Islamic Press

The Prophet Peace be Upon Him said, Whoever memorized Forty Ahadis about the Deen to relate to my Ummah, Allah (on the Day of Judgement) will raise him as a Faiqh and I will intercede for him on the Day of Jundgement and will be a witness on his behalf. (Mishkat)

1) Before speaking the salaam should be said. (Tirmizi)

2) Spread the salaam amongst yourselves. (Muslims, Tirmizi, Ibn-e-Majah, Ahmad bin Hanmbal)

3) Whoever sends one durood upon me, Allah sends ten blessings (durood) upon him. (Tirmizi, Abu Dawood, Mishkat)

4) My intercession is for the big sinners in my Ummah. (Tirmizi, Abu Dawood, Mishkat)

5) Fast after sighting the moon (for the month of Ramadan) and do iftar (Eid) after the moon-sighting. (Bukhari and Muslim)

6) Cleanliness is a part of the Faith. (Tirmizi)

7) Duaa is the kernel of ibadat. (Tirmizi)

8) Actions depend on their intention. (Bukhari and Muslim)

9) A muslim is he from whose tongue and hands a Muslim is safe. (Bukhari and Muslim)

10) The best of you is the one who learned and taught the Quran. (Bukhari, Muslim, Ibn-e-Majah, and Darmi)

11) Modesty is a part of faith. (Muslim)

12) When Allah intends good for someone he makes them a Faqih. (Bukhari, Muslim, and Mishkat)

13) Be quiet, when the Imam does the qirat (recitation of the Holy Quran). (Musnad-e-Imam-e-Azam)

14) (In Salah) whoever has an Imam, the qirat of the Imam is the qirat of the Muqtadee (it is sufficient for the Muqtadee). (Musnad-e-Imam-e-Azam, Ibn-e-Majah)

15) Visit the graves because they remind one of the Akhirah. (Muslim, Tirmizi, Ibn-e-Majah, Nisaee)

16) A Muslim is a brother of a Muslim. (Bukhari, Muslim, Tirmizi, and Ibn-e-Majah)

17) To learn the Knowledge of the Deen is fard upon every Muslim man and woman. (Ibn-e-Majah)

18) Salah is a pillar of the Deen. (Tabrani)

19) Whoever is deprived of tenderness (unto others) is depreived of good. (Muslim)

20) Relate on my behalf even if it is an Ayah. (Bukhari)

21) Whoever remains quiet attains salvation. (Tirmizi)

22) The punishment of the Grave is Haq (the Truth). (Ahmad bin Hanmbal)

23) The influence of the gaze is Haq [the Truth]. (Bukhari, Muslim, Tirmizi, Abu Dawood, and Ahamd bin Hanbal)

24) Religion is the name of well-wishing. (Bukhari)

25) Announce your Nikkah (marriage). (Tirmizi, Ibn-e-Majah, Ahmad Bin Hanmbal)

26) Nikkah [marriage] is my Sunnat. (Ibn-e-Majah)

27) Whoever turns from my sunnah is not from me. (Bukhari, Muslim, Nisaee)

28) The one who guides [others] towards good deeds is like the one who [acutally] does them. (Jamus Sageer)

29) Duaa rids calamity.

30) I distribute (to people) and Allah gives. (Bukhari, Muslim, and Mishkat)

31) To be ashamed (of sins) is repentence. (Ibn-e-Majah, Ahmed bin Hanmbal, and Fatawa-e-Razaviyah)

32) It is because of those Awliya (Friends) of Allah that it rains and it is because of them that Rizq (sustenance) is given.

33) He who deos not have mercy, recives no mercy upon himself. (Bukhari, Muslim, Tirmizi, Abu Dawood, Ahmad bin Hunmbal)

34) Undoubtedly, the Holy Prophet read 20 rakats (cycles of prayer), not including Witr. (Tabrani, Bahiqi)

35) It is enough for a person to be a liar if he narrates (tells) everything he hears (without proper investigation). (Muslim)

36) Fasting is a shield (from sins). (Tirmizi, Nisaee)

37) This (Qurbani) is the sunnat of your father, Ibraheem (Alahis Salaam).

38) Undoubtedly, Allah has made it haraam for the earth to eat the bodies of the Prophets therefore Allah's Prophets are alive and they are given Rizq (sustenance). (Ibn-e-Majah, Mishkat)

39) The best sadqa is that a muslim man learns knowlege [of the Deen] and then teaches it to his Muslim brothers. (Ibn-e-Majah)

40) Whoever innovates a good way in Islam, he will recieve the reward for it and the reward for those who act upon it, while the reward of those who do act upon it will not decrease. (Muslim, Nisaee, Ahmad Bin Hanmbal)

Mufti Ahmadul Qaderi MisbahiFounder of Darul Uloom Azizia, Dallas, TX

Translated by:
Omair Abdul Jabbar Qaderi, Student of Darul Uloom Azizia

To zabh (slaughter) a specific animal in the days of Nahr is Qurbani.

