Prophet's Sermon on the Month of Ramadan

8/17/2011 - Religious - Article Ref: IC1108-4805

By: El-Sayed Rachad El-moussaoui

IslamiCity* -

This is a place in the Prophet's Mosque (Masjid Al Nabawi) called "Rawdhatul Jannah" which means a garden of Paradise.

It's between the Prophet's minbar (prayer pulpit) from where he used to give the kutbah (sermon) and his house. His house is now included in the larger part of the current Mosque complex.

This sermon has been narrated by al-Sadooq in his book, "Al Amali" relying on the authority of Imam al-Rida, who quotes his forefathers, peace be upon them, who in turn quote Prophet Muhammad saying: "O people! A month has approached you laden with blessing, mercy and forgiveness; it is a month which Almighty Allah regards as the best of all months. Its days, in the sight of Almighty Allah, are the best of days, its nights are the best of nights, its hours are the best of hours. It is a month in which you are invited to be the guests of Almighty Allah and you are regarded during it as worthy of enjoying Almighty Allah's generosity. Your breathing in it is regarded as praising Almighty Allah and your sleep as adoration, and your voluntary acts of worship are accepted, and your pleas are answered.

Therefore, ask Almighty Allah your Lord, in sincere intentions and pure hearts to enable you to fast during it and to recite His Book, for only a wretch is the one who is deprived of Almighty Allah's forgiveness during this great month. And let your hunger and thirst during it remind you of the hunger and thirst of the day of resurrection.

Give alms to the poor and indigent ones among you; surround your elderly with respect, and be kind to your youngsters. Visit your kin and safeguard your tongues and do not look at what Allah has decreed as prohibitive for you to look at, and do not listen to anything your ears are forbidden from hearing. Be kind to the orphans of others, so that your own orphans will equally receive kindness. Repent your sins to Almighty Allah and raise your hands to Him in supplication during the times of your prayers, for they are the best times during which Almighty Allah looks with mercy to His servants and answers their pleas when they plead Him.

O people! Your souls are pawned by your deeds; therefore, release them by seeking Almighty Allah's forgiveness. Your backs are over-burdened by the weight of your sins; therefore, lighten their burden by prolonging your prostration. Be informed that the Exalted and Almighty Allah has sworn by His Dignity not to torture those who say their prayers and prostrate to Him, and not to terrify them by the sight of the fire when people are resurrected for judgment.

O people! Whoever among you breaks the fast of a believer during this month will receive a reward equal to one who set a slave free, and he will receive forgiveness for all his past sins."

The people then said, "O Messenger of Allah! Not all of us can do that!" He said, "Shun the fire of hell even by a date! Shun the fire of hell even by a drink of water!"

"O People! Whoever among you improves his conduct during this month will have a safe passage on the right path when many feet will slip away, and whoever among you decreases the burdens on his servant, will be rewarded by Almighty Allah decreasing his reckoning.

Whoever among you abstains from harming others will be spared the Wrath of Almighty Allah when he meets Him. Whoever among you affords generosity to an orphan will be rewarded by Almighty Allah being generous to him on the day of judgment.

Whoever among you improves his ties with his kin will be rewarded by Almighty Allah including him in His mercy, and whoever among you severs his ties with his kin, Almighty Allah will withhold His mercy from him when he meets Him.

Whoever among you offers voluntary prayers, Allah will decree a clearance for him from the torture of the Fire. Whoever among you performs an obligation will receive the reward of one who has performed seventy obligations in other months.

Whoever among you increase the sending of blessings unto me, Almighty Allah will make the balance of his good deeds heavy when balances will be light.

Whoever among you recites one verse of the Holy Qur'an will receive the blessing of one who recited the entire Qur'an in another month.

O people! The gates of heaven in this month are kept open; so, pray Almighty, your Lord not to close them against you, and the gates of the fire kept closed; so, pray Almighty Allah your Lord not to open them for you; and the devils are kept chained; therefore, pray Almighty Allah your Lord not to unleash them against you."

*****

Excepted from The Best Month, the Best Night by El-Sayed Rachad El-moussaoui

We ask Allah to accept our worship and our repentance. May Allah bless our Prophet Muhammad (SAW)

َمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مَخۡرَجً۬ا (٢) وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُ‌ۚ وَمَن يَتَوَكَّلۡ عَلَى ٱللَّهِ فَهُوَ حَسۡبُهُ ۥۤ‌ۚ إِنَّ ٱللَّهَ بَـٰلِغُ أَمۡرِهِۦ‌ۚ قَدۡ جَعَلَ ٱللَّهُ لِكُلِّ شَىۡءٍ۬ قَدۡرً۬ا

And whosoever keepeth his duty to Allah, Allah will appoint a way out for him. And He provides for him from (sources) he never could imagine. And if any one puts his trust in Allah, Allah will be sufficient for him.

Remember... Allah, subhana watala, sees everything we do!

Increase your knowledge and your patience will increase, insha'Allah.

اللهم اغفر لوالدي وارحمهما كما ربياني صغيرا

اللهم اجعلنا ممن يسمعون القول ويتــَّبعوون احسنه يارب العالمين

اللهم أجعل عملنا كله خالصا لوجهك

ربنا لا تواخذنا إن نسينا أو أخطأنا ربنا ولا تحمل علينا إصراً كما حملته على الذين من قبلنا

ربنا ولا تحمـِّلنا ما لا طاقة لنا به واعفُ عنا واغفر لنا وارحمنا

أنت مولانا فانصرنا على القوم الكافرين

ربنا ولا تحمـِّلنا ما لا طاقة لنا به واعفُ عنا واغفر لنا وارحمنا

أنت مولانا فانصرنا على القوم الكافرين

(Pray): "Our Lord! condemn us not if we forget or fall into error; our Lord! Lay not on us a burden like that which Thou didst lay on those before us; Our Lord! lay not on us a burden greater than we have strength to bear. Blot out our sins and grant us forgiveness. Have mercy on us. Thou art our Protector; help us against those who stand against faith." (286)

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If you truly want to benefit from the Qur’an, your heart must be attentive and alert when reciting it or listening to it. Listen to it carefully with presence of mind, paying attention to it as if Allah Himself was speaking to you directly. Understand that this Qur’an is an address directed to you from Allah, Most High, upon the tongue of His Messenger (SAW).

