Ramadaan : Should each Country have its own Moon Sighting?

DETAILED FIQH ON THE MOON SIGHTING ISSUE BY SHAYKH AHMAD MUSA JIBRIL (HAFIDHULLAH)

PART-1:

PART-2:

DUE TO YOUTUBE'S UNJUST RULE ON RESTRICTING SHAYKH'S LECTURES FOR POSTING ELSEWHERE, CLICK BELOW LINKS TO WATCH THE ABOVE 2 VIDEOS DIRECTLY ON YOUTUBE INSHA'ALLAH:

The Comprehensive Fiqh of Fasting #5 | Zaad al-Mustaqni

The Comprehensive Fiqh of Fasting #6 | Zaad al-Mustaqni

Below are SOME MAIN POINTERS Transcribed from our honored Shaykh Ahmad Musa Jibril's (hafidhUllah) above 2 linked Classes on comprehensive Fiqh on Moon Sighting from the Book Zaad Al-Mustaqni'... Please do try to Insha'Allah listen attentively to both 2 Classes above.

- If a Country officially declares Ramadaan by Moon sighting, then entire Globe must follow along.

- The clear matter that's not disputed is that when a Country sights the Moon and declares the Ramadaan then the entire Country or Vicinity must Fast by Ijma' i.e. there is no dispute here.

- You don't need to say, “oh I didn't see the Moon myself!” - You don't personally need to see the Moon yourself, because Allah said:

“...So whoever of you sights (the crescent on the first night of) the month (of Ramadān i.e. is present at his home), he must observe Saum (fasts) that month...” [Al-Baqarah 2:185]

Note here: “sights/witnesses the month”, Allah did not say that you need to personally witness the Moon. He said if you “witness the month” - which is a difference. You Fast if you witness the Month, meaning if the Country declares it/your Vicinity declares it, you must go along. You have no excuse to say, “oh I didn't personally see the Moon!”

- There is an Ijma' of Ulema that its Wajib to Fast Ramadaan by the people who reside in a Country after it has been confirmed by credible witnesses in a credible way.

- There is also a near-Ijma' that close Vicinities, i.e. near-by Countries should follow along with that Country that has declared the sighting.

- Whats disputed now, is that if one Country sees it and confirm the sighting, what about the other Countries worldwide that has not confirmed the sighting? Must all the Country follow that one Country that has confirmed the Moon sighting? There are 4 opinions on this matter:

* The First opinion is what the Author adopted (Author of Zaad al Mustaqni'), he adopted the opinion that if one Country confirms the sighting of the Moon, all other Countries follow along in every part of the Globe with no exception! The proof for this is in Sahih Muslim:

“Observe fast on sighting it (the new moon) and break (fast) on sighting it (the new moon), but if the sky is cloudy for you, then complete the number (of thirty).”

How is this proof that all the Countries have to follow along? They said that this is the general order from the Messenger Muhammad (saws) – general, broad and is directed to the entire Ummah... Shaam, Misr, Andalus, Unites States – they all should go along whatever Country declares it.

The point of the Hadith, they're saying is that the order of Messenger Muhammad (saws) stating to Fast Ramadaan based on sighting, is regardless of any boundaries or any Country. As soon as one Country officially declares it then every other Country follows along. The Messenger (saws) did not specify any Continent, a Country or a certain area, it was broad for everyone.

Their second proof is: “Don't Fast until you see it (Moon) and don't break your Fast until you see it (Moon).” Again over here, they used the same rational that this is a statement that's broad from the Messenger (saws) and its to the entire Ummah, regardless of any boundaries or Country.

Their third proof is: “To keep the Ummah untied – Unity!” This method they said, preserves the unity amongst the Muslim Ummah. Even though unity is not a goal within itself, especially on account of the Truth! If the unity opposes the truth, we don't go by unity, we go by what the truth is! But in matters like this the Ulema take unity into consideration, especially if the issue at hand is backed by some proof.

This opinion and its the official Hanbali opinion and its the one that the Arthur adopted states that “if one Country sights the Moon, then the entire Globe follows along.” And their proofs have been mentioned.