The Qurbani is the sunnat of Sayeduna Ibrahim (Alaihis Salaam). Muslims were told to do Qurbani, Allah Tabaraka wa Ta’la says:

Therefore offer prayer for your Lord, and do the sacrifice. (Quran 110:2)

Hadith 1: Sayeduna Zaid bin Arqam Radi Allahu anhu narrates the Sahabae Kiram asked the Beloved Prophet (Swall Allahu alaihi wasallam), “Ya Rasool Allah, what is Qurabani?”
He (Swall Allahu alaihi wasallam) said, “This is the Sunnat of your father Ibraheem (Alahis Salaam).”
Sahaba said, “Ya Rasool Allah, what sawaab will we get in this?”
He (Swallal Allahu alaihi wasallam) said, “A virtue for every hair (on the animal).”
(Ahmad, Ibnu Majah)

Hadith 2: Sayedatuna Aisha (Radi Allahu anhu) narrates that Rasool Allah said, “There is no dearer deed of Ibne Adam in the days of Qurbani than flowing the blood (doing Qurbani) and that animal will come with his horns, hairs, and hooves on the day of Qayamt. Thee blood of the Qurbani reaches the stage of acceptance before it reaches the floor. (Tirmizi, Ibnu Majah)

Hadith 3: Sayeduna Abu Hurairah (Radi Allahu anhu) narrates the Beloved Prophet (Swall Allahu alaihi wasallam) said, “Whoever has the means and does not do Qurbani should not come near our place of Eid. (Ibnu Majah)

Hadith 4: Sayeduna Ibn Abbas (Radi Allahu anhu) narrates that the Beloved Prophet (Swall Allahu alaihi wasallam) said, “The wealth which is spent on Qurbani on the day of Eid, there is no dearer wealth than it. (Tabrani)

Hadith 5: Imam Ahmad (Radi Allahu anhu) narrates that the Beloved Prophet (Swall Allahu alaihi wasallam) said, “The best Qurbani is the one which expensive in price and very fat. (Imam Ahmad)

Hadith 6: Sayeduna Ali (Karam Allahu wajahaul kareem) narrates that the Beloved Prophet (Swall Allahu alaihi wasallam) said, “Four animals are not proper for Qurbani:

1) One eyed whose one eyedness is evident
2) Ill whose illness is visible
3) Crippled whose crippled ness is visible
4) Thin whose bones don’t have marrow

(Imam Ahmad, Tirmizi, Abu Dawood, Nasaee, Ibnu Majah, Darmi)

Hadith 7: Sayeduna Ali (Karam Allahu wajahaul kareem) narrates that, “Rasool Allahu (Swall Allahu alaihi wasallam) stopped us from Qurbani of [an animal whose] ears are cut and horns are broken. (Imam Ahmad, Ibnu Majah)

Hadith 8: Sayeduna Abdullah Ibn Masood (Radi Allahu anhu) narrates that the Beloved Prophet (Swall Allahu alaihi wasallam) said, “In Qurbani, a cow is from seven and a camel is from seven.” (Tabrani)

Hadith 9: Sayeduna Ibn Abbas (Radi Allahu anhu) narrates that the Beloved Prophet (Swall Allahu alaihi wasallam) said, “Rasool Allah (Swall Allahu alaihi wasallam) stopped us from Qurbani in the night.”

Hadith 10: Sayedatuna Ume Salma (Radi Allahu anha) narrates that the Beloved Prophet (Swall Allahu alaihi wasallam) said, “When you see the moon of Zul Hijjah and any one of you wants to do Qurbani, he should stop from shaving or cutting his hair and trimming his nails. (Muslim)

Hadith 11: Sayeduna Abdullah Ibn Umar (Radi Allahu anhu) narrates that the Beloved Prophet (Swall Allahu alaihi wasallam) said, “I have been ordered for the Yaumul Adha (The Day of Adha), Allah has made this day an Eid for the ummat.

A man asked, “Ya Rasool Allah, tell me if I have no animal besides a maneeha, so can I do Qurbani with it?
He said, “No, but cut your hair, nails, and mustache and shave the hair below the navel, in this your Qurbani will be fulfilled near Allah.” (Abu Dawood, Nisaee)

That is, whoever does not have the means to do Qurbani will get the reward for Qurbani by doing these things.

