair of the others, and he could be destroyed like others.

The same is the implication of his prayers and invocations; no doubt that he worshipped Allah, his intention being to reach nearer to Allah; with humbleness and humility to the sublimity and majesty of Allah; certainly it was not for the purpose of teaching others how to pray or for any other such aim.

The verse 4:172 arguing against 'Isa's supposed divinity points to his prayer: Allah says:

"The Messiah by no means disdain that he should be a servant of Allah, nor do the angels who are near to Him, and whoever disdains His worship and is proud, He will gather them all together to Himself." (4:172)
'Isa's service and worship is the first and foremost proof that he was not God and that he no share in Godhead which is reserved for the One other than him. How can a man put himself in the position of servitude to himself? How can he be the slave of himself? How can a thing be self-sufficient in the same framework in which it is dependent on someone else?

The answer is clear: In no way. Likewise, the worship of the angels clearly shows that they are not Allah's daughters. Nor is the Holy Ghost a God, because they are all worshippers of Allah and obedient to Him. Allah says:

"And they say: "The Beneficent God has taken to Himself a son." Glory be to Him. Nay! They are honored servants; they do not precede Him in speech and (only) according to His commandment do they act. He knows what is before them and what is behind them, and they do not intercede except for him whom He approves, and for fear of Him they tremble." (21:26 – 28)

Moreover, the Gospels contain verses showing that the Spirit or Ghost is obedient to Allah and His messengers, following their commands, acting on their orders. There is no sense in saying that a thing orders itself or obeys itself, or that it accepts and acts on the orders of its own creatures (i.e., messengers).

In the same way as 'Isa's worship of Allah proves that 'Isa was not Allah, his call to the people to worship Allah proves it; as the verse points to it:
"Certainly they disbelieve who say: "Surely Allah, He is the Messiah, son of Maryam". And the Messiah said: "O Children of Israel! Worship Allah, my Lord and your Lord, surely whoever associates (others) with Allah, then Allah has forbidden to him the garden, and his abode is the fire; and there shall be no helpers for the unjust." (5:72)

The method of argument used in this verse is self-evident. Although the Gospels do not contain such comprehensive sentence as, "worship Allah, my Lord and your Lord", they are full of sayings calling people to Allah and to His worship; he repeatedly declares that Allah is his Lord in Whose Hand is the management of his affairs; he openly says that Allah is the Lord of the people; and never invites them to his own worship – in spite of his reported saying: "I and my Father are one" (John 10:30). If we accept that it is a correct reporting, then, all things taken together, it must mean: my obedience is Allah's obedience; thus, it shall have the same connotation as the verse of the Qur'an:

"Whoever obeys the Messenger, he indeed obeys Allah." (4:80)

