Tabarruk

Tabarruk

Tabarruk means blessed. In special terms, it means to obtain blessing from the pious. This is permissible, but there are some people who say: to obtain blessing from the pious or their possessing is not permissible and if one says it is permissible, he is leading the people into the way of shirk. We the Ahle Sunnah say, it is proved from the Sunnah and Qur’an that this is permissible and to call it Kufr and Shirk is not acceptable.

Proof from the Qur’an

Allah Almighty says in the Qur’an,

"And their Prophet said to them: ‘the sign of his kingship is that there would come to you an ark in which there is tranquility of hearts from your Lord, and there are something left on the relics of the respectable Musa and the respectable Haroon, the angels raising it would bring. No doubt, in it there is great sign for you if you believe".

(Surah Al Baqarah Verse 248)

 
Hafidhh ibn Kathir and Qadi Shawkani write:

In the box there was Musa and Haroon’s clothes, Musa’a stick, and pieces of the Old Testament and some things of the previous Prophets, which had touched their bodies. When Bani Isra’il went to war, they took that box with them and they used to win. 

 (Tafsir ibn Kathir and Tafsir Fathul Qadir by Hafidh ibn Kathir & Qadi Shawkani)

From the above, it has been proved that it is permissible to keep the possessions of the pious for blessings. 

Proof from the hadith

Imam Muslim (May Allah Be Pleased with Him) writes: 

The Companions of the Prophet (Peace Be Upon Him) used to get blessings from him. At one time our Prophet (Peace Be Upon Him) performed wadu with some water. When he left, Bilal (Radi Allaho anhu) came and saw the left over water he took the water from the house and brought it outside. The Companions took the water and began to wipe it all over their bodies. The other people who were behind were not able to get any water began to wipe the water from the Companions hands and wiped it on themselves. In this way everyone got the blessings from the water that the Prophet (Sallallahu ‘alaihi wa sallam) did wudu with.

                                        Muslim Shareef, chapter of Salaah] 

Imam Muslim (May Allah be Pleased with Him) writes:

The people of Madinah used to take tubs of water to the Prophet (Peace Be Upon Him) The Prophet (Peace Be Upon Him) used to dip his hand in the water and the people used to take the tubs back (to get blessings from the water)

[Muslim Sahreef chap Fada’il]

Hafidhh ibn Kathir (May Allah be Pleased with Him) writes:

Once a barber cut the Prophet (Peace Be upon Him) hair. The Prophet (Peace Be upon Him) Companions were there as well, when the Prophet (Peace Be Upon Him) hair used to drop, the companions used to catch the hair to prevent it from dropping onto the ground, which they kept as Tabarruk.

(Muslim Shareef, chapter of Fada’il, Tareekh, Ibn-e-Kathir, chapter, Hajj of Prophet (Peace Be Upon Him)

Imam Muslim ((May Allah Be Pleased with Him)) writes:

Once the Prophet (Sallallahu ‘alaihi wa sallam) went toUmmay Salma’s house. While in her house he went to sleep. While he was sleeping he began to sweat. Ummay Salma got a small bottle and began to catch and collect the sweat of the Prophet Sallallahu ‘alaihi wa sallam. When the Prophet (Sallallahu ‘alaihi wa sallam) awoke he asked her what she was doing. She replied, I am collecting your sweat and hope that my children will get blessings from this, Prophet (Sallallahu ‘alaihi wa sallam) said: “whatever you have hoped is right.”

 [Muslim Shareef, chapter Fada’il]

mam Muslim (May Allah Be Pleased with Him) writes:

Once Suhail RadiAllaho unho gave the Prophet (Sallallahu ‘alaihi wa sallam) some water in a goblet. The Prophet (Sallallahu ‘alaihi wa sallam) drank some water from the goblet. When the Prophet (Sallallahu ‘alaihi wa sallam) had finished drinking, Sohail Radi Allaho unho kept the goblet as Tabarruk. When the Chaliph Ummar bin Abdul Aziz asked him to give the goblet to him. Sohail Radi Allaho unho gave the goblet to Ummar bin Abdul Aziz and he kept it. (Tabarruk)

 [Sahih Muslim chapter Kitab-ul-Ashriba]

Imam Muslim (May Allah Be Pleased with Him) writes:

Asma Radi Allaho unha had a gown of the Prophet sallAllahu ‘alaihi wa sallam. Sick people used to come to Asma Radi Allaho unha and she used to dipp the gown in the water. She would then take the gown out and give some of the water for the sick to drink as Tabarruk.

 [Muslim Shareef, Kitab-ul-Labaas]

Imam Bukhari (May Allah Be Pleased with Him) writes: 

The Prophet Sallallahu ‘alaihi wa sallam had a large piece of cloth. A person came to the Prophet (Sallallahu ‘alaihi wa sallam) and asked: If he could have the cloth 'The Prophet Sallallahu ‘alaihi wa sallam gave him the cloth. People asked the individual, 'why did you take the cloth, when the Prophet (Sallallahu ‘alaihi wa sallam) liked wearing this'. The individual replied: that he was not going to wear the cloth. He said that: 'When I die I want to be buried in this cloth as it is blessed' When the person died he was buried in the cloth. 