Masala 1: With regard to Qurbani, sahibul Nisaab is the person who

A) Owns 52 ½ taula of silver (612.4 grams, 19.75 ounces) or 7 ½ taula of gold
(87.48 grams, 2.82 ounces)
B) Or owns the equivalent of the price of these in business possessions or non-business possessions
C) Or owns equivalent of naqd [cash] or money

And the owned possessions are more than the hajate asalia [explaned in Masala 2].

Masala 2: Hajate asalia, that is, the things which are necessary to for a livelihood. Possessions of these things does not make Qurbani nor Zakat wajib. Like the house to live in, the clothes to wear in the summer and winter, possessions the household, animals or cars for transportation, equipment for work, and books for the people of knowledge.

Masala 3: By books it is meant the Quran, Hadith, Usool of Hadith, Usool of Fiqh, Ilm Kalaam, Akhlaq, and other religious books. Just like this, books of medicine are hajate asalia for a doctor.

Masala 4: Besides this, more than copy of books such as religious books, Nahw, Sarf, Nujoom, Stories, Deewan, and other books are not hajate asalia. If their value reaches nisab then Qurbani is wajib.

Masala 5: Quran Majeed is not hajate asalia for a Hafiz.

Masala 6: Qurbani is not wajib on a musafir (traveler) even if he is wealthy. Although, if he wishes to do Qurbani for Nafl reward then he may do so.

Masala 7: If a woman has jewelry given to her by her father or any other possessions which she owns which reaches the value of nisab then Qurbani is wajib on her also. This is the order of every year.

Masala 8: If a Malikun Nisaab (owner of Nisaab) does Qurbani in his name at one time and if he is a malikun nisaab the next year then it is wajib on him to do Qurbani [for that year]. This is the order of every year. (Tirmizi)

Masala 9: If malikun nisaab person does Qurbani in someone else’s name besides himself and not in his name then he is a grave sinner. So, if one wants to Qurbani for someone else then he should make arrangements for another Qurbani for the other person.

Masala 10: Male or female camel, cow, buffalo, goat, sheep, and ram are all permissible.

Masala 11: A camel must of 5 years, a cow and buffalo of 2 years, a goat, sheep, and ram of 1 year. If the animal is younger than this then qurbani is not permissible, if older than this then it is permissible, in fact it is better. However, if the six-month old offspring of sheep or ram is so big that from looking from afar the sheep or ram looks like a year old then it is permissible.

Masala 12: It is wajib for a sahibun nisaab to slaughter one goat or to slaughter a seventh of camel, cow, and buffalo, it is not permissible to slaughter less than one seventh of the animal.

Masala 13: To slaughter more than a seventh is permissible such as five or six persons slaughtering a cow or buffalo, rather, one person may do qurbani of a whole cow.

Masala 14: The time for Qurbani is from the dusk of dawn on the 10th of Zul Hijjah to the sunset of the 12th of Zul Hijjah, that is, two days and three nights.

Masala 15: The best date for Qurbani is the 10th of Zul Hijjah, then 11th, and then the 12th.

Masala 16: It is not Jaiz (permissible) to do Qurbani before the Salah of Eid in the city.

Masala 17: One may eat the meat of Qurbani himself or give it to a poor or wealthy person or feed them, rather, it is mustahab (better) that the one who has done the Qurbani also eats some from the Qurabni.

Masala 18: It is best for the one who will do Qurbani that to not eat or drink anything from dusk of dawn on the 10th of Zul Hijjah and when the Qurbani is done, he eat from it’s meat.

Masala 19: It is better to divide the meat into three parts in such a way that one for the Fuqaraa and Masakeen (the poor and needy), one part for the friends and relatives, and one part for his own household. If the household persons are many then he my feed all of the meat to his household.

Masala 20: If one did Qurbani on behalf of a deceased person then he may eat the meat himself and feed it to his friends and relatives, that is, if the deceased had not made waseeah (willed) this Qurbani otherwise give all in Sadqa.

Masala 21: If the Qurbani is done because of a mannat (vow) then one can not eat the meat himself nor can he feed to the wealthy rather it is wajib to give it in Sadqa, the vower my be a wealthy or poor person.

Masala 22: It is not permissible to give the meat to a Kafir.

Masala 23: It is not permissible to give the leather or meat or any part of it to the butcher or to the one who did the slaughter (for you) as a payment.

Masala 24: It is not permissible to sell the leather/skin of the Qurbani and bring the money into personal use. However, one may use the leather/skin for personal use.