If you truly want to benefit from the Qur’an, your heart must be attentive and alert when reciting it or listening to it. Listen to it carefully with presence of mind, paying attention to it as if Allah Himself was speaking to you directly. Understand that this Qur’an is an address directed to you from Allah, Most High, upon the tongue of His Messenger (SAW).

Allah, Most High, says,

“Truly there is a reminder in this for anyone who has a heart, or who listens attentively with presence of mind.”[1]

A deep and lasting impression is dependant upon something that will stimulate a person, a location that can be influenced, his being in the right condition, and removing any barrier that would impede this from happening. This verse mentions of all of these in the most succinct and lucid of ways; clearly articulating the intended meaning.

“Truly there is a reminder in this” refers to the previous verses of this chapter. This, the Qur’an, is the stimulus.

“for anyone who has a heart” refers to the location that can be influenced. The heart referred to here is the living heart: the heart that is aware of Allah. He, Most High, says, “it is simply a reminder and a clear Qur’an so that you may warn those who are truly alive,”[2] i.e. those whose hearts are alive.

“or who listens attentively,” i.e. directs his faculty of hearing towards it and pays it the utmost attention. This is the condition that must exist for a person to be roused by the words.

“with presence of mind,” i.e. with an alert and present heart, not one that is unmindful and absent. Ibn Qutaybah said, ‘i.e. a person who listens attentively to Allah’s Book with presence of heart and mind, not someone who is unmindful with an absent air.’[3] This then alludes to the barrier: an unmindful and inattentive heart which does not understand what is being said and, as such, is unable to reflect upon it or direct any conscious thought towards it.

Therefore, if all these things come together, the end-result is obtained: benefiting from the Qur’an and taking heed.

If someone were to ask: if the end-result, the lasting impression, is only attained by the combination of these matters, why then did Allah say “or” in the verse, “or who listens attentively” which implies a choice between one or another option? Surely “and” should have been mentioned in its place?

It is said in reply: this is a good question; “or” has been mentioned by taking into consideration the state of the addressee.

Some people have hearts which are alive, hearts that will readily accept the truth and whose innate nature (fitrah) is intact; if such a person was to reflect in his very heart and turn his mind to it, he would conclude that the Qur’an is authentic and true. His heart would witness what the Qur’an informs it of and the subsequent impression upon it would be light layered on top of the light of its innate nature. This is the description of those about whom it is said, “those who have been given knowledge see that what has been sent down to you from your Lord is the truth.”[4]

Concerning them, Allah says,

“Allah is the Light of the heavens and the earth. The metaphor of His light is that of a niche in which there is a lamp, the lamp inside a glass, the glass like a brilliant start, lit from a blessed tree, an olive, neither of the east nor the west, its oil all but giving off light even if no fire touches it. Light upon light! Allah guides to His Light whoever He wills, Allah propounds metaphors for mankind and Allah has knowledge of all things.”[5]

This verse refers to the light of the innate nature covered by the light of revelation; this is the condition of the person who has a living, receiving heart. We have explained this verse, its subtleties and lessons in detail in our book, Ijtima` al-Juyush al-Islamiyyah `ala Ghazw al-Mu`attila wa’l-Jahmiyyah.[6]

Therefore, the person who has this type of attentive heart receives the meanings of the Qur’an and readily accepts them so much so that it seems as if the words have been inscribed in his heart and he is able to recite them fluidly from memory.

Other people have hearts which fall below the level of those mentioned above; their hearts are not as ready to receive the truth, they are not completely alive, and their innate nature is not as refined. Therefore, they stand in need of a witness who would differentiate the truth from falsehood for them. In order to be guided, such a person must pay the utmost attention to the Qur’an’s words, he must devote his heart to it, ponder it and comprehend its meanings, and only after this will he come to realise that it is true.

The first type of person sees the truth of what he is invited to and informed of with his own eyes. The second type of person has learned that it is the truth, has certainty in it and is satisfied. The first has attained the ranking of beneficence, ihsan and the second has attained the ranking of faith, iman. The first has attained `ilm al-yaqin from which his heart has ascended to the degree of `ayn al-yaqin. The second has acquired that level of unwavering belief which takes him out of the fold of disbelief and into the fold of Islam.[7]

`Ayn al-Yaqin is of two categories: what is acquired in this world and what is acquired in the Hereafter. In this world it is to the heart what the beheld is to the eye. All the matters of the unseen that the Messengers informed us of will be seen by the eye in the Hereafter and the inner sight in this world; in both cases, this is `ayn al-yaqin.

http://www.bbc.co.uk/news/uk-england-london-14438109

Clasford Stirling, a resident of Tottenham for 32 years, said the area looked like a battlefield

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Locals voice tension

England riots: Maps and timeline

In pictures: The day after

The Metropolitan Police has launched a "major investigation" into the riot in Tottenham which saw attacks on people, fires and looting.

Officers on the inquiry, codenamed Operation Withern, will interview witnesses and review hours of CCTV footage in a bid to identify rioters.

Fifty-five people arrested during the disorder are being questioned.

Clashes have broken out in Enfield, north London, where shop windows have been smashed and a police car damaged.

Riot police were deployed to the area, and the Met Police said "several arrests" had been made after shops were vandalised.

Shops in Enfield Town and the A10 retail park were vandalised and looted from about 18:00 BST and there were reports of two vehicles being set on fire.

Conservative MP for Enfield North, Nick de Bois said police had been targeted.

He said: "We saw an attack on a police vehicle. I saw it from a distance and that seemed to set things off to a new level.

"I think the police have been doing a fantastic job trying to contain things."

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AdvertisementResidents said they had seen police clashing with youths in Enfield

The MP said it was clear that many people came to the area "on an organised day using the social media, phoning their friends, in a concerted effort to just move trouble up and capitalise on those awful events at the weekend".