Imam Bukhari (May Allah Be Pleased with Him) writes:

Ummar Radi-Allahu-unhu asked Aisha Radi allho unha if he could be buried next to where Abu Bakr Radi-Allahu-unhu and the Prophet (Sallallahu ‘alaihi wa sallam) were buried. She allowed him to be buried there. Ummar Radi allhu said: 'This is more valuable to me than anything on earth.' "
[Bukhari, Kitab-ul-Janaais]

This narration proves that to get Tabarruk from the grave of the Prophet (Sallallahu ‘alaihi wa sallam) is permitted. 

Hafidhh ibn Kathir (May Allah Be Pleased with Him) writes:

Khalid bin Waleed Radi-Allahu-unhu had a hat. In the hat he put two of the Prophet’s Sallallahu ‘alaihi wa sallams hair. Once he was in the battle of Yarmouk. The battle got very tense. Khalid’s hat dropped onto the ground. He got off his horse and picked up the hat. After the war a person said to Khalid bin Waleed: 'You had a cheap hat and to pick it up during a war is not a wise thing to do'. Khalid replied: 'In that hat I had the Prophet’s (Sallallahu ‘alaihi wa sallam)s hair, the blessing from that hair gives me victory in every war. 
[Tareekh Ibn-Kathir Chapter, Death of Khalid bin Waleed]

Hafidhh ibn Kathir writes: 

Mu’awiyah had the Prophet’s Peace Be Upon Him nails and hair. He said: 'When I die, can you bury the nails and hair with me in my grave.'

[Tareekh Ibn Kathir, chapter, Death of Mu’awiyah]

Ummar Bin Abdul Aziz had the Prophet (Peace Be Upon Him) hair. He said: 'When I die bury me with the hair in my grave.' 
[Tabaqat Ibn Sa’ad, Chapter, Death of Ummar bin Abdul Aziz]

Hafidhh Ibn Taymiyyah states:

Imam Ahmed Ibn Hanbal Rahmatulah was asked ‘Is it  permitted to do Masa of Mimber of Prophet (Sallallahu ‘alaihi wa sallam), to touch the Mimber for blessing. He replied ‘Yes it is permitted’. Abdullah Ibn Ummar, Sa’eed Ibn-ul-Musayyid, Yahya bin Sa’eed, and other great Scholars of Madinah used to do Masa of the Mimber.

[Iqtidat Sirratal Mustaqeem page 203]

Hafidhh Asqalani says:

From the grave of Imam Bukhari comes a beautiful smell of fragrance, there are pillars built around the grave and when people go there they take a small amount of clay from it. (Tabarruk) 
[Fat-hul-bari by Hafidhh As-qalani biography of Imam Bukhari]

Hafidhh Ibn Kathir say’s: 

When Hafidhh Ibn Taymiyyah passed away some people came and gathered around him and sat close to his body to obtain blessing from him. Also a group of women came and the water that was left over after bathing him they drank to get blessing from it as Tabarruk. The left over leaves of a tree which were also used in bathing him, were distributed among themselves for the purpose of Tabarruk. Whatever touched his body, like for example handkerchief, scarf which he used wear round his neck, was sold for a large amount of money, to someone to keep as Tabarruk. People used to come day and night to his grave, and some people use to even spend the night there'.

[Tareek Ibn Kathir chap death of Ibn Taymiya]

If from the clothes or from the water which is left over from touching his body or by sitting close to Hafidhh Ibn Taymiyya you may obtain blessing, then how can it be wrong to get blessing from the other pious people of Allah. Or how can that be called Bid’ah or go even as far as calling someone Mushrik for doing that.

One Clarification Some people assert, that there is no benefit (blessings) in items possessed by our Prophet (May Allah bless him and grant him peace), i.e. clothes, hair, and nails. Those who doubt narrate Ahadith in which our Prophet (May Allah bless him and grant him peace) gave a shirt to Abdulah Bin Ubay as Tabarurk, which had no effect for his forgiveness.

The answer to this is that an unbeliever or a Munafiq (hypocrite) will gain no benefit from our Prophet (May Allah bless him and grant him peace)’s Tabarruk. Abdullah Bin Ubaid was the leader of the Munafiqeen so how can he gain blessings from the shirt. Yes, a believer, such as the companions did benefit, as mentioned previously. They kept items such as, shirts, hair, nails, and clothes. Some even asked to be buried with these items.

The second answer to this, question as provided by Hafidhh Ibn Kathir, is:

There is a narration from the Salaf that the shirt which our Prophe, (May Allah bless him and grant him peace), gave was not for Tabarruk. This was because the Munafiq gave a shirt to our Prophet (May Allah bless him and grant him peace)s uncle, Abbas (R.adialla hu anhu), in return our Prophet (May Allah bless him and grant him peace) only repaid him.

[Tafsir Ibn Kathir, under Surah Toba'h verse 82 by Hafidhh Asqalani].

A further doubt by those who disbelieve in Tabarruk is with regards to the tree where the companions pledged their allegiance (bay’a) to our Prophet (May Allah bless him and grant him peace). Umar (Radiall hu anhu) saw that the people would go to the tree to gain Taburk. So he had the tree cut, from this they claim that Tabarruk is not permissible.

Whenever we mention our views on Islamic issues (such as those described in this book) we are confronted by people who say: “Show us the evidence in Bukhari or Muslim”.

We ask the same people to look in either of these books and show us where the above mentioned narration’s are mentioned regarding Umar (Radiall hu anhu) ordered the tree to be cut down. 