Masala 25: Many people give the skin to religious Madarsas which is a afdal(best) and the means of getting great reward. At times, it is difficult to send the skin to the madarsas so people sell the skin and send the money to the madarsas which is also no problem.

Masala 26: Four arteries are to be cut whilst slaughtering. If three of the four arteries are cut or most of the each four arteries are cut then the slaughterd is Halal.

Masala 27: If one purposely did not say Arabic text (that is, did not take the name of Allah) then the animal is haraam. If he forgot then the animal is halal

Masala 28: If one handed over the animal to the butcher before completely slaughtering the animal then the butcher must also say Arabic text before proceeding with slaughtering the animal.

Masala 29: To slaughter in such a way that the knife reaches the haraam magz (spinal cord ) or that the head comes off is makrooh (undesirable) but the animal can be eaten, that is, the undesirability is with this action not with the zabeeha (slaughter).

Masala 30: The same order applies for a woman as does for a man, that is, the slaughter of a woman (performed by a woman) is permissible.
Masala 31: The slaughter of a Mushrik or Murtad (performed by them) is dead and haraam.

Place the animal of Qurbani on the left side in such a way that its’ face is towards the Qibla and put the left leg on its side. And say this duaa before slaughtering:

Then slaughter the animal with a sharp knife whilst reading:

If the Qurbani is for oneself then read the following duaa after the zabh (slaughter):

If the Qurbani is on another’s behalf then in the above arabic dua replace with , then the name of the person

If the animal is shared then read the duaa by writing it down like so:

Dua...

Ay Allah mujh par reham farma aur mujhe bacha Berozgari se, Tangdasti se Aazmaish se, Rizq Ki kami se, Ruswai se, Qarz se, Marz se, Jahannaum se, Hisab se, Aulad ke dukh se, Waledain ki Nafarmani se Ya Allah meri yeh dua tamam dostoon k Haq mai QABOOL farma... Ameen Sum Ameen

Agar kisi Insan mai 99 buraiyaan hai aur 1 achai ho to uski buraiyoon ko nahi balke 1 achai ko bayaaan karo

Hazrat Muhammad S.A.W.





Special Dua 4 Special Parson

May Allah Almighty Bless u with

Sehat,

Rahat.

Nemat,

Izat,

Barkat,

Daulat,

Salamti,

Hayati,

Kamyabi And

Unlimited Khushyaaan... Ameen Sum Ameen.

Hadees e Nabwi (S.A.W)



Jis ne apni Namazoon ki fiker karna chordi Allah ne us ki fiker chor di..

Allah us shak ko Abad nahi karta.. jo Hadees e Nabwi sun kar dosroon ko nahi pohanchate...

Hadees e Pak....



Jo shakhs sote waqt 21 bar BISMILLAH parta hai Allah farishton se farmata hai k eski har sans k badle neki likho...







Wo 9 cheezen jin mai Allah pak ne bohat shifa rakhi hai..

1. Quran.

2. Sadqa.

3. Sila Rehmi.

4. Sura Fatiha

5. Month Of Safar

6. Honey.

7. Kalonji.

8. ZumZum.

9. Zaitoon...



Quran mai 30 Pare.

114 Sureh.

540 Ruku

86432 Kalimat.

333760 Haruf.

6666 Ayat.

2584 Martaba Allah ka naam.

26 Nabion ka ziqr Aur

14 Sajde..



18 Golden Words Of Hazrat Ali (A.S)

3 chizoon ka Ahtram karo

Ustad

Waledain

Buzurg

3 ko sath rakho:

Sachaai

Emaan

Naiki

3 chizon ko yaad rakho:

Ahsaan

Nasihat

Maut

3 chizon k liye laro:

Watan

Izat

Haq

3 chizoon par qaboo rakho:

Zubaan

Ghussa

Nafs

3 chizoon se bachoo:

Burai

Chugli

Hasad...

Spread It...!

One should realize that the prohibition of picture making is EXTREMELY SEVERE, that it is counted among the enormities, and the threats against doing it are very emphatic. Imam Bukhari and Imam Muslim relate that a man came to Ibn Abbas (Allah be well pleased with him and his father) and said, “My livelihood comes solely from my hands, and I make these pictures. Can you give me a legal opinion about them” Ibn Abbas told him, “Come closer,’ and the man did. “Closer,” he said, and the man did, until he put his hand on the man’s head and said: “Shall I tell you what I heard from the Messenger of Allah, Prophet Muhammed (Allah bless him and give him peace) I heard the Messenger of Allah say, “Every maker of pictures will go to the fire, where a being will be set upon him to torment him in hell for each picture he made. So if you must, draw tress and things without animate life in them.”