* The Second opinion is what Ibn Taymiyyah adopted and note that Ibn Taymiyyah himself is the Imaam of the Hanbali Madhab. The First opinion was the opinion of the Hanbali Madhab and this also is the opinion of Ibn Taymiyyah who was a Hanbali. The opinion is that when a County sights the Moon, its sufficient for that Country, they don't need to follow each other, i.e. for every Country is its own sightings. Meaning if ash-Shaam have their own sighting, then Andalus doesn't have to follow along – every Country follows their own separate sighting. This opinion is the opposite of the First opinion. So whats their proof? Their first proof is that when Allah said:

“...So whoever of you sights (the crescent on the first night of) the month (of Ramadān i.e. is present at his home), he must observe Saum (fasts) that month...” [Al-Baqarah 2:185]

“We didn't see the Moon!” - They said - “our Country did not sight the Moon, your Country sighted the Moon, so we did not witness the Month.”

Their second proof is that:

“Observe fast on sighting it (the new moon) and break (fast) on sighting it (the new moon), but if the sky is cloudy for you, then complete the number (of thirty).” [Sahih Muslim]

They said, another Country may have sighted the Moon and they may have a confirmed sighting some where else. The Messenger (saws) said to observe the Fast on sighting of the Moon, but we here in our Country didn't sight the Moon!

So they took it to mean that every Country is independent.

Their third proof is Qiyaas (Analogy), they said, people throughout the Globe, all over the world sight their pre-Dawn and end their Fast at Sunset in different timings. For example if its Maghrib (breaking the Fast) in one Country, there maybe starting to Fast in another Country – So the Qiyaas is that because we accept that the world has different timings when they start and end the Fast, we should accept the fact that within the world there's a difference in the sighting of the Moon!

Their fourth proof which is their strongest proof and Ikrimah adopted their opinion because of this proof, they said the Hadith which is also in Sahih Muslim:

“Kurayb said: Umm Fadl, daughter of Harith, sent him (Fadl, i.e. her son) to Mu'awiyah in Syria. I (Fadl) arrived in Syria, and did the needful for her. It was there in Syria that the month of Ramadan commenced. I saw the new moon (of Ramadan) on Friday. I then came back to Medina at the end of the month. Abdullah ibn Abbas asked me (about the new moon of Ramadan) and said: When did you see it? I said: We saw it on Friday night. He said: (Did) you see it yourself? I said: Yes, and the people also saw it so they observed fast and Mu'awiyah also observed fast. Thereupon he said: But we saw it on Saturday night. So we shall continue to observe the fast until we complete thirty (fasts) or we see it (the new moon of Shawwal). I said: Is the sighting of the moon by Mu'awiyah not valid for you? He said: No; this is how the Messenger of Allah (saws) has commanded us. Yahya ibn Yahya was in doubt (whether the word used in the narration by Kurayb) was Naktafi or Taktafi.”

In this Hadith, Ibn Abbaas, a Sahabi, his Ijtihaad was that ash-Shaam had their own sighting and we down here at Madinah have our own sighting.

Now, the response on this proof is that the key statement in the end that says, “...this is how the Messenger of Allah (saws) has commanded us.” - When one reads this and he's overlooking the Hadith, he assumes that the statement of Ibn Abbaas “...this is how the Messenger of Allah (saws) has commanded us” means that every Country has their own sighting! But what Imaam ash-Shawkani and others stated, and I find this very strong, is that the statement by Ibn Abbaas was referring to the statement of the Messenger (saws) where he said, “Do not start the fast or break it until you see the new moon.” [al-Muwatta Imaam Malik], ash-Shawkani said that Ibn Abbaas did not mean by the statement “...this is how the Messenger of Allah (saws) has commanded us”, that every Country has their own sighting – This was not what he was trying to say that the Messenger (saws) was talking about.

What it boils down to is that the statement of Ibn Abbaas “...this is how the Messenger of Allah (saws) has commanded us”, had it been to referring to different sightings, had he said that this means Messenger (saws) enjoined upon us different sightings for different Countries, then that statement would have ended the dispute in this matter! The different sightings for different Countries was an Ijtihaad by Ibn Abbaas, its his personal opinion. “...this is how the Messenger of Allah (saws) has commanded us”, means we start by sighting and we end by sighting – i.e. it meant something totally different.

* The Third opinion on this matter is that if the Khalifah orders us something, we go in accordance to what the Khalifah orders – This is a correct opinion, because a Khalifah has a lot of discretion and authority, and the Muslims should adhere to him in these kind of matters.