The leader of Enfield Council, Doug Taylor, said he believed the disturbances there were linked to the riots in Tottenham.

He said: "There's got to be a link to that extent that it's the day after and the police are hugely well organised in Tottenham so maybe this was seen as the place to have a second night.

"There's simply no place for this sort of action. It's got nothing to do with the shooting in Tottenham, we're a different borough."

The Met said it has put additional high visibility patrols working across the capital on Sunday night.

Commander Christine Jones said: "We are carefully monitoring any intelligence and ensuring we have our resources in the right places. No one wants to see a repeat of the scenes that we witnessed last night in Tottenham."

The violence erupted on Saturday night and Sunday morning following a protest over the fatal shooting of a local man.

Shops were attacked and looted, 26 police officers and three others hurt and buildings and vehicles were set ablaze.

'Rocked the heart'

Parts of Tottenham are still cordoned off, as what the Met described as "a slow and painstaking" examination of the riot scene is conducted by officers and forensic teams.

The inquiry, led by Det Supt John Sweeney, is made up of detectives from the Homicide and Serious Crime Command, specialist investigators from the Public Order Branch, and police support staff.

A number of buildings were set alight Met Commander Adrian Hanstock said: "Anyone who has any information about those responsible for these offences that rocked the heart of the local community please get in touch with us.

"The disorder and violence we saw last night was pure criminality and cannot be justified. We are determined to arrest those responsible."

He warned people not to believe rumours.

"Throughout the day we have been monitoring social networking sites and I'd like to say right from the outset, we're conscious of some really ill-informed speculation on those sites relating to potential further problems."

Continue reading the main story “

Start Quote

The police never talk to us, they ignore us, they don't think we're human in this area”

End Quote

Jake Manu

South Bank University student

Locals voice tension behind riots

He said the force was "actively posting accurate information to correct this".

Twenty-six officers and three others were hurt in the violence which broke out after a protest over the fatal shooting by police of 29-year-old Mark Duggan on Thursday.

Rachel Cerfontyne, commissioner with the Independent Police Complaints Commission (IPCC) which is investigating Mr Duggan's death, said the 29-year-old had not been "assassinated in an execution style" and that there was "misinformation" about the death on Thursday.

"The distress that Mr Duggan's family are in the midst of is understandable, but the violence and disorder we have witnessed over the last 24 hours can never be acceptable," she added.

During the riot people threw petrol bombs, reducing many buildings and vehicles to charred wrecks.

Shops and homes were raided and cash machines ripped out in Tottenham.

A double-decker bus, two police cars and a carpet shop were among the vehicles and buildings destroyed.

Mark Duggan was fatally shot by police Crowds of looters broke shop windows in a retail park near Tottenham Hale tube station.

The front window of Currys electrical store was smashed and the door of Argos was shattered after looters raided the stock room.

Every handset was stolen from a mobile phone store.

Teenagers and adults were said to have turned up in cars to Tottenham's retail park and filled the vehicles' boots with stolen items, unimpeded by police.

Others arrived on foot and piled shopping trolleys high with looted electronic goods, a local woman, who did not want to be named, said.

Shops including Vision Express, the Body Shop and Boots, in nearby Wood Green's High Street were also raided. Two cars there were burnt out.

Politicians have been reacting to the disorder throughout the day.

London Mayor Boris Johnson said he had full confidence in the police and that London remained one of the safest cities in the world.

Tottenham Labour MP David Lammy described it as an "attack on shopkeepers, women and children".

Home Office Minister Lynne Featherstone thanked police officers "who put themselves in harm's way" and said anyone intent on causing harm would face the full force of the law.

London's deputy mayor Kit Malthouse said: "It's absolutely outrageous to see it on the streets of London. We'll do as much as we can to ensure there's no recurrence tonight."

The Reverend Nims Obunge, Pastor at the Freedom's Ark Church, in Tottenham, said: "It is right that this community should have questions they have answered."

Those arrested remain in custody for offences including violent disorder, burglary and theft.

Meanwhile, the family of Mr Duggan said they were "not condoning" the violence that erupted.

"Please don't make this about my brother's life, he was a good man," his brother Shaun Hall said.

BBC crime reporter Ben Ando said there were rumours in the community that a teenage girl who was part of the peaceful protest had been in a kind of confrontation with police.

AdvertisementIPCC commissioner Rachel Cerfontyne said the investigation was her priority, and would address community concerns.

He said: "That appears to be the flashpoint. That was the moment at around about just after eight o'clock when it seemed that elements in the crowd decided to pick on two police cars. They were then set on fire."

As well as Mr Duggan, a police officer was also shot in Thursday's incident, which happened in what was called a "pre-planned" event, under Operation Trident, which investigates gun crime in the African and Caribbean communities.

Police had stopped a minicab which Mr Duggan had been travelling in.

http://www.islam21c.com/islamic-thought/...m=emailBad breath seems to be more potent when fasting due to the dryness of the mouth. To reduce this it would be recommended to drink plenty of fluids during the evening and suhur time.

The coming month is a sacred time for all Muslims when we are required to abstain from all food and drink during daylight hours in order to obey the one we love, Allah the Most High.

However, hunger and thirst are not the only obstacles during this month, a common complaint especially amongst Muslims required to work with others is bad breath or halitosis given that bad breath can lead to a decrease in self-confidence and insecurity in social and intimate relations.[1]

Halitosis is the term used to describe an unpleasant odour exhaled through the mouth. Bad breath has a significant impact; indeed, researchers say it is the third most common reason for patients to visit a dentist.[2] So what can we do to reduce or eliminate bad breath whilst fasting? To be able to understand how to reduce bad breath, it would be prudent to have some understanding of the origins of it.