And Imam Tirmidhi relates that the Prophet (Allah bless him and give him peace) said, “On the Day of Judgment, part of the hell fire will come forth with two eyes with which to see, two ears with which to hear, and a tongue with which to speak, saying, ‘I have been ordered to deal with three: he who holds there is another god besides Allah, with every arrogant tyrant, and with makers of pictures.”

And Bukhari, Tirmidhi, and Imam Nasa’i relate the prophetic hadith form Ibn Abbas, “Whoever makes a picture, Allah shall torture him with it on the Day of Judgment until he can breathe life into it, and he will never be able to.”

The reason for the unlawfulness of pictorial representation is that it imitates the creative act of Allah Most High, as is indicated by the hadith related by Imam Bukhari and Imam Muslim that A’isha (Allah be well pleased with her) said, “The Prophet (Allah bless him and give him peace) returned from a trip, and I had draped a cloth with picture on it over a small closet. When he saw it, he ripped it down, his face colored, and he said, “A’isha, the people most severely tortured by Allah on the Day of Judgment will be those who try to imitate what Allah has created,”

The foregoing hadiths show that producing representation is unlawful under any circumstances, and just as making a picture is unlawful, so too is procuring one, because the threat that pertains to the users, for pictures are only made to be used.

Author: Dr. Zubair Fattani
Since Allah is the Absolute and the Sole Master of men and the universe, He is the Sovereign Lord, the Sustainer and Nourisher, the Merciful, Whose mercy enshrines all beings; and since He has given each man human dignity and honor, it follows that, united in Him and through Him, and apart from their other human attributes, men are substantially the same and no tangible and actual distinction can be made among them, on account of their accidental differences such as nationality, color or race. Every human being is thereby related to all others and all become one community of brotherhood in their honorable and pleasant servitude to the most compassionate Lord of the Universe. In such a heavenly atmosphere the Islamic confession of the oneness of God stands dominant and central, and necessarily entails the concept of the oneness of humanity and the brotherhood of mankind.
Although an Islamic state may be set up in any part of the earth, Islam does not seek to restrict human rights or privileges to the geographical limits of its own state. Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances whether such a person is resident within the territory of the Islamic state or outside it, whether he is at peace or at war. The Holy Quran from the English translation of the "Kanzul Iman" very clearly states:
"O believers, stand up firmly by the Commandments of Allah, bearing witness
with justice and let not the enmity of any people incite you that you should
not do justice. Do justice that is nearer to piety and fear Allah,
undoubtedly, Allah is aware of your doings." (5:8)
Human blood is sacred in any case and cannot be spilled without justification. And if anyone violates this sanctity of human blood by killing a soul without justification, the Holy Quran from the English translation of the "Kanzul Iman" equates it to the killing of entire mankind.
"...whosoever killed a soul not to retaliate for a soul, nor for creating
disorder in the land, then it is as if he had killed all mankind. And whoso
gave life to one soul, then it is as if he had given life to all
mankind..."(5:32)
It is not permissible to oppress women, children, old people, the sick or the wounded. Women's honor and chastity are to be respected under all circumstances. The hungry person must be fed, the naked clothed and the wounded or diseased treated medically irrespective of whether they belong to the Islamic community or are from among its enemies.
When we speak of human rights in Islam we really mean that these rights have been granted by God; they have not been granted by any king or by any legislative assembly. The rights granted by the kings or the legislative assemblies, can also be withdrawn in the same manner in which they are conferred. The same is the case with the rights accepted and recognized by the dictators. They can confer them when they please and withdraw them when they wish; and they can openly violate them when they like. But since in Islam human rights have been conferred by God, no legislative assembly in the world or any government on earth has the right or authority to make any amendment or change in the rights conferred by God. No one has the right to abrogate them or withdraw them. Nor are they basic human rights which are
conferred on paper for the sake of show and exhibition and denied in actual life when the show is over. Nor are they like philosophical concepts which have no sanctions behind them.
The charter and the proclamations and the resolutions of the United Nations cannot be compared with the rights sanctioned by God; because the former are not applicable on anybody while the latter are applicable on every believer. They are a part and parcel of the Islamic Faith. Every Muslim or administrator who claims himself to be Muslim, will have to accept, recognize and enforce them. If they fail to enforce them, and start denying the rights that have been guaranteed by God or make amendments and changes in them, or practically violate them while paying lip service to them, the verdict of the Holy Quran from the English translation of the "Kanzul Iman" for such government is clear and unequivocal:
"Undoubtedly, We have sent down Taurah, wherein is the guidance and light.
According to it the Jews were ordered by Our obedient prophets and men of
learning and jurists for it was desired from them to preserve the Book of
Allah and they were witnesses to it, then fear not people, but fear Me and
do not accept mean price for Our Signs. And whoso judges not according to
what Allah has sent down, they are the persons who are infidels."(5:44)
Human Rights In An Islamic State
The Security Of Life And Property:
In the address which the Holy Prophet (Peace be upon HIM) delivered on the occasion of the Farewell Hajj, he said:
"Your lives and properties are forbidden to one another till you meet your
Lord on the Day of Resurrection." The Prophet (Peace be upon HIM) has also
said about the dhimmis (the non-Muslim citizens of the Muslim state): "One
who kills a man under covenant (i.e., dhimmi) will not even smell the
fragrance of Paradise."
The Protection Of Honor:
The Holy Quran from the English translation of the "Kanzul Iman" lays down:
"O believers! let not the men scoff at the men, perchance they may be better
than those who scoff, and nor the women at other women, perchance that
they may be better than those women who scoff, and do not taunt one
another and nor call one another by nicknames. What a bad name is, to be
called a disobedient after being a Muslim, and those who repent not, they