Source: http://www.shiasource.com

Zakat of Fitrah

● At the time of sunset on Eid ul fitr night (i.e. the night preceding Eid day), whoever is adult and sane and is neither unconscious, nor poor, nor the slave of another, he should give, on his own behalf as well as on behalf of all those who are his dependents, about three kilos per head of wheat or barley or dates or raisins or rice or millet etc. It is also sufficient if he pays the price of one of these items in cash. As per obligatory precaution, he should not give from that food which is not staple in his place, even if it be wheat, barley, dates or raisins.
● If a person is not in a position to meet his own expenses, as well as those of his family, for a period of one year, and has also no one who can meet these expenses, then he is a poor person, and it is not obligatory on him to pay Zakat of fitrah.
● One should pay Fitrah on behalf of all those persons who are treated as his dependents at his house on the nightfall of Eid ul fitr, whether they be young or old, Muslims or non-Muslims; irrespective of whether or not it is obligatory on him to maintain them, and whether they are in his own town or in some other town.
● If a person appoints his dependent who is in another town, to pay his own fitrah from his property, and is satisfied that he will pay the fitrah, it will not be necessary for the person to pay that dependent's fitrah.
● It is obligatory to pay the fitrah of a guest who arrives at his house before sunset on Eid ul fitr night, with his consent, and he becomes his temporary dependent .
● The fitrah of a guest who arrives at his house on the night of Eid ul fitr before sunset, without his consent, and stays with him for some time, is also, as per obligatory precaution, wajib upon the host. Similarly, if he is forced to maintain someone, his fitrah will also be obligatory upon him.
● If a guest arrives after sunset on Eid ul fitr night, and is considered to be dependent upon the master of the house, payment of his fitrah is obligatory on the master of the house, as an obligatory precaution; but otherwise it is not obligatory, even if he may have invited him before sunset and may have broken his fast at his house.
● If a person is insane at the time of sunset on the night of Eid ul fitr, and his insanity continues till Zuhr on Eid ul fitr, it is not obligatory on him to pay the fitrah. Otherwise it is necessary for him as an obligatory precaution to give fitrah.
● If a child becomes baligh, or an insane person becomes sane, or a poor person becomes self sufficient during sunset, and satisfies the conditions of fitrah becoming obligatory on him, he should give fitrah.
● If it is not obligatory on a person to pay fitrah at the time of sunset on the night of Eid ul fitr, but necessary conditions making fitrah obligatory on him develop before Zuhr on Eid day, the obligatory precaution is that he should pay fitrah.
● If a non-Muslim becomes a Muslim after the sunset on the night of Eid ul fitr, it is not obligatory on him to pay fitrah. But if a Muslim who was not a Shi'ah becomes a Shi'ah after sighting the moon, he should pay fitrah. #It is Mustahab that a person who affords only one sa'a (about 3 kilos) of wheat etc. should also pay fitrah. And if he has family members and wishes to pay their fitrah as well, he can give that one sa'a to one of his family members with the intention of fitrah and that member can give it to another family member, and so on, till the turn of the last person comes; and it is better that the last person gives what he receives to a person who is not one of them. And if one of them is a minor, his guardian can take fitrah on his behalf, and the precaution is the thing taken for the minor should not be given to anyone else.
● If one's child is born after the sunset on the night of Eid ul fitr, it is not obligatory to give its fitrah. However, the obligatory precaution is that one should pay the fitrah of all those who are considered one's dependents after sunset, till before the Zuhr of Eid.
● If one who was dependent of a person, and becomes dependent of another before sunset, fitrah is obligatory on the other person whose dependent one has become. For example, if one's daughter goes to her husband's house before sunset, her husband should pay her fitrah.
● If the fitrah of a person is obligatory on another person, it is not obligatory on him to give his fitrah himself. #If it is obligatory on a person to pay the fitrah of another person, but he does not pay it, its payment will be, as an obligatory precaution, obligatory on the latter. So, if all the conditions mentioned in rule 1999 are fulfilled, he must pay his own fitrah.
● If it is obligatory on a person to pay the fitrah of another person, his obligation will not end if the latter himself pays his own fitrah.
● In the case of a wife who is not maintained by her husband, is she is dependent upon someone else, that person will have to pay her fitrah. But if she is not dependent on anyone else, she will pay her own fitrah if she is not poor.
● A person, who is not a Sayyid, cannot give fitra to a Sayyid, and if that Sayyid is his dependent, he cannot give to another Sayyid either.
● The fitrah of a child who sucks the milk of its mother or a nurse, is payable by one who bears the expenses of the mother or the nurse. But, if the mother or the nurse is maintained by the property of the child itself, payment of fitrah for the child is not obligatory on any one.
● Even if a person maintains the members of his family by haraam means, he should pay their fitrah out of halal property.
● If a person employs someone like a carpenter, or a servant, and agrees to maintain him fully, he should pay his fitrah as well. But if he agrees that he would pay him for his labour, it is not obligatory on him to pay his fitrah.
● If a person dies before sunset on the night of Eid ul fitr, it is not wajib to pay his fitrah or that of his family, from his estate. But if he dies after sunset, it is commonly held that fitrah will be obligatory, but it is not devoid of Ishkal. However, it is better to act on precaution, and pay his fitrah as well as that of his family.