* The Fourth opinion is whoever gets the news anywhere that a Country has declared and confirmed the sighting then everyone should follow along with that Country, as long as they hear/get the news.

This is actually similar to the First opinion, infact its in reality part of the First opinion, but some Ulema have it as an independent opinion

- The Conclusion is that matters like these are narrowly disputed, i.e. its a close dispute. Both opinions, i.e. the Unification of the sightings according to the First opinion and the opposing opinion that each Country has its own sighting – Both of these opinions have Giants of I'lm to back them! Not ordinary people! However personally I lean towards the First opinion because that really is the ideal situation and is backed by proof. When a Country declares the Moon sighting, the ideal scenario is that the world follows along! Why? Because the Ahadith that points to Fasting based on sightings are general, they're broad as mentioned in the proofs. Such general statements are for everybody for every Country, so once its declared and confirmed in a proper way then everyone must follow along. The order to Fast based on sightings don't have boundaries restricted it – that's the issue here! Its like the order to perform Prayers, Allah in the Quraan said:

“And perform As-Salāt (Iqāmat-as-Salāt), and give Zakāt...” [Al-Baqarah 2:43]

Similarly He ordered us not to take Ribaa', don't go near adultery or fornication – All these orders they apply to everyone everywhere! Do you ever hear anyone say that these orders apply to only some people in some places? These applies to everyone if every Country and likewise the Messenger's (saws) order to sighting should apply to everyone everywhere, they are general/broad and we should keep them like that.

Ibn Abbaas had his personal Ijtihaad and as I broke it down to you that he had his own opinion that every Country has its own sighting, but ash-Shawkani responded to that and he said, “The general proof of the Messenger (saws) ordering everyone to Fast indicates that its for everyone, everywhere. Once the Moon is sighted in one place or one part of the world, everyone must follow along and Fast.” If Misr declares it then Arabian Peninsula and the rest of the world should Fast, if Makkah declares it the rest of the world should Fast, if Andalus happens to confirm it the rest of the world follows along! Why? Because the Ahadith are general and Ibn Abbaas's statement was his Ijtihaad and not the statement of the Messenger (saws).

ALSO, BELOW FATWA BY SHAYKH ABU QATADAH: 

Question:
What is your opinion on fasting in unison? Should each country have its own moon sighting? May Allah reward you. 
Answer: 
In the Name of Allah, the Beneficent, the Merciful.
Naturally and according to the Shari’ah, there is to be only a single Moon sighting for the whole world. This is the opinion of the three Imams except for the Shafi’is, whose opinion in this is rejected and incorrect.
Because of the fact that people begin their fasting on different days, we have become the laughing stock of other nations.
However, it should be mentioned that what we are in today is because of the absence of the Shari’ah and the authority of the murtaddin over our lands. They have changed the symbols of this religion and have made them like toys in their hands. So, O Allah, how has today’s absence of the Religion from the Muslims brought about disasters and tribulation…
And Allah is sufficient for us, and He is the best Disposer of our affairs.

Sunnahs Neglected In Ramadaan !!!

Question: "Could the Shaikh give us some words of benefit for the blessed month of Ramadaan, on this fine occasion"

Shaikh al-Albani said, "Allaah, the Exalted and Most High, says in the Noble Quraan:

O you who believe! Fasting is prescribed for you as it was prescribed for those before you, so that you may become people having Taqwaa. [al-Baqarah (2):183]

So in this Ayah, as will not be hidden to all those who are present, Allaah, the Mighty and Majestic, informs the Ummah of Muhammad (saws) through this Ayah, that He has made Fasting obligatory upon them just as He had made its like obligatory upon the nations before us.  This is a matter that is well-known to all of the Muslims who read this Ayah, and clearly understand its meaning.  But what I wish to speak about is something else, a matter which very few of the general people notice-and this is the saying of Allaah, the Exalted and Most High, at the end of this Ayah:

So that you may become people having Taqwaa.

So Allaah, the Mighty and Majestic, when He commands His believing servants, or obligates them with some Legislation, (then He) usually just mentions the command, without explaining the wisdom for it.  This is because the general wisdom behind Allaah, the Mighty and Majestic, placing duties upon His servants is that He should test them by it, so that it should become apparent (as to) those who will obey Him and those who will disobey Him, the Exalted and Most High.