Consider the following :

1) In Imam Bukhari’s version; he says that Sa’eed Bin Musayib said: “My Father told me when he went to look for

the tree of Bay’a, he said he could not recognize the place where it was and had forgotten the exact place where it was.” (It had disappeared.)

[Bukhari chapter Hu daibiyya]

2) Tariq Bin Abdullah says: 'I saw one tribe there who were

Performing their prayers'.

In the last moments of Jabir Bin Abdullah he had lost his sight

he used to say: 'If I could see today I would show you where the tree was, where the Prophet (May Allah bless him and grant him peace) received the Ba'ya of the companions”. 
[Bukhari chap,Al-Magazi]

The above mentioned narration above prove that: 

A) The tree was not cut, but vanished. 

B) The companions knew where the tree was like Jabbir Bin

Abdullah.
C) Ta'beain would go there to perform Salaah.

3) From the narration in Bukhari we can say no one was stopped to go there. Hafidhh Ibn Hajar Asqalani says in the commentry: “Some people forgot where this place was like Sa’eed Bin Al-Musayib’s Father, and some knew where it

 was like Jabir Bin Abdullah”

4) [Fathul bari, chapter Bay'a Ridwan].

 Sayid Maududi writes that Imam Tabari said:

 During the period of Umar (Radiall hu anhu’s) Khalifet, he went for pilgrimage, when he passed Hudaiba' he asked: “Where is the tree under which the bay’a took place?” A person replied: 'This one”. Someone said: 'This one”. Umar (Radiall hu anhu) said: “Forget the inconvenience”. 

 [Tafsir Tafhemul Qur’an Surah Fata’h under verse 18 by Sayyid Maududi]. 

This must be the reason why Hafidhh Ibn Kathir has not mentioned the narration about the cutting of the tree in Tafsir, Tareekh, and not even in Sirat-un Nabi.

The evidence above proves that it is permitted to get Tabarruk from the pious people and their things in their life and after death. The Ahl-us-Sunnah’s belief is based upon the above evidence. However there are many more similar events proving the permissibility of Tabarruk.

The people who say that it is Shirk/Kufr to believe in Taburruk should have proof from the either the Qur’an or Sunnah. There is no Hadith that proves that to get Tabarruk from the pious is forbidden

Vedio Aur TV Ka Sharai Istemal

Video Aur T v Ka Sharai Istemal .. by Aale Rasool Ahmad

Dawateislami aur Madani Channel ka hi Radd kyun ?

Salaaaam Please Download 

Study & Forward 

Dawateislami Aur Madani Channel Ka Hi Radd Kyun ? By Aale Rasool Ahmad

Muhabbate Rasool

Muhabbat E Rasool by Aale Rasool Ahmad

Sattar Hazar Murde

ستر ہزار مردے زندہ ہو گئے

یہ حضرت حزقیل علیہ السلام کی قوم کا ایک بڑا ہی عبرت خیز اور انتہائی نصیحت آمیز واقعہ ہے جس کو خداوند قدوس نے قرآن مجید کی سورہ بقرہ میں بیان فرمایا ہے۔

حضرت حزقیل علیہ السلام کون تھے؟:۔یہ حضرت موسیٰ علیہ السلام کے تیسرے خلیفہ ہیں جو منصب نبوت پر سرفراز کئے گئے۔ حضرت موسیٰ علیہ السلام کی وفات اقدس کے بعد آپ کے خلیفہ اول حضرت یوشع بن نون علیہ السلام ہوئے جن کو اللہ تعالیٰ نے نبوت عطا فرمائی۔ ان کے بعد حضرت کالب بن یوحنا علیہ السلام، حضرت موسیٰ علیہ السلام کی خلافت سے سرفراز ہو کر مرتبہ نبوت پر فائز ہوئے۔ پھر ان کے بعد حضرت حزقیل علیہ السلام حضرت موسیٰ علیہ السلام کے جانشین اور نبی ہوئے۔

     حضرت حزقیل علیہ السلام کا لقب ابن العجوز (بڑھیا کے بیٹے)ہے۔ اور آپ ذوالکفل بھی کہلاتے ہیں۔ ''ابن العجوز'' کہلانے کی وجہ یہ ہے کہ یہ اس وقت پیدا ہوئے تھے جب کہ ان کی والدہ ماجدہ بہت بوڑھی ہوچکی تھیں۔ اور آپ کا لقب ذوالکفل اس لئے ہوا کہ آپ نے اپنی کفالت میں لے کر ستر انبیاء کرام کو قتل سے بچالیا تھا جن کے قتل پر یہودی قوم آمادہ ہو گئی تھی۔ پھر یہ خود بھی خدا کے فضل و کرم سے یہودیوں کی تلوار سے بچ گئے اور برسوں زندہ رہ کر اپنی قوم کو ہدایت فرماتے رہے۔

                                                                               (تفسیر الصاوی،ج۱،ص۲۰۶،پ۲،البقرۃ ۲۴۳)