In most cases (85-90%) the origins of bad breath are from the mouth.[3] The intensity of bad breath however can differ depending on diet and dryness of the mouth etc. As a result of the mouth being drier whilst fasting (where drinking any form of liquid is impermissible), there more of a potent smell. Bad breath is thought to originate mainly from the dorsum of the tongue. In 5-10% of cases bad breath originates from the nose and sinuses and in 3-5% of cases from the tonsils. Other rarer origins are systemic diseases and according to the vast majority of researchers, the stomach and digestive tract plays a very negligible role.[4]

Foul odours are mainly produced due to the anaerobic breakdown, by bacteria, of proteins into individual amino acids, followed by the further breakdown of certain amino acids to produce detectable foul gases. For example, the breakdown of cysteine and methionine produce hydrogen sulphide and methyl mercaptan respectively. Volatile sulphur compounds have been shown to be statistically associated with oral malodour levels.

Large quantities of naturally-occurring bacteria are often found on the posterior dorsum of the tongue, where they are rather undisturbed by normal activity. This part of the tongue is also quite dry and poorly cleansed, and bacterial populations can thrive on remnants of food deposits, dead epithelial cells and postnasal drip (PND). The convoluted microbial structure of the tongue dorsum provides an ideal habitat for anaerobic bacteria. Over 600 types of bacteria can be found in the average mouth, of which several dozen produce high levels of foul odours when incubated in the laboratory.[5]

Other parts of the mouth may also contribute to the overall odour, but are not as common as the back of the tongue. These include inter-dental and sub-gingival niches, faulty dental work, food-impaction areas in-between the teeth, abscesses and unclean dentures. In some people, bad breath is associated with gum disease, especially if rubbing the areas between the teeth and gums yields a foul odour. Your dentist can help prevent and treat gum diseases in various ways, depending on the type and extent of the problem, but your own daily home care makes all the difference in maintaining gum health between appointments. Cleaning of the spaces between the teeth is of great importance. People with gum disease often have higher levels of odour coming from their tongue.[6]

During fasting bad breath seems to be worse. Why would this be? Saliva is the natural mouthwash we were born with. It contains antibacterial agents, and competes with bacteria for scarce resources such as iron. Saliva helps wash the bacteria from the mouth, and the saliva layer helps the oral odours from escaping. Bad breath is worst when there is little or no saliva flow, for example after a night's sleep. As soon as one wakes up and starts to salivate, the smell recedes. That is why bad breath increases when we fast.

The things that we can do to reduce bad breath both during Ramadan and throughout the year should now be obvious and the reasoning should be easier to understand. The first thing would be to maintain proper oral hygiene. This would include tongue cleaning. Gently cleaning the tongue twice daily is the most effective way to keep bad breath in control; that can be achieved using a tongue scraper to wipe off the bacterial biofilm, debris, and mucus. Ask your dentist to recommend a scraper for your tongue. A toothbrush should be avoided as the bristles only spread the bacteria in the mouth, and grip the tongue, causing a gagging reflex.[7]Scraping of the V-shaped row of tastebuds found at the extreme back of the tongue should also be avoided. Brushing a small amount of saltwater onto the tongue surface will further inhibit bacterial action. Eating a healthy breakfast with rough foods helps clean the very back of the tongue too.[8]

One should also brush regularly, for four minutes, twice a day. It is of paramount importance that we time ourselves since we have little idea of how much time we have actually spent brushing. Several studies have shown that we generally spend less time brushing than we perceive unless it is our routine to time oneself. When brushing we should clean our teeth and gums[9], especially cleaning even more thoroughly after eating or drinking milk products, fish and meat – especially at suhur time. Flossing should be implemented daily and choose unscented floss so that you can detect those areas between your teeth that give off odours, and clean them more carefully.

What would also be recommended to the fasting person is the specific use miswak throughout the day. The miswak (miswaak, siwak, sewak) is a teeth cleaning twig made from a twig of the Salvadora persica tree, also known as the arak tree (or peelu tree). It is well-known amongst most muslims - but is using a miswak effective at cleaning one’s mouth?

The Wrigley Company carried out a study on miswak which was published in the Journal of Agricultural and Food Chemistry. The study found that mints laced with miswak extract were 20 times more effective in killing bacteria than ordinary mints. After half an hour, the mints laced with miswak extract killed about 60% of the bacteria where as the ordinary mints managed only 3.6%.

In the August issue of Journal of Periodontology (2008) appeared a study conducted by Swedish researchers on miswak. The study apparently found that suspended Miswak pieces in a petridish (medium for culturing bacteria) were able to kill bacteria that cause periodontal disease with out being in physical contact with the bacteria. The researchers suggested that Miswak might be giving antibiotics as gases trying to explain this phenomenon.

Another study which compared tooth brushing and using miswak can be found on Pubmed (U.S National Library for Medicine Service). The study concluded that miswak was more effective than tooth brushing in reducing plaque and gingivitis provided it was used correctly. Similarly a study conducted by a group of dentists at King Saud University concluded that using miswak was at least as good as tooth brushing, if not better.

The effectiveness of miswak has been attributed to its strong antibacterial properties. Another feature of miswak thought to contribute to its effectiveness, mentioned by the King Saud University study, is that its bristles are parallel to the handle rather than perpendicular which means effective cleaning between the teeth. The World Health Organisation (WHO) interestingly enough recommended the use of the miswak in 1986. So we would have to agree that using miswak is both rewardable and effective.

Bad breath seems to be more potent when fasting due to the dryness of the mouth. To reduce this it would be recommended to drink plenty of fluids during the evening and suhur time. If you are a denture wearer, it would be advisable for you to soak the denture in an antiseptic mouthwash overnight. Regular visits to the dentist are also essential although we may not enjoy them. There may be cavities, broken fillings, spacing between teeth, or pockets that may be allowing food packing which may in itself be causing a foul smell.

So in conclusion, if you want to beat the bad breath during Ramadan, then clean your tongue, brush thoroughly (especially after those meat and fish curries!) and drink plenty of fluids whenever you can.

http://www.bbc.co.uk/news/world-middle-east-14382997

Egypt: Trial of ex-President Hosni Mubarak opens

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AdvertisementHosni Mubarak appeared in court on a stretcher

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Egypt's RevolutionRising pressure

Afraid of democracy?