However in this Ayah, He mentioned something that is not found frequently in the Noble Quraan, which is that He mentioned the reason for the order to Fast, by His Saying:

So that you may become people of Taqwaa.

So the wisdom behind the Believers to fast is not just that they should prevent themselves from enjoyable and permissible and good things, even though this is an obligation upon the fasting person - but this is not the only thing that is required and intended by this Fasting. So Allaah, the Mighty and Majestic, concluded His command to fast by His Saying:

So that you may become people of Taqwaa.

Virtues & Blessings of Ramadaan

Virtues of the month of rewards are known to most Muslims. The biggest of all is that Allah has said that Fasting is for Him and He will reward it. He said, as reported in a Hadith Qudsi: 

“…except for fasting which is only for My sake, and I will reward him for it.” [Al-Bukhari, al-Fat’h, no.1904; Saheeh al-Targheeb, 1/407.] 

Amongst the many virtues of Ramadaan, following are some of them:

1. Forgiveness of Sins (sins that potentially are blocking Allah’s blessings in our lives),
2. Gates of Heaven are opened (showing Allah’s bountiful blessings),
3. Gates of Hell are closed (showing Allah’s Mercy),
4. Devils are chained up (making it easier for Muslims to get closer to Allah),
5. It has a blessed night which is better than 1000 months (83 years and 4 months),
6. Quraan recitation provides an opportunity of great rewards in this life and the Hereafter (besides training one to recite Quraan regularly during the rest of the year).

Performance of the Night Prayer

I spoke in detail about this subject in my book Salaat-ut-Taraaweeh (pg. 101-115), so I felt that I should abridge that discussion here in order to make it easy for the reader and to remind him:

The First Manner: consists of thirteen rakaat, which is commenced with two short rakaat. According to the most correct opinion, these are the two rakaat of Sunnah prayer offered after Ishaa, or they are two specific rakaat by which one begins the Night Prayer, as has been stated previously. Then one prays two very long rakaat (after that). Then two more rakaat are prayed, and then another two rakaat are prayed. Then two more rakaat are prayed and another set of two rakaat are prayed. Then witr is made with one rakaah.

The Second Manner: consists of thirteen rakaat. There are eight rakaat within them, in which one makes tasleem after every two rakaat. Then witr is made with five rakaat and one does not sit nor make the tasleem except in the fifth rakah.

The Third Manner: consists of eleven rakaat, in which one makes tasleem after every two rakaat and then prays witr at the end with one rakah.

The Fourth Manner: consists of eleven rakaat, in which one prays four rakaat and makes one tasleem after the four. Then he prays another four in a similar manner and ends it with three rakaat (for witr).

Would the Prophet (saws) remain in the sitting position after every two rakaat, when praying a unit of four rakaat or a unit of three rakaat? We do not find a clear answer for this, but remaining in the sitting position (for tashahhud) while doing a unit of three rakaat is not legislated (in the Religion)!

Types of People at the end of Ramadaan

From amongst some Ulema there is such an opinion, that the people are divided into three categories at the ending of Ramadaan. 

1: From them are those who are well aware of the virtues of these last ten nights of Ramadaan and are diligent concerning them and this is the one who you see upholding the rights of Allah that have been placed upon him in these last ten and you see him eager upon the hours and minutes of these last ten and thus he doesn’t spend them except in that which draws him nearer to Allah. 
So this person and his likes strive and compete in good in these last ten with numerous actions of obedience and you will find every time that when one of these individuals’ soul try to incite him towards comfort and remissiveness, he encourages it upon increasing in virtue and incites it by remembering the text and the stories of those diligent people who have passed away from the first three noble generations, the Companions of the Messenger (saws) and those who followed them in goodness. Every time his soul remembers them and reads about their news and biographies, he is rejuvenated and refreshed. 

2: The Second group is the one who knows the excellence of these ten and their excellency is not hidden from him, however he has within him laziness and lethargy that overpowers him. This individual is in need of someone to help him after Allah, from his brothers, relatives and friends by taking hold of his hand and leading him towards the obedience of Allah. Thus, they remind him of that because the Angel has an inkling over his heart and likewise the devil has a inkling over his heart just as the Prophet (saws) has mentioned. Allah says: 
“Verily, those who are Al-Muttaqun (the Pious), when an evil thought comes to them from Shaitan, they remember (Allah), and (indeed) they then see (aright).” [7:201]

The chaining of the Shayateen!