are the unjust. O believers! avoid most suspicions, verily some suspicion is a
sin and do not look out for faults and do not backbite one another. Would
any of you like to eat the flesh of his dead brother? You would abominate it.
And fear Allah, Verily Allah is Oft Returning, Merciful." (49:11-12) Sanctity And Security Of Private Life:
The Holy Quran from the English translation of the "Kanzul Iman" has laid down the injunction:
"O believers! enter not houses other than you own, until you take
permission and salute the residents thereof. This is better for you, haply
you may be heedful." (24:27) The Security Of Personal Freedom:
Islam has laid down the principle that no citizen can be imprisoned unless his guilt has been proven in an open court. To arrest a man only on the basis of suspicion and to throw him into a prison without proper court proceedings and without providing him a reasonable opportunity to produce his defense is not permissible in Islam. The Right To Protest Against Tyranny:
Among the rights that Islam has conferred on human beings is the right to protest against government's tyranny. Referring to it the Holy Quran from the English translation of the "Kanzul Iman" says:
"Allah likes not the utterance of evil words except one who is being
oppressed. And Allah is Hearing, Knowing." (4:148) In Islam, as has been argued earlier, all power and authority belong to Allah, and with man there is only delegated power which becomes a trust; everyone who becomes a recipient of such a power has to stand in awful reverence before his people toward whom and for whose sake he will be called upon to use these powers. This was acknowledged by Hazrat Abu Bakr (R.A.) who said in his very first address:
"Cooperate with me when I am right but correct me when I commit error;
obey me so long as I follow the commandments of Allah and His Prophet
(S.A.W.); but turn away from me when I deviate."
Freedom Of Expression:
Islam gives the right of freedom of thought and expression to all citizens of the Islamic state on the condition that it should be used for the propagation of virtue and truth and not for spreading evil and wickedness. The Islamic concept of freedom of expression is much superior to the concept prevalent in the West. Under no circumstances would Islam allow evil and wickedness to be propagated. It also does not give anybody the right to use abusive or offensive language in the name of criticism. It was the practice of the Muslims to inquire from the Holy Prophet (Peace be upon HIM) whether on a certain matter a divine injunction had been revealed to him. If he said that he had received no divine injunction, the Muslims freely expressed their opinion on the matter. Freedom Of Association:
Islam has also given people the right to freedom of association and formation of parties or organizations. This right is also subject to certain general rules. Freedom Of Conscience And Conviction:
Islam has laid down the injunction in the Holy Quran from the English translation of the "Kanzul Iman":
"There is no compulsion in religion; no doubt the virtuous path has become
clearly distinct from the erring; then whoso does not accept devil and
believes in Allah, he grasped a very firm knot which is never to open and
Allah Hears and Knows." (2:256) On the contrary, totalitarian societies totally deprive the individuals of their freedom. Indeed, this undue exaltation of the state authority curiously enough postulates a sort of servitude, of slavishness on the part of man. At one time slavery meant total control of man over man - now that type of slavery has been legally abolished but in its place totalitarian societies impose a similar sort of control over individuals.
Protection Of Religious Sentiments:
Along with the freedom of conviction and freedom of conscience, Islam has given the right to the individual that his religious sentiments will be given due respect and nothing will be said or done which may encroach upon his right. Protection From Arbitrary Imprisonment:
Islam also recognizes the right of the individual not to be arrested or imprisoned for the offenses of others. The Holy Quran from the English translation of the "Kanzul Iman" has laid down this principle clearly:
"And no soul bearer of burden will bear the burden of another. And if any
one heavily loaded calls any other to share its load, not anyone will bear
anything from its burden, even though he may be a near relation..." (35:18) The Right To Basic Necessities of Life:
Islam has recognized the right of the needy people for help and assistance to be provided to them. In the Holy Quran from the English translation of the "Kanzul Iman", it states:
"And in their wealth there was the right of the beggars and the
unfortunate." (51:19) Equality Before Law:
Islam gives its citizens the right to absolute and complete equality in the eyes of the law. Rulers Not Above The Law:
A woman belonging to a high and noble family was arrested in connection with theft. The case was brought to the Holy Prophet (Peace be upon HIM), And it was recommended that she might be spared the punishment of theft. The Holy Prophet (Peace be upon HIM) replied:
"The nations that lived before you were destroyed by Allah because they
punished the common man for their offenses and let their dignitaries go
unpunished for their crimes; I swear by Him Who holds my life in His hand
that even if Fatima, the daughter of Muhammad, had committed this crime,
I would have amputated her hand." The Right To Participate In The Affairs Of State:
It states in the Holy Quran from the English translation of the "Kanzul Iman":
"And those who obeyed the command of their Lord and established prayer and
their affairs are decided by mutual consultation and they spend something
out of Our provision in Our way." (42:38) The "Shura" or the legislative assembly has no other meaning except that the executive head of the government and the members of the assembly should be elected by free and independent choice of the people. Lastly, it is to be made clear that Islam tries to achieve the above mentioned human rights and many others not only by providing certain legal safeguards but mainly by inviting mankind to transcend the lower level of animal life to be able to go beyond the mere ties fostered by the kinship of blood, racial superiority, linguistic arrogance, and economic privileges. It invites mankind to move on to a plane of existence where, by reason of his inner excellence, man can realize the ideal of the brotherhood of man. The Holy Quran quotes come from the English translation of the "Kanzul Iman". This is, by far, the best English translation of the Holy Quran. The faults of the article above are entirely my own. All correct information gathered and written in the article above are entirely attributed to Allah. For He, in His Mercy and Kindness, shows this slave of His, the Right Path. A thousands blessings and Salams go to my hero, Prophet Muhammad (Peace be upon HIM) As-Salatu Wa-Assalamu Alaikah Ya Rasulullah.
Dr. Zubair Fattani
dr_fattani@hotmail.com