مرد وں کے زندہ ہونے کا واقعہ:۔ اس کا واقعہ یہ ہے کہ بنی اسرائیل کی ایک جماعت جو حضرت حزقیل علیہ السلام کے شہر میں رہتی تھی، شہر میں طاعون کی وبا پھیل جانے سے ان لوگوں پر موت کا خوف سوار ہو گیا۔ اور یہ لوگ موت کے ڈر سے سب کے سب شہر چھوڑ کر ایک جنگل میں بھاگ گئے اور وہیں رہنے لگے تو اللہ تعالیٰ کو ان لوگوں کی یہ حرکت بہت زیادہ ناپسند ہوئی۔ چنانچہ اللہ تعالیٰ نے ایک عذاب کے فرشتہ کو اس جنگل میں بھیج دیا۔ جس نے ایک پہاڑ کی آڑ میں چھپ کر اور چیخ مار کر بلند آواز سے یہ کہہ دیا کہ ''موتوا''یعنی تم سب مرجاؤ اور اس مہیب اور بھیانک چیخ کو سن کر بغیر کسی بیماری کے بالکل اچانک یہ سب کے سب مر گئے جن کی تعداد ستر ہزار تھی۔ ان مردوں کی تعداد اس قدر زیادہ تھی کہ لوگ ان کے کفن و دفن کا کوئی انتظام نہیں کرسکے اور ان مردوں کی لاشیں کھلے میدان میں بے گور و کفن آٹھ دن تک پڑی پڑی سڑنے لگیں اور بے انتہا تعفن اور بدبو سے پورے جنگل بلکہ اس کے اطراف میں بدبو پیدا ہو گئی۔ کچھ لوگوں نے ان کی لاشوں پر رحم کھا کر چاروں طرف سے دیوار اٹھا دی تاکہ یہ لاشیں درندوں سے محفوظ رہیں۔

    کچھ دنوں کے بعد حضرت حزقیل علیہ السلام کا اس جنگل میں ان لاشوں کے پاس گزر ہوا تو اپنی قوم کے ستر ہزار انسانوں کی اس موتِ ناگہانی اور بے گور و کفن لاشوں کی فراوانی دیکھ کر رنج و غم سے ان کا دل بھر گیا۔ آبدیدہ ہو گئے اور باری تعالیٰ کے دربار میں دکھ بھرے دل سے گڑگڑا کر دعا مانگنے لگے کہ یا اللہ یہ میری قوم کے افراد تھے جو اپنی نادانی سے یہ غلطی کر بیٹھے کہ موت کے ڈر سے شہر چھوڑ کر جنگل میں آگئے۔ یہ سب میرے شہر کے باشندے ہیں ان لوگوں سے مجھے انس تھا اور یہ لوگ میرے دکھ سکھ کے شریک تھے۔ افسوس کہ میری قوم ہلاک ہو گئی اور میں بالکل اکیلا رہ گیا۔ اے میرے رب یہ وہ قوم تھی جو تیری حمد کرتی تھی اور تیری توحید کا اعلان کرتی تھی اور تیری کبریائی کا خطبہ پڑھتی تھی۔

     آپ بڑے سوزِ دل کے ساتھ دعا میں مشغول تھے کہ اچانک آپ پر یہ وحی اتر پڑی کہ اے حزقیل (علیہ السلام)آپ ان بکھری ہوئی ہڈیوں سے فرما دیجئے کہ اے ہڈیو! بے شک اللہ تعالیٰ تم کو حکم فرماتا ہے کہ تم اکٹھا ہوجاؤ۔ یہ سن کر بکھری ہوئی ہڈیوں میں حرکت پیدا ہوئی اور ہر آدمی کی ہڈیاں جمع ہو کر ہڈیوں کے ڈھانچے بن گئے۔ پھر یہ وحی آئی کہ اے حزقیل (علیہ السلام)آپ فرما دیجئے کہ اے ہڈیو!تم کو اللہ کا یہ حکم ہے کہ تم گوشت پہن لو۔ یہ کلام سنتے ہی فوراً ہڈیوں کے ڈھانچوں پر گوشت پوست چڑھ گئے۔ پھر تیسری بار یہ وحی نازل ہوئی۔ اے حزقیل اب یہ کہہ دو کہ اے مردو! خدا کے حکم سے تم سب اٹھ کرکھڑے ہوجاؤ۔ چنانچہ آپ نے یہ فرما دیا تو آپ کی زبان سے یہ جملہ نکلتے ہی ستر ہزار لاشیں دم زدن میں ناگہاں یہ پڑھتے ہوئے کھڑی ہو گئیں کہ ''سُبْحَانَکَ اللّٰھُمَّ وَبِحَمْدِکَ لاَ اِلٰہَ اِلاَّ اَنْتَ۔ پھر یہ سب لوگ جنگل سے روانہ ہو کر اپنے شہر میں آ کر دوبارہ آباد ہو گئے۔ اور اپنی عمروں کی مدت بھر زندہ رہے لیکن ان لوگوں پر اس موت کا اتنا نشان باقی رہ گیا کہ ان کی اولاد کے جسموں سے سڑی ہوئی لاش کی بدبو برابر آتی رہی اور یہ لوگ جو کپڑا بھی پہنتے تھے وہ کفن کی صورت میں ہوجاتا تھا۔ اور قبر میں جس طرح کفن میلا ہوجاتا تھا ایسا ہی میلا پن ان کے کپڑوں پر نمودار ہوجاتا تھا۔ چنانچہ یہ اثرات آج تک ان یہودیوں میں پائے جاتے ہیں جو ان لوگوں کی نسل سے باقی رہ گئے ہیں۔