The Messenger of Allāh (saws) said, “When Ramaḍaan begins, the gates of the heavens are opened, and the gates of the Hell-fire are closed, and the Shayateen (devils) are chained.” 

The questioner may ask, “If the Shayateen are chained up during the blessed month of mercy, Shahr Ramaḍaan, then why does evil and sin still occur?” First, before elucidating the meaning of the narration, using the well-known explications of the Scholars of Ḥadīth, we begin by mentioning its derivation in the books of Sunnah. It is collected by Imaam al-Bukhari, Imaam Muslim, Imaam al-Nisa’ie and Imaam Aḥmad. 

The great Scholar of Ḥadīth Ibn Ḥajr says in the explication of this narration, found in his classical work Fatḥ al-Bari: “And the Shayateen [here] are those from amongst them who eavesdrop [on the revelation], and their being chained up takes place during the nights (of Ramaḍaan), not its days, because they were forbidden from eavesdropping at the time of the Qur’an’s revelation; so they were chained up as an additional measure of protection (for the revelation). And it is possible that what is intended is that the Shayateen are not as determined to tempt the Muslims as they are able to outside of it (i.e. Ramaḍaan), because of them (the Muslims) being busy with fasting, which suppresses the desires, recitation of the Qur’an, and the remembrance [of Allah]. And others have said: ‘What is intended by Shayateen here are some of them, and they are the evil ones from amongst them…’”

The Month Ramadaan...

Ramadaan is the month in which the rewards of our good deeds are multiplied, the doors of Hell are closed, the gates of Paradise are open and the Shayateen 'devils' are locked up.

These factors undoubtedly encourage us to increase our good deeds, worship, Taqwaa and Imaan; and these are the reasons why Allah ordered the believers to Fast in this blessed month.

The Almighty says in His Book:

"Oh you who believe, fasting has been prescribed for you as it was prescribed to those (nations) before you, so that you may attain piety." [Al-Baqarah, 2:183]

Those who fast in order to "experience what the poor people are going through" or "imagine what it is like to have no food and water" are fasting for the wrong reasons.

Fasting is not only about abstaining from food and drink between daylight hours; it also entails giving up your desires, customs, traditions, habits and disobedience in order to become completely subservient to Almighty Allah – the way a believer should always be.

Bearing this in mind, it is essential for us to understand that we must utilize this blessed month as much as possible, by changing our old ways and doing many good deeds (that are based upon the Qur'aan and Sunnah).

Every year the Sahabah would shed tears and beg Allah to give them the opportunity to reach Ramadaan (without passing away). This was because they had the right Aqeedah and were well aware of the rewards and blessings the month carried with it.

Propaganda Of The Elite Lies Against Dowlah

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The Video below is for Educational Purposes and to raise Intellectual and Political awareness. There are no battle footage and its not a recruitment video for any organization.

23. The Light Revelations Pt  23 Propaganda Of The Elite  Lies Against Dowlah HD from qaasiraatu taurf on Vimeo.

INSHA'ALLAH ALSO WATCH BY 'THE LIGHT REVELATIONS':

• YES KHILAFAH?!? NO KHILAFAH?!? - The Khilafah Arguments of both sides!

Can we make Takfeer on Scholars?

Some people also say we cannot be Takfeer on Scholars as we should respect his Ijtihaad as he will still have a single reward even if he was wrong.

The question arises, can we give the excuse of ignorance to the Scholar?

That is a very serious matter, because the Scholar (‘Alim) by definition cannot be ignorant (Jahil), else they would never be held up as Scholars.

There is no doubt that the excuse of ignorance (Jahl) and interpretation (Ta’weel) is given to the layman and the Scholar in matters from al-Masaa’il al-Khafiyyah, i.e. obscure matters but what if it is a matter that is not known by necessity? Can a Scholar be ignorant about that? Can he make Ijtihaad on a matter that has Ayaat Muhkamaat revealed about it? Can he be rewarded for contradicting a matter that is from al-Masaa’il al-Jaliyyah?