Disposal of Fitra


● As an obligatory precaution Fitrah should be paid to Shiah poor only, who fulfil the conditions mentioned for those who deserve receiving Zakat. But if there is no deserving Shiah in one's hometown, it can be given to other deserving Muslims. But in no circumstances should Fitrah be given to Nasibi - the enemies of Ahlul Bait (A.S)
● If a Shiah child is poor, one can spend fitrah on him, or make it his property by entrusting it to its guardian.
● It is not necessary that the poor to whom fitrah is given should be Adil (a just person). But, as an obligatory precaution, fitrah must not be given to a drunkard, or one who does not offer his daily prayers, or commits sins openly.
● Fitrah should not be given to a person who spends it on sinful acts.
● The recommended precaution is that a poor person should not be given fitrah which is less than a sa'a (about 3 kilos). However, there is no harm if more than that is given to him.
● When the price of a superior quality of a commodity is double that of the ordinary, like, when the price of a particular kind of wheat is double that of the price of its ordinary kind, it is not sufficient to give half a sa'a of the wheat of superior quality as fitrah. Also, it is not sufficient if the value of half a sa'a is given with the Niyyat of fitrah.
● One cannot give as fitrah, half a sa'a of one commodity (eg. wheat) and half a sa'a of another commodity (eg. barley), and if he gives these with the Niyyat of paying the price of fitrah even then it is not sufficient.
● It is Mustahab that while giving Zakat of fitrah, one should give preference to one's poor relatives and neighbours, and then to give preference to the learned persons over others.
● If a man gives fitrah to a person thinking that he is poor, and understands later that he was not poor, and if the property which he gave to him has not ceased to exist, he should take it back from him, and give it to a person who deserves. But if he cannot take it back from him, he should replace it from his own property. And if what he gave as fitrah is used up, and the person who took fitrah knew that he had received fitrah, he should gives its substitute, but if he did not know it, it is not obligatory on him to give substitute, and the man who gave fitrah should give it once again.
● If a person claims to be poor, fitrah cannot be given to him unless one is satisfied with his claim; or, if one knows that the claimant has been poor previously.

Miscellaneous matters rgarding Fitrah


● One should give fitrah with the Niyyat of Qurbat, that is, to fulfil the orders of Almighty Allah, and should intend to be giving fitrah at the time of disposal.
● It is not correct to give fitrah before the month of Ramadhan, and it is better that it should not be given even during the month of Ramadhan. However, if a person gives loan to a poor person before Ramadhan, and adjusts the loan against fitrah, when payment of fitrah becomes obligatory, there is no harm in it.
● It is necessary that wheat or any other thing which a person gives as fitrah is not mixed with another commodity or dust, and if it is mixed, but in its pure form it equals a sa'a (about 3 kilos) and the quantity of the thing mixed with it is negligible or usable, there is no harm in it.
● If a person gives fitrah from a thing which is inferior or defective, it will not be sufficient.
● If a person gives fitrah on behalf of a number of persons, it is not necessary for him to pay all from the same commodity. For example, if he gives wheat as fitrah of some of them of and barley for others, it is sufficient.
● If a person offers Eid ul fitr prayers, he should, on the basis of obligatory precaution, give fitrah before Eid prayers. But if he does not offer Eid prayers, he can delay giving fitrah till Zuhr.
● If a person sets aside fitrah from his main wealth, and does not give it to a person entitled to receive it till Zuhr of Eid day, he should make Niyyat of fitrah as and when he gives it.
● If a person does not give fitrah at the time when its payment becomes obligatory, and does not also set it aside, he should give fitrah later on the basis of precaution, without making the Niyyat of ada or qadha.
● If a person sets aside fitrah, he cannot take it for his own use, and replace it with another sum or thing.
● If a person possesses wealth whose value is more than fitrah, and if he does not give fitrah but makes a Niyyat that a part of that wealth is for fitrah, it is a matter of Ishkal.
● If the thing set aside for fitrah is lost, he should replace it if a poor person was available, and the fitrah giver delayed giving it, or, he failed to look after it properly. But, if a poor person was not available, and he cared for it properly, he is not responsible to replace it.
● If a deserving person is available in the hometown of a person, the obligatory precaution is that he should not transfer the fitrah to some other place, and if he does and it is lost, he should give its replacement.



Source: http://www.najaf.org

The Question of Ru'yat Al-Hilal (Moon Sighting)

Is it essential to follow Saudi Arabia?