In pictures: Fresh rallies

Women sidelined

The trial of Egypt's ex-President Hosni Mubarak, who was forced from office by mass demonstrations in February, has begun in Cairo.

Mr Mubarak was taken into court at the police academy on a stretcher to cheers from opponents.

He is charged with corruption and ordering the killing of protesters - a charge that carries the death penalty.

His sons Alaa and Gamal, ex-Interior Minister Habib al-Adly and six other former officials also face charges.

Some 3,000 soldiers and police have been drafted in to maintain order at the police academy for the trial.

It was originally going to be held in a Cairo convention centre but the authorities moved the venue to a temporary courtroom set up inside the academy because of security concerns.

A cage for the defendants has been built and an estimated 600 people are expected to watch the proceedings.

Scepticism

Mr Mubarak, 83, was flown to Cairo from hospital in the coastal resort town of Sharm el-Sheikh, where he had been detained and receiving treatment since April for a heart condition.

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Analysis

Jon Leyne

BBC News, Cairo

--------------------------------------------------------------------------------

The main charge Hosni Mubarak is facing is the killing of protesters - and that's going to be hard to prove. It is clear that around 850 protesters were killed, and probably by some sort of government agents.

But it's not clear who gave the orders, or whether there are written or spoken commands that can be proved.

It wasn't done by uniformed officers in full sight, but by gunmen operating at night time from the rooftops of buildings. Pinning that command responsibility on Mr Mubarak is quite a difficult prospect.

Egypt braced for historic trial

He was wheeled into the cage in court on a stretcher, from where he observed proceedings with the other defendants, including his two sons.

Judge Ahmed Refaat opened the session by asking for order, saying "the civilised Egyptian people require calm... to make sure that the mission of the court is carried out fully so we can please God almighty and our consciences".

Everybody is in shock, says the BBC's Jon Leyne, because this is the moment that no-one in Egypt - maybe all of the Middle East - expected to see.

There was absolute amazement and silence from the people gathered outside as they watched a screen that has been erected to show proceedings, our correspondent adds.

Earlier outside the trial venue, scuffles broke out between hundreds of supporters and opponents of the ex-president, with hundreds of white-clad police and riot police with shields and helmets intervening to separate demonstrators hurling stones and bottles at each other.

The former Egyptian leader resigned on 11 February, after 18 days of protests in Cairo's Tahrir Square, in which some 850 people were killed.

Mr Mubarak's lawyer insists the former president is seriously ill. Our correspondent says many Egyptians are sceptical about this.

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The charges

Hosni Mubarak: Conspiring in killing of protesters (15 years in prison or death penalty); abusing power to amass wealth (5-15 years)

Alaa and Gamal Mubarak: abusing power to amass wealth (5-15 years)

Former Interior Minister Habib al-Adly and six aides: Conspiring in killing of protesters (15 years or death penalty)

Hussein Salem, business tycoon and Mubarak confidant: tried in absentia for corruption (5-15 years in prison)

"I don't think anyone has any illusions at the moment that the trial would actually be a real, fair trial," protester Nariman Yousseff told the BBC.

"We're all waiting to see what's going to happen, how they're going to get out of it, because it's been pretty clear and it's become even clearer in the last few days that... the Supreme Council of the Armed Forces, who are in charge at the moment, do not really have any intention of fulfilling the revolution's demands."

Over the past month there have been renewed sit-in protests in Tahrir Square by people angry with the slow pace of change in the country.

Among their demands to the military council in charge has been the call for speedier trial for former regime officials.

On Monday and Tuesday, police backed by army troops moved in to clear the last few protesters from square.

The former interior minister, Mr Adly, has already been sentenced to 12 years in jail for money-laundering and profiteering.

Bismillah

as salam alykom




<div><iframe width="480" height="270" src="https://www.youtube.com/embed/_J5_VETwfew?feature=oembed" frameborder="0" allowfullscreen="true"></iframe></div>[youtube/]

Bismillah

as salam alykom

Ramadan Mubarak everyone, it had been announced on Monday August 1st in Egypt.

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Similarly, we can also say that we have two types of months; the first is the legal month, which is known as Ramadan and the second is the astronomical (scientific) one, which is the 9th month of the lunar calendar. All Islamic rulings are based upon the first month which may or may not coincide with the astronomical month.

The issue of moon sighting has never been as divisive as it has become today. In the past, Muslim scholars agreed on a certain method to decide the start and end of the month of Ramadan. In the last few years, advancements in communications and media have turned the world into a small village creating a new context where matters concerning inter-countries relations are involved. A second new context may also be related to the presence of many Muslims in countries that lack one single Muslim authority. Resultantly, readily understood issues related to a number of Islamic rituals have now become controversial and confusing. This confusion is further fuelled by the influence of a Western lifestyle upon Muslims; generally speaking, Muslims are often accused of being anti-Western or even unscientific in their spheres of life. This can influence them to react emotionally and unreasonably. One such observable sphere in which many Muslims have reacted in this manner is with regard to moon-sighting and the establishment of the start of the month of Ramadan, ‘Id al-Fitr and ‘Id al–Adha.

In this article, I would like to draw attention to specific principles in an attempt to remove misconceptions surrounding the ongoing debate.

Shari’ah Principles related to the confirmation of the beginning of Ramadan and the ’Id

I believe many readers will be aware of these principles yet some of them may not be aware of specific fundamental issues within them. In order to gain a deeper understanding we have to differentiate between the principles used by those in authority in any Muslim community including the Muslim nation [ummah] under the Caliph [khalifah] or other leaders in his absence, and the principles used by ordinary Muslims.