Those people can be given the excuse of ignorance in those matters that are open to Ijtihaad or opinion, but we are not talking about that, we are talking about people who obey the Rulers in matters of Istihlaal and allying with the Kuffar against Muslims. We are speaking about those Ayaat where Allah says:

"And they will say: O Allah, we followed our big people and leaders, and they misguided us from the way, O Allah give them twice the punishment and curse them a big curse." [33:67]

And Ibn Taymiyyah spoke about this Ayah and explained that the Rafd is applicable to anybody ignorant or not ignorant in matters of Shirk Akbar or Kuffr Akbar. Whoever did what is Kuffr he is Kaafir whether he meant it or did not mean to be Kaafir. Someone who committed Shirk Akbar will become Mushrik, whether he meant to become Mushrik or did not mean to become Mushrik.

The Declaration of Faith

The belief of a Muslim is summarized in the declaration of faith known as the kalimah (meaning: a word) and this is: 
Laa ilaaha illAllaaha Muhammadur-Rasoolullaah 
The meaning of this: ‘There is nothing which has the right to be worshipped except Allah [The word Allah is comprised of two words: Al – which is the definite article and Ilaah – which means something that is worshipped. Thus, Allah (a combination of these two words) means: The true object of worship. Allah is the same ‘God’ that Jews and Christians believe in and it is wrong to assume that Allah is the Muslim ‘God’. In fact, the Hebrew word for ‘God’ is ‘Eloh’ which is similar to ‘Ilaah’ in Arabic.] (alone) and Muhammad is His Messenger.” 

Muslims believe that this Universe, by necessity, has a Creator. It is hard for a person’s common sense to encompass that the Universe with all its order and regulation is a product of mere chance. One of the scholars of Islam, known as Abu Haneefah (d. 150H) once debated some atheists. He asked them: “What do you say about someone who tells you that he had seen a loaded ship without a captain and a crew amidst a strong storm, but sailing well towards a safe harbour [thereby saving itself]?

Do you intelligently accept this?” They said: “Our reasoning cannot accept this.” 

Abu Haneefah then commented: 
“If your reasoning does not accept the story of a ship without a leading crew, then how do you accept a whole universe with all its varied conditions and complex nature running without a Creator in full charge?”

Two deens shall not co-exist in the land of the Arabs !

This is a excerpt from the book ‘Kitab al-Jami’ by one of the greatest Maliki scholars ever lived, Imaam bin Abu Zaid al-Qairawani (310AH-386AH). He quotes Imaam Malik’s view about the following authentic hadeeth from al-Muwatta’ under the heading ‘The banishment of the Jews from Medinah.’ We will only quote the needed material from the section Insha'Allah.

Yahya related to me from Malik from Isma’il bin Abi Hakim that he heard ‘Umar bin ‘Abdul ‘Aziz say, “One of the last things that the Rasoolullaah (saws) said was, ‘May Allah fight the Jews and the Christians. They took the graves of their Prophets as places of prostration. Two deens shall not co-exist in the land of the Arabs.’”

Yahya related to me from Malik from bin Shihab that the Rasoolulllaah (saws) said, “Two deens shall not coexist in the Arabian Peninsula.”

Malik said that bin Shihab said, ”’Umar bin al-Khatab searched for information about that until he was absolutely convinced that the Rasoolullaah (saws) had said, ‘Two deens shall not co-exist in the Arabian Peninsula,’ and he therefore expelled the Jews from Khaybar.”

Malik said “That (Arabian Peninsula) is Makkah, Medinah, Yemen and the land of the Arabs.”

How to Believe in the Attributes of Allah

And it is from emaan in Allah to have emaan in what Allah has described Himself with in His Book and in what His Messenger (pbuh) has described Him with, without changing the original meaning [of these texts] (Tahreef), without denying such attributes for Allah (Ta’teel), without enquiring into their true nature (Takyeef) and without likening [His attributes] to those of the creation (Tamtheel).

Explanation 
After the author mentioned, in a general way, the fundamental principles, having emaan in which is obligatory, he mentions them in a detailed and elaborate way. He commences with the first foundation and that is having emaan in Allah, the Exalted. He says that included in this pillar is to have emaan in His attributes with which He has described Himself in His Book or which His Messenger (pbuh) has described Him with in his Sunnah. This can only occur if we establish and affirm such attributes for Allah in the precise way they have come in the Book and the Sunnah, with the same words and intended meanings, without changing the words used for these attributes, denying their meanings, likening them to those of the creation and enquiring into their true nature. Furthermore, this only occurs if we depend upon the Book and the Sunnah. We do not go beyond the Qur’aan and the Hadeeth since they restrict (the use of whatever is besides them such as intellect and other such matters). 