Mufti Muhammed Qamarul Hasan Qadiri
Translated by: Mohammad Ameen Marfani
Publisher: Al-Noor Society of Greater Houston, Texas, 77081

Dear Brothers in Islam,
This booklet is prepared for the sole purpose of clarifying the confusion in the Muslim Ummah about the actual day of Eid Al-Adha. Please read this with a careful understanding.

The Islamic calendar is based on sighting of the Moon. The beginning and ending of the months relies on witnessing the Moon sighting. Allah Subhanahu Wa-Ta’ala clearly mentions this in the Holy Qura’an :

'They ask you about the new moon. Say you, ‘They are the signs of time for the people and pilgrimage (Hajj).' 2:189 (Sura Al-Baqarah, Verse 189)

“And We made night and day as two signs, then put the signs of the night blotted and the sign of day shining, that you may seek grace of Allah and that you may know the numbering of years, and the reckoning. And We have explained well every thing separately.' 17:12 (Sura Bani-Israil, Verse 12)

In both of these verses the timings and days are appointed based on the Moon. The counting of years is also dependent on the passing of nights and days. The Noble Prophet of Allah (Peace Be Upon Him) also clarified this very plainly for the simplicity of his Ummah in a complete form of law.

“Allah Subhanahu Wa-Ta’ala created moon for mankind to determine time. So by sighting the Moon, start fast and end fast (Eid). If that Moon does not appear then complete the count of thirty (30) days.' (Tafseer Ibn-e-Katheer, Book 1, Page 214)

For the Muslim Ummah, Qura’an and Hadith are the norm. By virtue of the Qura’an and Hadith we know that Islamic months begin and end upon sighting of the Moon. The day after the Moon is sighted is the first day of the following month. If the Moon does not appear, for any reason, on the 29th day of any given month, then 30 days of that month should be completed and the following month be started after the completion.