Leaders or those in charge are commanded to employ one of two principles. The first is to sight the moon with the eye. The basis for this doctrine is numerous Prophetic traditions [ahadith]; Abu Hurayrah relates that the Prophet, may Allah praise and send peace and blessings upon him, said, ‘Fast when you see it (i.e., the moon) and cease fasting when you see it, and if it is hidden or cloudy, complete the counting of Sha'ban as thirty days.’ This hadith is agreed upon by Al-Bukhari and Muslim; similar authentic ahadith are also recorded. The second principle applies only in the absence of the first, which is to complete thirty days for the month of Sha’ban. The basis for this is also the previous hadith and many other similar statements. It is worth noting that the overwhelming majority of scholars unanimously agreed upon using these two principles. {quotes}Furthermore, it has been stated by a number of scholars that the overwhelming majority of scholars also agreed not to consider astronomy or calculations as a tool to confirm the beginning of Ramadan or ’Id.{/quotes}

Scholars who quoted this consensus include al-Jassas al–Hanafi1, al-Baji al-Maliki2 Ibn Rushd al-Maliki3, al-Subki al-Shafi’i4, Ibn Taymiyyah5, Ibn ‘Abidin Al-Hanafi6 and others. They added that the effective cause [‘illah, ratio legis] for confirming these events is the visual sighting of the moon or the completion of the month of Sha’ban. This means that the only basis for fasting is one of these two principles.

It is important to clarify this point further; the Shari’ah in many cases may consider a variety of factors including scientific ones that could have an effect on the ruling. However, the scientific factor may or may not influence the end ruling of the Shari’ah since in some cases it is totally outweighed by other factors to the degree that it appears to be ignored completely. There are numerous examples to help explain and corroborate this. Take the following instance, in a well known hadith, the Messenger of Allah said, ‘The child belongs to the bed and the adulterer deserves the stone’7. This hadith explains the case of a man who states he was involved in an illicit relationship with a married woman and claims the child she later bears. Allah, the legislator, paid no attention to this claim and affirmed that the child remains the legitimate descendant of the woman’s lawful husband. This is the explanation of the statement, ‘the child belongs to the bed’. The lawful husband can deny this association with the child only by li’an8, the process of taking an oath by Allah and invoking His curse after an allegation of adultery.

To explore the workings of this principle let us suppose after the death of both parents, the other siblings dispute the legitimacy of this child and their claim is supported by DNA tests which show that this child is not a descendant of their father, and is not their full biological brother or sister. However, the only legislated way of depriving the child of any right9 is through the process of li’an. With the death of both parents this is not possible so the child must remain the legitimate child of both parents in the eyes of the Shari’ah.10 Without the process of li’an the child is considered the legitimate child of both parents even if science proves otherwise. Here we can say for the sake of clarification that this child has two fathers, the biological (or scientific one) and the legal [shar’i] one. As far as the Shari’ah is concerned, the latter is the real father and the former holds no significance whatsoever; he is deserving of punishment for his admission of adultery.11

Similarly, we can also say that we have two types of months; the first is the legal month, which is known as Ramadan and the second is the astronomical (scientific) one, which is the 9th month of the lunar calendar. All Islamic rulings are based upon the first month which may or may not coincide with the astronomical month. The latter has no significance in the eyes of the Shari’ah and hence no Islamic rulings are based on it. This means that we are dealing with two different spheres that have no connection with each other; the sphere which is defined by the Shari’ah and that which is defined by astronomy. Therefore, once the sighting of the moon is confirmed and accepted by the leader of Muslims or by the majority of Muslims then there is no need to investigate further let alone claim that the sighting was invalid or not possible due to astronomical calculations. Who has the authority to judge that it is wrong? Someone with astronomical facts? No, not at all, as the astronomical facts are dealing with a different type of month which is different from the one which governs the timings of certain acts of worship. Our month or field of discussion is something else. We are not denying the astronomical facts; rather we are not fasting the astronomical month. This is very similar to the previous case of biological vs. legal father. If we come to know for a fact that we started fasting Ramadan on a day which was different from the astronomical calculation, then that will have no effect at all on our fasting or ’Id. This is a fundamental line of reasoning that many people have ignored or are unaware of. It sets aside the following oft-quoted principle, which although correct is not applicable here: many proponents who favour considering astronomical calculations state that a person’s account of having sighted the moon is speculative [zanni] whereas astronomical calculations are definitive [qat’i] and the Shari’ah gives credence to the definitive over the speculative. As stated however, even if we for the sake of argument ‘accept’ the calculations as being definitive (ignoring the differences within astronomers themselves), the point is that the Shari’ah did not consider scientific and astronomical calculations as determining factors in the first place with regard to the sighting of the moon. I will avoid delving into the discussion around the accuracy of astronomical calculations and the claim that some astronomers make that there is a level of uncertainty in calculations; this is beyond the scope of this article and does not really make a substantial difference on account of the aforementioned argument.

Recall the different occasions during the time of the Prophet where a number of people testified that they, as individuals, sighted the new moon; there is the possibility that these individuals erred or even lied. The Prophet on one occasion questioned the witness about his faith and upon hearing his testimony of faith, the Prophet commanded Bilal to announce the month of Ramadan. Advocates of astronomical calculations respond to this by saying that the witnesses were Bedouins who were skilled at knowing the start and end of lunar months so their reports were more likely to be accurate. The reality is even if we were to accept this assumption, those who use this argument do not accept testimony even from someone skilled and experienced unless it is confirmed by astronomy; their criterion is astronomy and not experience in moon-sighting. The acceptance of the Prophet of such testimony is a clear guidance for us to follow without any reluctance. Allah says in the Qur’an, ‘And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allah. Verily, Allah is Severe in punishment.’12

The Prophet’s instruction to complete the thirty days of Sha’ban when the moon is not able to be sighted lends further support to this reasoning of differentiating the Islamic month of Ramadan from the astronomical month; the famous scholar, Ibn Hajar, said, ’This (completing thirty days of Sha’ban) is an indication that we should not refer to calculations or astronomy. The Prophet guided us to completing thirty days of Sha’ban while he could have guided us to consider other means that enable us to know the beginning of the astronomical month’. The day that follows the 29th of Sha’ban could be the first day of Ramadan or the last day of Sha’ban. However, if we are unable to sight the new crescent due to poor visibility, then we consider the following day as the last day of Sha’ban without any doubt, even though it might be the first day of the astronomical month. Our month of fasting, Ramadan, will start in this case after the 30th of Sha’ban is completed. This is again a matter of consensus between all scholars. Similarly, if the new moon of ’Id al-Fitr in this case is seen on the 28th of Ramadan, then the Muslims should commemorate their ’Id based on the new moon and then compensate the 29th day of Ramadan the day after the ’Id or any other day. There is no disagreement about this.