                                                (تفسیر روح البیان،ج۱،ص۳۷۸،پ۲،البقرۃ: ۲۴۳)

یہ عجیب و غریب واقعہ قرآن مجید کی سورہ بقرہ میں خداوند قدوس نے اس طرح بیان فرمایا کہ:۔

اَلَمْ تَرَ اِلَی الَّذِیۡنَ خَرَجُوۡا مِنۡ دِیَارِہِمْ وَہُمْ اُلُوۡفٌ حَذَرَ الْمَوْتِ ۪ فَقَالَ لَہُمُ اللہُ مُوۡتُوۡا ۟ ثُمَّ اَحْیَاہُمْ ؕ اِنَّ اللہَ لَذُوۡ فَضْلٍ عَلَی النَّاسِ وَلٰکِنَّ اَکْثَرَ النَّاسِ لَا یَشْکُرُوۡنَ ﴿243﴾

ترجمہ کنزالایمان:۔اے محبوب کیا تم نے نہ دیکھا تھا انہیں جو اپنے گھروں سے نکلے اور وہ ہزاروں تھے موت کے ڈر سے تواللہ نے ان سے فرمایا مرجاؤ پھر اُنہیں زندہ فرما دیا بیشک اللہ لوگوں پر فضل کرنے والا ہے مگر اکثر لوگ ناشکرے ہیں۔ (پ2،البقرۃ:243)

درس ہدایت:۔بنی اسرائیل کے اس محیر العقول واقعہ سے مندرجہ ذیل ہدایات ملتی ہیں:

(۱)آدمی موت کے ڈر سے بھاگ کر اپنی جان نہیں بچا سکتا۔ لہٰذا موت سے بھاگنا بالکل ہی بیکار ہے۔ اللہ تعالیٰ نے جو موت مقدر فرما دی ہے وہ اپنے وقت پر ضرور آئے گی نہ ایک سیکنڈ اپنے وقت سے پہلے آسکتی ہے نہ ایک سیکنڈ بعد آئے گی لہٰذابندوں کو لازم ہے کہ رضاء الٰہی پر راضی رہ کر صابر و شاکر رہیں اور خواہ کتنی ہی وبا پھیلے یا گھمسان کا رن پڑے اطمینان و سکون کا دامن اپنے ہاتھ سے نہ چھوڑیں اور یہ یقین رکھیں کہ جب تک میری موت نہیں آتی مجھے کوئی نہیں مارسکتا اور نہ میں مرسکتا ہوں اور جب میری موت آجائے گی تو میں کچھ بھی کروں، کہیں بھی چلا جاؤں، بھاگ جاؤں یا ڈٹ کر کھڑا رہوں میں کسی حال میں بچ نہیں سکتا۔

(۲)اس آیت میں خاص طور پر مجاہدین کو ہدایت کی گئی ہے کہ جہاد سے گریز کرنا یا میدان جنگ چھوڑ کر بھاگ جانا ہرگز موت کو دفع نہیں کرسکتا لہٰذا مجاہدین کو میدانِ جنگ میں دل مضبوط کر کے ڈٹے رہنا چاہے اور یہ یقین رکھنا چاہے کہ میں موت کے وقت سے پہلے نہیں مرسکتا، نہ کوئی مجھے مار سکتا ہے۔ یہ عقیدہ رکھنے والا اس قدر بہادر اور شیر دل ہوجاتا ہے کہ خوف اور بزدلی کبھی اس کے قریب نہیں آتی اور اس کے پائے استقلال میں کبھی بال برابر بھی کوئی لغزش نہیں آسکتی۔ اسلام کا بخشا ہوا یہی وہ مقدس عقیدہ ہے کہ جس کی بدولت مجاہدین اسلام ہزاروں کفار کے مقابلہ میں تنہا پہاڑ کی طرح جم کر جنگ کرتے تھے۔ یہاں تک کہ فتح مبین ان کے قدموں کا بوسہ لیتی تھی۔ اور وہ ہر جنگ میں مظفر و منصور ہو کر اجرِ عظیم اور مالِ غنیمت کی دولت سے مالا مال ہو کر اپنے گھروں میں اس حال میں واپس آتے تھے کہ ان کے جسموں پر زخموں کی کوئی خراش بھی نہیں ہوتی تھی اور وہ کفار کے دل بادل لشکروں کا صفایا کر دیتے تھے۔ شاعر مشرق نے اس منظر کی تصویر کشی کرتے ہوئے کسی مجاہد اسلام کی زبان سے یہ ترانہ سنایا ہے کہ  ؎

ٹل نہ سکتے تھے اگر جنگ میں اڑ جاتے تھے

پاؤں شیروں کے بھی میداں سے اکھڑ جاتے تھے

                                    حق سے سرکش ہوا کوئی تو بگڑ جاتے تھے

                                    تیغ کیا چیز ہے؟ ہم توپ سے لڑ جاتے تھے

نقش توحید کا ہر دل پہ بٹھایا ہم نے

زیرِ خنجر بھی یہ پیغام سنایا ہم نے

                     (کلیات اقبال، بانگِ درا،ص۱۶۴)