Zahoor Niazi

In all the European countries Ramadhan started on two different days due to the announcement of Saudi Arabia. There will also be two Eids. In London most people will be celebrating Eid on Thursday November 3 but in other cities of Britain the majority of people will celebrate Eid on Friday November 4. Ordinary people are worried. Young people can’t understand why the Ulema are fighting. Why don’t they agree on one day of Eid?

In Britain, the Islamic Cultural Centre London (ICCL) should rightly hold an authority, as its trustees include ambassadors from all the Muslim countries. The announcement of the beginning of Hijra year from this centre should be acceptable to all Muslims of Britain. But it is not so. Why not? Perhaps it is because the majority of British Muslims feel that ICCL has become a spokesman of Saudi Arabia instead of representing them according to some principles. Regardless of whether or not the New Moon is present on the horizon of Britain, the director general of ICCL makes announcements of Ramadhan and Eid dates by following the announcement of Saudi Arabia.

What is wrong with following Saudi Arabia?
Saudi Arabia is the centre of Islam. Haramain Sherefain are there. We pray five times a days facing Makkah. It is only there that we can perform Haj. Then why not follow Saudi Arabia in the matters of Ramadhan and Eid also. If the ICCL follows Saudi Arabia, so what? First, if Allah had willed that Muslims all over the world should celebrate Islamic festivals on the same day, then he would have made the day and night at the same time everywhere. But he has made the day and night each for half the world.

Secondly from the experience and observations of many years it is proved that the Saudi claim of Ruait-e-Hilal is often wrong. I have used the word “wrong” instead of a “lie” so as not to offend some peoples’ feelings. Every Muslim’s sentimental attachment with Saudia is not hidden. In the last quarter century, there have been only a few instances, when Saudia announced the beginning of a month actually based on Ruait and not on their Umm-ul-Qurra calendar.

What is the Umm-ul-Qurra Calendar?
When the Bright aroused the Arabs against the Ottoman Empire, and the Saudi family formed a government, then it was decided to enforce a Hijra calendar instead of the Gregorian solar calendar. The interesting history of the preparation of this calendar is this. Sometime ago, the Saudi rulers assigned the responsibility to prepare a 32-year calendar to some people. Those people got the monthly times of the Birth of New Moon from the British Royal Observatory. Today by the knowledge bestowed on man by Allah, man can prepare such calculations for hundreds of years in advance. The people who prepared the calendar used a self made principle, which said that if the age of the New Moon on the second day at sunset is 12 hours then that day will be first date of new lunar month. Those people have not kept this principle as a secret but have declared it openly. Due to this method a problem occurred that often the Saudi calendar goes against the principle of Ruait. In order to run the affairs of the sate without any confusion, the Umm-ul-Qurra calendar always got precedence over Islamic dates. Only a few times has Saudia deviated from its calendar to use the correct Ramadhan and Haj dates. This discrepancy is also understood by Saudi Ulema and scholars but their difficulty is that Saudia is a closed society without any freedom of expression. There is no freedom of congregation. No decisions can be challenged there. Over there nobody has the right to ask “Oh, Omar we will not listen to you until you tell us how come you have got two sheets of cloth whereas everybody else has got only one”.

Many journalists have been either imprisoned or lost their jobs on small matters. Such a situation is not only in Saudia. Many other Arab countries are even worse. In London, a Libyan businessman said if someone performs Fajr prayer for four consecutive days, the on the fifth day he will be taken away by secret police to question him about the “revolution he may be planning”. Similar things happen in Syria. Perhaps it is due to such a mental state that only the Muslims of the sub continent refuse to accept the decisions of ICCL blindly but verify them on Islamic principles.

When does a new day begin in Islam?
In the Solar calendar at 12 O’clock at midnight one day finishes and the next day starts. Jews also use a lunar calendar. Before the state of Israel, to start a new month they had more confusion and disagreement than the Muslims have. Then Israel formed a rule that if the New Moon is born before 12 O’clock at midnight, then the next day will be the first date of the new lunar month. Muslims have a different criteria altogether, which is this: If on the 29th day of the current lunar month at the time of sunset, the New Moon is present on the horizon and is visible then the new lunar month will start. Otherwise thirty days are completed in the current lunar month. Unfortunately in the preparation of the Saudi calendar this criteria has been ignored. According to the past criteria if the New Moon is born even after 12 O’clock at midnight and if the next day at the time of sunset the age of the moon is 12 hours then that will be the first date of the new lunar month. (Note: in the recent years the Saudia criteria has changed to: If the New Moon is before Sunset and it is present on the local horizon after sunset then the next day is the first date of the lunar month. But at times they deviate even from this criteria.)