The principle for the masses

Their guiding principle is mentioned in the hadith, ‘The fast is the day you all fast; the breaking of fast is on the day that you all break fast; and the day of sacrifice is on the day that you all sacrifice.’13 Al-Tirmidhi said, 'Some scholars explained this hadith to mean that fasting and breaking the fast should be done with the Muslim body [jama’ah] or the majority of people.'

This means that the common person does not have his own sighting of the moon or follow his own decision. The matters of beginning Ramadan and confirming ’Id are not private affairs; they are decisions which affect the ummah and therefore have to be taken on that level. None can do this except the leader of the Muslims. When there is no leader then the majority of Muslims represent the opinion of the ummah. Today, the same ruling should be applied on all sections or communities of Muslims due to the nature of Muslim countries being separated and each making its own decisions.

If we consider this principle we will find it in agreement with common sense as failure to implement this leads to confusion. One can imagine an individual fasting alone, but is it possible for a person to establish ’Id with all its rituals such as the congregational prayer, takbir, exchanging greetings and celebrating alone? Can we have two different days of ’Id in one city or country? The answer is no we can not and should not. This is not a matter open to dispute. Therefore, the Muslim individual is left with no choice but to go with the flow of the majority on this matter and to act according to the meaning of this hadith. Here, it is appropriate to mention a case elaborated upon in works of jurisprudence [fiqh]: the ruling for a Muslim who starts the month of Ramadan according to the country he is residing in and then travels to another country that had started Ramadan on a different day. Ramadan for Muslims in the destination country may end before or after Ramadan in the home country. If it ends before then this means that he may fast only 28 days while if it ends after then he may end up fasting 31 days! What do scholars say about this case? They say that the person should follow the country he has arrived in which means he must fast with them and end the month with them even if it is more or less than a ’month’. If he fasts 28 days, then he must fast one more day after ‘Id to complete 29 days which constitutes the minimum number days in a month. A similar case in point occurs when a person sees the new moon on a specific day and then travels to perform Hajj. Obviously he will follow Muslims in Makah and will not follow his own moon-sighting even if he is pretty sure that their decision is wrong according to astronomy.

Some may question the basis for differentiating the lay person’s conduct from one in authority; there are some commands that address every single Muslim irrespective of position. An example is, ’O you who believe, establish the prayer’. There are also some other commandments that addressing specific people according to position, gender etc. For example, Allah says in the Qur’an, ‘Cut off (from the wrist joint) the (right) hand of the thief, male or female, as a recompense for that which they committed, a punishment by way of example from Allah. And Allah is All-Powerful, All-Wise’.14 This command is directed to those in authority and it is not addressed to the individual; individuals cannot arrest a thief and cut his hand off!

Prayer calculations vs. moon-sighting calculations

It is allowed for us to rely on scientific facts that can provide accurate information in deciding the prayers times; we are allowed to use watches, computer programs and other technologies to decide these times. Why is this not the case for deciding the start and end of Ramadan? I will summarise the answer as given by a number of scholars including the famous Maliki scholar al-Qarafi.15 A very similar understanding can be also found with Ibn Taymiyyah. There is a major Islamic difference between the prayer timings and the timings for the beginning and ending of Ramadan and the Hajj day. Allah says in the Qur’an, Establish the prayer from midday till the darkness of the night (i.e.. the Thuhr, 'Asr, Maghrib and 'Isha' prayers)’16 and He also said, ‘So glorify Allah , when you come up to the evening (i.e., offer the Maghrib and 'Isha' prayers), and when you enter the morning (i.e., offer the Fajr prayer).’17 Allah has commanded us to pray in those specific times and hence we are commanded to determine the time by any means. In contrast, Allah never commanded us to begin Ramadan in a specific time or due to the birth of the new moon rather he commanded us to fast once we ‘witness’ the new moon as it is mentioned in the aforementioned hadith and in the verse in the Qur’an, ‘The month of Ramadan in which was revealed the Qur'an, a guidance for mankind and clear proofs for the guidance and the criterion. So whoever of you sights (the crescent on the first night of) the month, he must observe the fasts that month”. Therefore, our concern is not in the actual time or the birth of the new moon which is identified by the moon leaving the conjunction; rather we are concerned with ‘witnessing’ the new moon. In the case of prayers the actuality of the time is of concern to us.

Practical alternatives?

Some Muslim individuals and organisations repeatedly call Muslims in the UK and some other non-Muslim countries to abandon following Saudi Arabia in determining Ramadan, ‘Id and Hajj. A section of these voices are driven by certain agendas to attack the Saudi government and ultimately to attack the religious ideology adopted by Saudi Arabia. In any case, they are unable to provide a practical and workable alternative. The suggestion for Muslims in the UK and other European countries to establish their own moon-sighting has proven over the years to be both an impractical and a non-approachable solution for numerous reasons. Muslims in the UK for example have not agreed on any one organisation to represent them in this issue due to their wide and diverse nature. They differ on the course to be followed in case of failure to sight the moon on the possible dates of visibility; some recommend following astronomical data, others recommend following the sighting of the nearest Islamic country. Again, they differ between themselves on which country to follow. Others suggest that when the moon is not sighted then Sha’ban should be completed as thirty days irrespective of the astronomical data as this is mentioned in the Prophetic guidance. However, this recommendation is not widely accepted as it means that for the most part Ramadan will start after the thirty days of Sha’ban due to the cloudy conditions in most European countries including Britain. Another opinion put forward is for each Muslim to follow one’s local mosque; this is the worst recommendation as it divides Muslims on a matter which should unite them as a single community; what does one do if there are two local mosques? Another option is to follow the first country that announces the sighting; while this is a very logical and legitimate opinion; it is unlikely to be accepted due to the political climate, diversity and disunity of Muslims living in the UK as an example. Moreover, those supporting astronomy as their basis will again question the sighting if it does not meet their criteria.