لطیفہ:۔منقول ہے کہ بنو امیہ کا بادشاہ عبدالملک بن مروان جب ملک شام میں طاعون کی وبا پھیلی تو موت کے ڈر سے گھوڑے پر سوار ہو کر اپنے شہر سے بھاگ نکلا اور ساتھ میں اپنے خاص غلام اور کچھ فوج بھی لے لی اور وہ طاعون کے ڈر سے اس قدر خائف اور ہراساں تھا کہ زمین پر پاؤں نہیں رکھتا تھا بلکہ گھوڑے کی پشت پر سوتا تھا۔ دورانِ سفر ایک رات اس کو نیند نہیں آئی۔ تو اس نے اپنے غلام سے کہا کہ تم مجھے کوئی قصہ سناؤ۔ تو ہوشیار غلام نے بادشاہ کو نصیحت کرنے کا موقع پا کر یہ قصہ سنایا کہ ایک لومڑی اپنی جان کی حفاظت کے لئے ایک شیر کی خدمت گزاری کیا کرتی تھی تو کوئی درندہ شیر کی ہیبت کی وجہ سے لومڑی کی طرف دیکھ نہیں سکتا تھا۔ اور لومڑی نہایت ہی بے خوفی اور اطمینان سے شیر کے ساتھ زندگی بسر کرتی تھی۔ اچانک ایک دن ایک عقاب لومڑی پر جھپٹا تو لومڑی بھاگ کر شیر کے پاس چلی گئی۔ اور شیر نے اس کو اپنی پیٹھ پر بٹھالیا۔ عقاب دوبارہ جھپٹا اور لومڑی کو شیر کی پیٹھ پر سے اپنے چنگل میں دبا کر اڑ گیا۔ لومڑی چلا چلا کر شیر سے فریاد کرنے لگی تو شیر نے کہا کہ اے لومڑی! میں زمین پر رہنے والے درندوں سے تیری حفاظت کرسکتا ہوں لیکن آسمان کی طرف سے حملہ کرنے والوں سے میں تجھے نہیں بچا سکتا۔ یہ قصہ سن کر عبدالملک بادشاہ کو بڑی عبرت حاصل ہوئی اور اس کی سمجھ میں آگیا کہ میری فوج ان دشمنوں سے تو میری حفاظت کرسکتی ہے جو زمین پر رہتے ہیں مگر جو بلائیں اور وبائیں آسمان سے مجھ پر حملہ آور ہوں، ان سے مجھ کو نہ میری بادشاہی بچا سکتی ہے نہ میرا خزانہ اور نہ میرا لشکر میری حفاظت کرسکتا ہے۔ آسمانی بلاؤں سے بچانے والا تو بجز خدا کے اور کوئی نہیں ہوسکتا۔ یہ سوچ کر عبدالملک بادشاہ کے دل سے طاعون کا خوف جاتا رہا اور وہ رضاء الٰہی پر راضی رہ کر سکون و اطمینان کے ساتھ اپنے شاہی محل میں رہنے لگا۔

                                  (تفسیر روح البیان،ج۱،ص۳۷۸،پ۲،البقرۃ:۲۴۴)

Important Notes on Sighting of the Moon

Hadrat Sayyiduna Ibn-e-Umar (Radi Allahu Ta'ala Anhu) reported that the Messenger of Allah (SallAllahu Alayhi wa Sallam) has said,
 

لا تصوموا حتى تروا الهلال ، ولا تفطروا حتى تروه ، فإن غم عليكم فاقدروا له
“Do not commence fasting (Ramadan) till you see the new moon, and do not cease fasting (perform Eid) till you see it. But if the weather is cloudy, or there is a smog in the sky (which prevents sighting of the moon), then complete 30 days of the month.” [Sahih Bukhari, Vol. 1, Page 256]

In another narration, the Messenger of Allah (SallAllahu Alayhi wa Sallam) said,
 

الشهر تسع وعشرون ليلة ، فلا تصوموا حتى تروه ، فإن غم عليكم فأكملوا العدة ثلاثين
“The month sometimes is of twenty-nine days, but do not fast till you see the moon. But if the weather is cloudy or there is a smog, then complete thirty days of the month.” [Sahih Bukhari, Vol. 1, Page 256]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehwli (Alayhir Rahmah) states:

According to the Islamic Law (Shari’ah), what the astrologers say or inform is not accepted and is unreliable. Neither the Messenger of Allah, his companions, their followers, nor the pious predecessors followed their utterances, and nor did they act upon them. [Ashi’ah al-Lam’at]

Hadrat Sayyiduna Abu Hurairah (Radi Allahu Ta'ala Anhu) reported that the Messenger of Allah(SallAllahu Alayhi wa Sallam) has said,
 

صوموا لرؤيته وأفطروا لرؤيته فإن غم عليكم فأكملوا العدة شعبان ثلاثين
“Commence the fast when you see it (the moon) and cease fasting (perform Eid) when you see it. But if the weather is cloudy, complete thirty days of Sha’ban.” [Sahih Bukhari, Vol. 1, Page 256]

Hadrat Sayyiduna Ibn ‘Abbas (Radi Allahu Ta'ala Anhu) reported that:

جاء أعرابي إلى النبي صلى الله عليه وسلم فقال إني رأيت الهلال يعني هلال رمضان، فقال أتشهد أن لا إله إلا الله؟ قال نعم، قال أتشهد أن محمدا رسول الله؟ قال نعم، قال يا بلال، أذن في الناس أن يصوموا غدا 
A desert Arab came to the Holy Prophet and said, “I have seen the new moon i.e. the new moon of Ramadan.” He asked, “do you testify that there is no god but Allah?” he said: yes. He then asked: do you testify that Muhammad is the Messenger of Allah?” He said, “Yes.” So, the Messenger of Allah said, “O Bilal, announce to the people that they must fast tomorrow.” [Sunan Abi Dawud, Vol. 1, Page 320 and Tirmidhi, Vol. 1, Page 148]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehlwi Alaihir raHmah states:

It has been proven from the Hadith that a person who is Mastur-ul-Haal i.e. whose being a fasiq is not apparent, then his report or testimony is accepted for the beginning of the month of Ramadan. Stating the words of “Shahadah” (bearing witness) is not a condition. [Ashi’ah al-Lam’at]

 Important Notes on Sighting of the Moon 

1. There are a few ways of proving the sighting the moon:

A. News of sighting the moon – on the night of the 29th of Sha’ban when the sky is not clear (cloudy), then the news of sighting the moon given by a Muslim male or female, equitable or Mastur-ul-Haal (a person who’s inward state is concealed – whose fisq is not apparent) shall prove the beginning of Ramadan. In the case when the sky is clear, it is sufficient for a person who fulfills the above mentioned criterions to see the moon outside the place where inhabitants are, such as in an open field, or on a high place. Otherwise, there should be such a great number of people, who witness the sighting of the moon with their naked eye. For the rest of the 11 months, in the case of the sky not being clear, then there should be two (2) witnesses who are equitable (‘Aadil). In the case of the sky being clear, there should be such a great number of people giving witness (bearing testimony for their sighting of the moon) whose unanimity on speaking falsehood is merely impossible rationally. [Radd al-Muhtar – Vol. 2, Page 94-95, and in al-Bahr al-Ra’iq – Vol. 2, Page 269]

B. Shahadat ‘ala al-Shahadah (witness upon witness) – this is when the witnesses have not seen the moon themselves. However, those who did see the moon bore witness in front of them of their sighting, and made them witnesses upon this. So, in this way the sighting of the moon is proven, only on the condition that the people who saw the moon are unable and incapable to be present in order to give their witness directly [to the Qadhi or the ‘Alim if there is no Qadhi]. The way to give witness in this situation is that each person from the people who saw the moon with their naked eyes, makes 2 persons their witness and ask them to become their witness that, “I saw the moon on the night of such and such a day, and such and such a month of such and such a year.” Then each person from the secondary witnesses testify that, “Such and such a person, the son of such and such a person has made me a witness on their sighting of the moon on the night of such and such day, of such and such a month of such and such a year, and they have asked me to become their witness on this sighting.” [Radd al-Muhtar, Vol. 4, Page 409 and also in Fatawa al-Hindiyyah (‘Alamgiri), Vol. 3, Page 410] 

C. Shahadah ‘ala al-Qada’ (giving witness in front of an Islamic Judge) – this means that in another city there came witnesses in front of an Islamic Judge or a Mufti who bore witness of their sighting of the moon, and the Judge or the Mufti has passed a verdict that the moon has been seen, and in the time of giving the witness there were 2 reliable, trustworthy, righteous men present in the Dar-ul-Qada (the Islamic Court) who saw and heard the witnesses giving their witness. These 2 witnesses came to a different city or town and bore witness that, “In such and such a city in front of us and in the presence of the Judge (or the Mufti) there came witnesses who testified that they saw the moon on the night of such and such a day and the Mufti has declared sighting of the moon on such and such a day”, then this shall also be proof of sighting of the moon.[Fatawa al-Imam al-Ghuzza, Page 6 and Fath al-Qadir, Vol. 2, Page 243]

D. Istifadah (well-circulated reports) – when there is such a Grand-Mufti in an Islamic city to whom the mass majority of people flock towards in order to gain Islamic rulings pertaining their everyday issues; and by whose fatwa the verdicts are given as regards to the beginning and the end of Ramadan and ‘Eidayn; and in such a city the general public do not start or terminate fasting according to themselves, then if numerous groups of people come from that city to another and bear witness all at once that upon the sighting of the moon on such and such a day, the fasting of Ramadan has commenced or that Eid was made, then this testimony shall also prove the sighting of the moon. However, if it is only rumours and no one knows who said it or on being asked how they knew the sighting of the moon, they say, “we heard” or “other people have said it”, then there is absolutely no Istifadah upon such reports. Also, in a city where there is no Islamic mufti or there is but he is incapable of issuing a Fatwa or is reliable and trustworthy but the general public in that city decide for themselves when to start and end Ramadan and Eid, (as is quite common nowadays,) then the unanimity or even the tawatur (mass-transmitted reports) from this city in this news can in no way prove the sighting of the moon. [Radd al-Muhtar, Vol. 2, Page 97 and Fatawa-e-Radawiyyah, Vol. 4, Page 553]

E. Termination of the number of days in a month – when 30 days of a month have passed then the sighting of the moon for the next month is proven. However, if upon the witness of one person the starting of Ramadan was accepted, and by this calculation 30 days of Ramadan had passed, but because of the sky not being clear the moon could not be seen, then the termination of the number of days in the month does not suffice, but in fact another fast should be kept. [Radd al-Muhtar, Vol. 2, Page 97]