What is a ‘New Moon’?
The terminology of ‘New Moon’ is in common use, although the moon, the sun and earth are the same which Allah had created at the beginning of the universe and will remain the same till the last day. Like billions of other planets these three are also constantly revolving in their orbits. The moon revolves around the earth. The earth in addition to moving in its own orbit also revolves together with its moon around the sun at the rate of 64 thousand miles per hour. Then the sun together with all its planets is revolving in its galaxy and this galaxy is revolving amongst a cluster of many other galaxies. The term ‘New Moon’ is only used in the sense that when the moon after completing its revolution around the earth in approximately 29.5 days, reaches an astronomical point which is in line with the sun and earth. At that time, the sunlight falling on the moon is not visible from the earth. The moon’s earth facing side is dark, as if there is no moon. But from here the moon starts a new revolution. This phenomenon is known as Conjuction, New Moon or birth of the moon. However when the New Moon has moved away about 5.8 to 8.8 degrees and its age is about 17 to 23 hours, then it becomes visible. There are many other factors involved in the visibility. But without going into technical details, I will only say that sometimes due to other factors even a 36hours old moon is not visible. Therefore human knowledge so far has not reached the stage to tell us about the moon’s visibility in different countries with an accuracy of minutes and seconds but calculations can be made within a few hours difference.

A formula for Britain.

In 1984, in a meeting of Ulema and Astronomers held in ICCL, a formula was devised. According to the formula if a New Moon is present on the British horizon but cannot be visible due to clouds, and if a Shahada of Ruait is available from a near country e.g. Morocco, then the new lunar month should be started. However after only one year and holding a Birmingham based group for violating this formula, the ICCL threw away the formula in the dustbin and started to follow the Umm-ul-Qurra calendar in the name of Saudi Arabia. There was no central Ruait-e- Hilal committee set up and neither any scholars nor scientists were taken into confidence. The Director General of ICCL appointed himself to declare the dates of Ramadhan and Eid without any research. According to the Secretary General of the Muslim Council of Britain (MCB) Sir Iqbal Secrani, once he asked the then Saudi ambassador Ghazi Al Ghusaibi why do you impose Saudi decisions in this country? To this the ambassador replied that we never ask ICCL to follow Saudi Arabia. They should follow the local conditions of Ruait. But may be some people, dreaming for a bright future, try to be more faithful to the king than the king himself. Sir Iqbal Sacranie also narrated to me his conversations he had with the present Grand Mufti of Saudia Shaikh Al Shaikh and the Minister of Endowments. The President of East London Mosque, Dr Abdul Bari was also present. The Saudi dignitaries asked them (Iqbal & Bari) why do you follow Saudia? You should fix the dates of festivals according to your own calculations.