After considering all these opinions and taking into account that almost two thirds of the Muslims in the UK, for example, follow Makkah for spiritual reasons, one will find himself compelled to support this judgment. As we have declared before that the basis of this is textual and rational evidences. Unity is not the determining factor for this conclusion but is one of the prime factors for sure. It is also worth noting that the masses in many countries follow Makkah and not Saudi Arabia; their attachment is to Makkah as their holiest place and not to Saudi Arabia.

The process of moon–sighting in Saudi Arabia

To conclude the discussion, I would like to state that the Saudi moon-sighting is not a matter of personal attachment to myself for many reasons. One reason is the fact that I am not promoting following Saudi Arabia in deciding the beginning and ending of Ramadan. Nevertheless, I would like to clarify a misconception related to the Saudi moon-sighting as it is criticised in both Muslim and non-Muslim media. These criticisms include the claim that they rely on ordinary Bedouins who emerge from the desert knowing nothing about moon-sighting and the stages of the moon. Some claim that the main motivation for such individuals who testify to seeing the new moon is to gain a reward or seek fame. This criticism is further used to attack the Shari’ah as a whole as it is always linked to Saudi Arabia. It is important for us all as Muslims to not falsely accuse others and ignorantly support a non-Islamic agenda.

Firstly, the official Saudi calendar is not used at all in deciding the beginning and ending of Ramadan and the day of ‘Arafah. I have heard many times that the Saudis are following the Jewish methodology in their calendar and therefore Muslims fast according to the Jewish moon-sighting. Such a ridiculous statement is unworthy of a response. The Judicial High Court is responsible for deciding such dates and is based on testimony that they receive. Secondly, some accuse the Saudi authorities of not paying attention to verifying the testimony that comes from a single unknown person who may be lying or mistaken. I would like to say that in most years, the testimony is corroborated by a number of known witnesses. In 1424 AH there was a controversy concerning sighting the ’Id moon and its visibility; it was announced that the moon was sighted in Saudi Arabia and many astronomers and others accused Saudi Arabia’s system of being daft and paying no attention to the important matter of a Muslim’s worship. I happened to be visiting a friend a few days later who was watching a documentary presented by Al-Majd TV channel about moon-sighting. In this documentary, the channel interviewed the person who sighted the moon; it was apparent that this man was not just a simple lay person with little intelligence. He was well educated, experienced and knowledgeable in both visual sighting as well as astronomy. He even took the camera crew to the actual location and his set up where he would watch for the new moon. He also added that it was his habit for many years along with a group of people to monitor the new moon every month. At times they would accompany one of the judges of that area. In addition, a famous Saudi astronomer Dr. Mohammed Bakheet al-Maliki wrote an article published in Ramadan 1421 AH (Dec 2000) that in 1413 AH astronomers announced that it was impossible to see the new moon due to its disappearance half an hour before sunset, yet it was announced that the moon was sighted by more than ten people in Saudi Arabia and in the United Arab Emirates. He also added that some sighted the moon without intentionally going out to look for it. The number of witnesses rose to the extent that the Judicial High Court ceased to accept any more testimonies. The famous scholar Dr. Bakr Abu Zaid, who used to work for the Ministry of Justice that is in charge of dealing with witnesses, mentioned that in 1406 AH astronomers announced that it was impossible to sight the new moon of Shawwal. However the moon was sighted by more than twenty different people in various places in Saudi Arabia and some other neighbouring countries. In addition, I came across a PhD thesis by a researcher who said that in 1425 AH it was also announced that it was impossible to sight the new moon of Shawwal yet it was witnessed by more than forty people and the authorities officially recorded more than ten of those testimonies. I relate these incidents to provide more clarity about the issue and to advise people not to accuse other Muslims, especially knowledgeable people, of committing trivial mistakes concerning major matters.

Finally, I would like to emphasise to my brothers and sisters living in any non-Muslim country of the conclusion of this discussion. The evidence compels us to follow the opinion of the majority of Muslims in our country irrespective of the how the opinion is arrived at. There are further details that need clarification to answer many questions for Muslims living in the West; it is not the intention of this article to address such detailed matters but to clarify the main misconception about moon-sighting and the role of astronomy.

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Notes:

Source: www.islam21c.com

1. Ahkam al-Qur’an 1/280.

2. Al-Muntaqa Sharh al-Muwata 2/38.

3. Bidayah al-Mujtahid 1/283-284.

4.

5. Majmu’ al-Fatawa (25/132-133).

6. Hashiyah Ibn ‘Abidin 2/387.

7. Narrated by Abu Hurayrah, related by both Al-Bukhari and Muslim.

8. As mentioned in Surah al-Nur. This process involves both the husband and wife going to a judge and testifying by Allah that they are truthful and if not invoking the curse of Allah upon themselves if they are lying about the alleged act of adultery. Once this process is finished then the child will be associated with the mother and have no connection with the father.

9. This includes the right to claim lineage to the father (and his family), the claim to maintenance costs and inheritance. These and other rights are discussed in the books of Islamic jurisprudence.

10. Some scholars may consider tacit approvals from both sides as another legitimate way of depriving him this right. This case is only offered as an example here and its details are not able to be discussed here.

11. There is more to be said about the part of the hadith where the Prophet commanded his wife Sawdah to don the hijab before the disputed person. However, that is outside the scope of this discussion.

12. Surah al-Hashr 59:7

13. It is recorded by al-Tirmidhi and the wording is his, Abu Dawud and others.

14. Surah al-Ma’idah 5:38

15. al-Furuq vol. 2, pg. 179

16. Surah al-Isra’ 17:78

17. Surah al-Rum 30:17

The hypocrites fear lest a Surah should be revealed about them, showing them what is in their hearts. Say: "(Go ahead and) mock! But certainly Allah will bring to light all that you fear."

Bismillah




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