The meaning of (…Tahreef…) is to introduce a change or make an alteration (taghyeer) and also to turn something away from its true position (imaalah). It is said: He has deviated (inharafa) from such and such when he digressed and turned away from it. Tahreef is of two types:

Hijaab: Unveiling a Mystery

"And tell the believing women to lower their eyes, and guard their modesty, and that they display not their ornaments except what appears of them. And that they draw their veils over their bosoms and display not their ornaments except to their husbands, their brothers ... And repent to Allah, all of you O believers, that you may succeed." [24:31]

"That will be better, so that they may be recognized and not annoyed. Allah is Forgiving, Compassionate." [33:59]

Western Muslim women today are rediscovering Islam as revealed by Allah, to the Prophet Muhammad (saws) more than 1,400 years ago but without any of the contradictions of ancestral culture. Consequently they are essentially engaging in a life-long exercise of rediscovering their ownselves; what it means to be a human, a Muslim, and more so, a Muslim woman. Wearing the divinely mandated Hijaab, the veil or head covering, as a part of their everyday dresses is among the first steps toward this rediscovery. In a society which shamelessly and publicly exposes a woman's body and intimate requirements where nudity somehow symbolizes the expression of a woman's freedom and where the most lustful desires of men are fulfilled unchecked, it is of little wonder such an introspection leads many Muslim women to decide to wear the Hijaab. 

However, generalizations about Islam and Muslims are replete in today's media and, by extension, in the minds of many Western people who shape their image of the world through the media. Veiled Muslim women are typically unfairly stigmatized. They are regarded on the one hand as suppressed and oppressed, and on the other, as fanatics and fundamentalists. Both depictions are grossly wrong and imprecise. Such portrayals not only misrepresent these women's strong feelings towards the Hijaab, but also fail to acknowledge their courage and the resulting identity the Hijaab lends to them. Amongst such misconceptions is also the belief that any Muslim woman who wears the Hijaab is forced to do so. Nothing could be further from the truth. Indeed, the final determination to wear the Hijaab is often not easily reached. Days of meditation, an inevitable fear of consequences and reactions, and ultimately, plenty of courage weigh heavily in reaching the decision. Wearing the Hijaab is a very personal and independent decision, coming from appreciating the wisdom underlying Allah's command and a sincere wish to please Him.

Abu Hanifah VS the Ahnaf of today !

Introduction:

The beliefs of the majority of the sects who ascribe to Abu Hanifah have deviated away from the Madhab of this great Imaam, Nu’maan Ibn Thaabit, Abu Hanifah (rahimahUllah).

This deviation is one of ‘Aqeedah and Fiqh. However we will only briefly discuss the ‘Aqeedah issues here.

The Ahnaf/Hanafi's of today are mainly found to be amongst the Brelwis and the Deobandis (as well as other minor sects). Both of these two sects have clearly deviated themselves away from ‘Aqeedah positions held by Imaam Abu Hanifah and have chosen the ‘Madhab’ of the Ash’aris (the founder of which was Abul Hasan Al-Ash’ari).

Below are two of the views held by this great Imaam (Abu Hanifah) which contradict the way of the Ash’aris (whose ideas and beliefs are found in the Deobandis and Brelwis, amongsts other sects) and two views which contradict the Brelwis only (excluding the Deobandis):

1) Allah Is Above The Throne:

Imaam Abu Hanifah openly declared the ascension of Allah above His Throne, and His ‘Uluww and Fawqiyyah (being high above) over his servants, and openly declared Takeer upon whoever doubts in that. [Al-Fiqh Al-Absat, p. 49-52]

Also Imaam At-Talamanki (d. 429) said:

“There is Ijmaa’ (consensus) from Ahlu Sunnah that Allah ascended over His Throne bi-Thatihi (by His Self)… There is Ijmaa’ from Ahlu Sunnah that Allah ascended over His Throne ‘Alaa Haqiqah (in a real sense), not ‘all Majaaz (metaphorically).” [Siyar A’laamin Nubalaa’, 17/566]

The Deobandis and Brelwis have both clearly deviated themselves away from this position and have adopted the ‘Aqeedah of the Ash’aris (which is contradictory to this above belief held by Ahlu Sunnah).