What are the reasons of confusion and disarray?
Because of the announcements of ICCL the Muslim community of Europe and Britain is suffering from confusion and disarray. The Arabs in London blindly accept ICCL. Then there are religious leaders in different cities of Britain who get paid by the Royal family for their Haj, Umra, conferences or they receive Royal donations for their Mosques and Madrassahs. According to an estimate, hundreds of people are on the Saudi payroll. Amongst the Saudi followers are even those “non-followers” who have deviated from the clear words of the Prophet’s Hadith. There are also the Deobandi Ulema who want to remain in the good books of the Saudi higher ups. In this group are also included the activists of Tableeghi Jamat (Propogationists). These people have influence in approximately 400 of the estimated 1200 mosques in Britain. There is no accurate database available yet but it is also estimated that about 500 mosques belong to the Ahl-e-Sunnat Al Jamat (Brelvi Group). The UK Islamic Mission has 45, Shia group 50 and Minhajul Quran half a dozen mosques. All these (about 600) mosques follow the formula of Ruait or Imkan Ruait. In addition to the Deobandi group, Ahle Hadith and Arabs who have a combined total of possibly 100 mosques accept Saudi announcements. Interestingly, the leaders of the Deobandi group in the sub continent do not follow Saudia, even though, in terms of the horizon, the sub-continent is nearer to Saudia than Britain is to Saudia. These leaders have so far declared the Saudi announcements as wrong and unacceptable. Dar-ul-Aloom Deoband in its Fatwa of 20 April 2003 has stated that in Britain it is not right to announce Ramadhan and Eid according to Saudi Ruait. To act on the Saudi Ruait is also against the principles of Fiqh (Islamic Jurisprudence). This Fatwa has received support from another big centre, Madrassah Mazahar Al Aloom Saharanpur. A prominent and high ranking Deobandi scholar and judge, Mohammad Taqi Usmani has written in a letter that “the incidences of accepting Shahada before the birth of New Moon are unacceptable in my view. I have also talked with several Saudi scholars and they were also perplexed. Because the matter is handled by Majlis Al Qadha Al Aala (Riyadh), those scholars were helpless”. Whenever a conversation took place with the Imams of Harmain in the Harmain or during their visits to Britain, they choose to stay quiet about the correctness or otherwise of the Saudi decisions. However to persistent questioners, they asked why do you act on the Saudi decisions and why don’t you start the new month on the basis of the crescent in your country?

Tradition of the Prophet’s (Peace be upon him) Companions.

In the period of the Prophet’s (pbuh) Companions, the Islamic new month was started according to the local Ruait. According to Sunan Abu Daood a man went to Damascus and stayed there for the whole month of Ramadhan. After his return he said we have already seen the new moon (in Damascus). Then Abdullah Bin Abbas said we have been commanded by the holy prophet (pbuh) to act on the local Ruait, even if the Caliph himself has declared Ruait in another land. For the Companions it was not important whether the Eid is held on Thursday or Friday, but they were anxious to follow the commandments of Allah and His Prophet (pbuh).

Unity – against whom?

A large cross section of Muslims earnestly believes that because Saudia is the centre of Islam, we should have Ramadhan and Eid with Saudia as united Muslims. One day, when a colleague in my office put forward this point of view I said to him ‘OK, I accept your view. Even though at present the sun is shining in London but because the sun has set in Makkah and over there it is the time of Maghrib prayer, so let us, for the sake of ‘Muslims Unity’, offer our Maghrib prayer right now.’ He was very surprised with this reply and was speechless. Then I said to him why do you want to follow the centre of Islam only in the matter of Moon. You should also follow it in their prayer times which are set according to the sun. This talk of unity; is this unity against Allah in that unity must be achieved in clear violation of Commandments Allah and His Prophet (pbuh)?

Ulema are Worried but Quiet
Majority of prominent Deobandi Ulema in Britain are worried and unsatisfied with the present situation. In their private gatherings they consider Saudi announcements as incorrect but in public they keep quiet for the sake of so called “unity”. In such circumstances, a small but effective group is able to impose its own preferences over others. The Tableeghi Jamat, is making an effective contribution in bringing people towards prayer and fasting. Their leaders are practical men and not scholars. The scholars from whom they derive guidance from are limited in their knowledge to the level of Daras Nizami. They are neither familiar with the present problems and nor do they have any solutions for them.

Observatory calculations not acceptable!
These people insist on giving preference to Shahada over observatory calculations. They believe this is the view of their leaders. But I think they misunderstand their own leaders. The founder of Dar Al Aloom Haqqania Akhora Khatak, Maulana Abdul Haq writes: “In the Mohammadan Sharia, the rule for Ruait-e-Hilal is that if on the evening of 29th if the horizon is absolutely clear then it is necessary to have Ruait from a ‘big crowd’ of people”. It is however surprising that in Saudia there has never been a situation of ‘big crowd’. It is always one or two old aged people with weak eyesight who provide witness of moon sighting! Do the millions of Saudi people have no interest in moon sighting and have they given this responsibility to two to four govt. officials?