2. If the moon has been sighted according to the Shari’ah rules and conditions, then the sighting of people in the west is a certain proof of sighting of the moon for people living in the east. [Fatawa al-Imam al-Ghuzza Pg. 5]

3. A calendar or a timetable does in no way prove the sighting of the moon. [Radd al-Mohtar, Vol. 2, Page 94]

4. Media reports do not in any way prove the sighting of the moon. Most of the time newspaper reports or reports from TV or the radio are just guesses and no more than rumours here and there. And even if the news is correct, but because of the sighting of the moon not being proven by Shari’ah rules and regulations it cannot be accepted in anyway. [Anwaar al-Hadith, Chapter 6]

5. Letters also do not prove sighting of the moon, as one person’s handwriting can be identical to another. Hence there is doubt and it does benefit any knowledge of full certainty. [al-Durr al-Mukhtar and also in al-Hidayah]
 

6. News given via a telephone (or mobile) telegram or any satellite link is more unreliable than a letter as in a letter the addressee recognises the signature, writing and the stamp of the writer. Also in a letter, there is even a slight indication that the handwriting is of the actual writer, which is not present in the news given by a telephone or another satellite link.

Furthermore, when the witness is behind a veil then their witness is not reliable as one voice is identical to another [Fatawa-e-‘Alamgiri, Vol. 3, Page 357], then how is it possible that the sighting of the moon be reliable or even accepted when this news has reached via telephone, telegram (or similar) technological equipment?! Plus the fact that in worldly matters and affairs, news received via the telephone is not accepted, nor is it reliable, then how can it be reliable in matters related to the religion; where one has to be extremely careful.

7. Radio or Television: there are much more complexities and difficulties in receiving the news and accepting its reliability from a radio or a television than to receive it from a telegram or a telephone, as one can ask questions and receive answers via a telephone or a telegram whereas this is not the case on the radio or the television (when the news is given, discussions and debates are a different matter).

Conclusively, these new technological equipments can be used to spread news worldwide, but they cannot be accepted in the matters as related to giving Shahadah witness. This is why in the court the judge does not give a verdict until the witnesses do not present themselves in the court to give their witness account. Telephone calls or news received from the telegram or radio, television are totally unaccepted.
 

The Messenger of Allah has stated: “But if the weather is cloudy, wait till thirty days of the previous month have passed.”

But it is quite a saddening and disappointing fact to see people in these days (most of them being neglectful of their prayers and the obligatory fasts) rise in uproar on receiving the news on the radio or the telephone or the television about the sighting of the moon. May Almighty Allah give them the guidance to act upon the sayings of the Beloved Prophet (SallAllahu Alayhi wa Sallam).

8. In a country where there is no Islamic Ruler, and nor is there any Qadhi appointed for the task (of accepting or refusing the witnesses), then the Grand-Mufti of a city who has beliefs in conformity with Ahl al-Sunnah wa al-Jama’ah (Sunni) is the subordinate. Wherever, there is no mufti, then the witness (Shahadah) for the sighting of the moon shall be presented in front of the general public (of Muslims). [Fatawa-e-Radawiyyah – Vol. 4, Page 547]

It has been stated in “al-Hadiqah al-Nadiyyah Sharh Tariqah al-Muhammadiyyah” - by Imam al-’Allama ‘Abd al-Ghani al-Nablusi al-Dimishqi - that:
 

When an era is without any Islamic Ruler who suffices the Muslims for their affairs which pertain to the religion, then all the Islamic affairs and rulings shall be referred to the scholars of Islam (the ‘ulama), and in every aspect of their life, Muslims are obliged to consult these ulama. These ulama shall be considered the ‘Islamic rulers’ and the ‘Islamic judges’. Then, if it is impossible for the unanimity of the Muslims to appoint one specific scholar, then the people of each and every district or town shall follow their ‘Ulama. Then, if there are innumerable ‘Ulama in one district, then amongst them the ‘Aalim who has the most knowledge as regards the Islamic rulings, he shall be followed, if they are all equal (in knowledge) then a raffle should be taken (as to draw out the name of the ‘Aalim who shall be appointed as the vice of the Qadhi in that district).

  

9. The testimony of a Fasiq-e-Mau’lin (an open transgressor) such as the one who neglects establishing prayer, or prays the salah but frequently neglects praying with the congregation (jama’ah), shaves or trims his beard less than a fist, is not be accepted. Likewise, the evidence of an infidel (non-muslim), bad madhhab (follower of a deviant), an insane or an immature shall not be accepted.

10. On sighting the moon, the supplications as mentioned in the Ahadith should be read.

11. It is makruh (disapproved) to point finger towards the moon even though it may be to indicate to others the location of the moon. [Bahar-e-Shari’at, Chapter 5, Page 685, al-Durr al-Mukhtar and also in Fatawa-e-‘Alamgiri, Vol. 1, Page 184]

12. It is wajib (necessary) for the Muslims to follow the Islamic dates and years (which are proven by the sighting of the moon). It is not permissible to follow the dates on the calendar, whose dates have been fixed following non-Islamic rules and regulations (such as the Gregorian English calendar). [al-Tafsir al-Kabir, Vol. 4, Page 445]
 

Extracted From

Anwaar al-Hadith, Chapter 6, Pages 242 to 248 

by Hadrat Allama Mufti Jalal al-Din Qadiri al-Amjadi

English Translation: Mawlana Kalim al-Qadiri [Bolton – U.K.]