Islam is a code of ‘established rules’ (Musssalamat). No witness is acceptable against an ‘established rule’. With the progress in science many ‘exemplary rules’ (Mushtahbahdt) have become ‘established rules’. But the poor Mullahs have not yet heard of such changes. The birth of the moon is a similar case. If say two or ten people bear witness to having seen the new moon before its birth, while astronomical science categorically denies this, how can the entire Muslim nation accept such a witness. Imam Abu Hanifa said: “If the sky is clear, the testimony of a ‘big crowd’ is necessary to celebrate Eid”. Present day prominent scholar Shaikh Yousuf Qardhawi says: “If according to the Observatory the new moon is not born yet, then any claim of its sighting must be rejected”. Like this year in Nigeria, three people claimed to have seen the new moon before its birth and then some people started their fast on Nov 3.

Who saw the Ramadhan Moon?
On Monday Oct. 3, the Conjunction i.e. the New Moon in London occurred at 11.28 and on that day the sunset as well as the moonset was at 18.33. In other words the new moon which was only 07.06 old was not even present above the horizon. In Makkah the new moon was present on the horizon for 3 minutes, its age was 04:39, altitude 0 degree and distance from the sun was 2.2 degrees. In such a situation, the new moon cannot be seen even with a telescope let alone with the naked eye. The Mullahs have no knowledge of such facts and no desire to learn them. In spite of this they are bent upon misleading the public. It is noteworthy, that Saudia started Ramadhan on Oct. 4 but even on that day none of the Middle Eastern countries had any moon sighting. With the true moon sighting method the Saudia’s first Ramadhan would have been Oct 6, like Pakistan, India and Bangladesh.

When is Eid?
The Shawal moon will be born in London on 2 Nov. at 01:25. On that day the sunset will be at 04:31 and moonset at 04:20. In other words the moon will go down the horizon some 11 minutes before the sunset. It will be impossible to see it. In spite of this those who wish to celebrate Eid on Nov. 3 and think that the moon does not have the strength to hide from the holy land, although it can hide from the whole world but cannot hide in Saudia, then those people should take pictures of the moon on Nov. 2 in order to beat the scientists and observatory in their expert knowledge! Will Saudia and its followers accept this challenge? For Allah everybody is responsible for his own actions. A person cannot escape by saying that what could I do, when my local Imam had announced Eid. One day I said to a Deobandi Alim that some people’s necks have become so strong that they are willing to take the load of breaking the fast of millions of people. In Europe, according to the moon calculations, Nov 3 will be the 30th fast day. Now whosoever wants to please Saudis can miss the fast on that but those who want to please Allah should fast on Nov 3 and celebrate Eid on Nov 4. If a person will complete 30 days fast on Nov 2, then he should consider his first day fast i.e. Oct 4 as Nafil and ask Allah to accept it. It is the responsibility of mosque committees to declare Eid day in the light of solid facts and not by following someone blindly.

Future Course of Action
We should try that ICCL, for its central role and in order to restore its confidence, should form a Central Ruait-e-Hilal Committee comprising of Ulema of all Madhaheb and Astronomers to act throughout the year. If ICCL is not ready to perform such a role then the leading organisations such as Muslim Council of Britain and British Muslim Forum should join hands to form a committee to provide guidance to the entire Muslim community. If even these two institutions do not play their roles, then I am afraid the Imam and Mosque Council of the Home Office task force will unite the Muslims!

Future of Islamic Cultural Centre London
A member of the House of Lords intends to file a petition in the high court stating that the British Crown had gifted the land of ICCL when there were only a few Muslims in this country. Now there are nearly two million Muslims, and therefore the ICCL should be handed over to them and that its present administrations should be closed down. From the other angle, the Saudi Govt. and its Embassy should also see whether after spending millions of pounds they are earning respect or a bad name amongst the Muslim community of Britain. Also within the community, there is a movement to include three representatives of the community. The ICCL should be grateful to Saudia for financial support but should not divide the community by its wrong decisions.

With reference to this subject I contacted ICCL to know the views of its director general Dr Ahmed Al Dubayan but he could not be reached, nor did I receive any message from him.



Mr Zahoor Niazi is Editor, Daily Jang, London. This an English Translation of article written by him in Urdu

Published in The News International Ramadhan 29, 1426 [November 2, 2005]