Some people, upon sighting the New Moon, start assuming that the New Moon seems to be of the second day. They rely upon the supposition of the second day Moon and say this is not the first day Moon (New Moon). The following Hadith will be sufficient to nullify these comments:

“Hadhrat Abul Bakhtari (May Allah Be Pleased With Him) said, ‘We started our journey for Umrah. When we reached Batn-e-Nakhla, we saw the Moon. Someone commented that this seems like a third day Moon. Another person suggested that this is a second day Moon. Then we approached Hadhrat Ibn-e-Abbas (May Allah Be Pleased With Him) and respectfully informed him that we saw the Moon on the way. Some of us made comments of it being a second day Moon and others, third day Moon. Then Hadhrat Ibn-e-Abbas (May Allah Be Pleased With Him) asked which night you saw the Moon. We told him such and such day. He replied that the Holy Prophet (Peace Be Upon Him) said that the night you witnessed the New Moon is the night you rely on.’”
(Tafseer Qurtabi, Book 1, Vol. 2, Page 344)

This dilemma is now quite clear that Moon sighting is the basis of a month’s beginning and ending. If the Moon is not sighted on the 29th day of a given month, then thirty (30) days must be completed. At the same time when the Moon, if appearing to be thicker and staying longer on the horizon, is sighted upon a completion of 30 days, do not start speculating or assuming that it may be such and such day’s Moon. This is against the commands of our Holy Prophet (Peace Be Upon Him).

In the context we hear people saying that this is the age of science, technology, and advancements in astronomy. They conclude that we can measure the velocity and location of the Moon. Based on this, many people assume one must follow scientific means and that there is no need to observe the Moon.

With due respect, we say that Islamic Shariah bases its verdict in the light of principles of astronomy. According to astronomical explanations, at the end of the month when the Moon is waning, the time between the disappearance and appearance of the Moon by the horizon is called “Muhaaq” or the Unseen Time. During this phase, the Sun and the Moon are at approximately the same level on the horizon. Due to this, the Moon’s visibility is drowned by the Sun’s light. In result, the Moon is invisible. The period of “Muhaaq” ranges from 36 to 50 hours. However, after this phase, the Moon enters the New Moon period and emerges from the horizon (and the vicinity of the Sun). Afterwards, in the waxing phase, when the Moon is 12° (degrees) from the Sun, it becomes visible to the unaided eye.

Now take the words of Hadith which says, “Start fast with the appearance of Moon and end fast with the appearance of the Moon.” This clearly points to the principles of “Muhaaq” (when the Moon is invisible). Since the New Moon comes after completing its phase of “Muhaaq”, there is a possibility of it being seen on the horizon. This is why Islamic Shariah does not recognize the birth of the Moon in blindness; rather it considers its appearance on the horizon. The ruling of Shariah applies to the observance of the Moon. Only upon visibility does the month start, not before the appearance on the horizon.

IS EID AL-ADHA DEPENDANT UPON HAJJ ?
In North America, unfortunately, upon the announcement of starting of the month Zel-Hijjah, discussions start floating on the assumption that Eid Al-Adha should be observed on the second day of Oqoof-e-Arafaat (Hajj). Emphasis is exerted on the belief that there is no need to observe the Moon on a local level. Those who oppose this idea are thought to be wrong. Apparently, there is no logic towards that assumption. Now we will analyze the logic and ask our readers to read carefully.

If Eid Al-Adha is dependant upon Hajj, then the following objections arise:
I. Making Hajj a condition or dependency factor for Eid Al-Adha is against the Qura’an and Hadith. There is neither proof of it in the Qura’an nor Hadith because there is a long time span between the permissibility of both events. The Eidain (‘Al-Fitr’ and ‘Al-Adha’) were made obligatory in the first year of the Hijrah calendar and Hajj was made obligatory in the ninth year of the Hijrah calendar. The Eids were declared festivities eight years before Hajj was made obligatory.

“Hadhrat Anas (May Allah Be Pleased With Him) reported that when the Messenger of Allah (Peace Be Upon Him) came to Medina, the people had two days on which they engaged in games. He asked, ‘What are these two days (what is the significance)?’ They said, ‘We used to engage ourselves on them in the pre-Islamic period. The Messanger of Allah (Peace Be Upon Him) said, ‘Allah has substituted for them something better than them, the day of sacrifice (Eid Al-Adha) and the day of the breaking of the fast (Eid Al-Fitr).’” (Abu Dawood, Book 1, Page 161) / (Nasaee, Book 1, Page 231) / (Sunane Bayhaqee, Book 3, Page 277)

All of the Islamic Laws since the time of our Noble Holy Prophet (Peace Be Upon Him) are continuously being observed and followed. “Eid al Adha” and Sacrifice are also being performed continuously without termination.

The Holy Prophet (Peace Be Upon Him) performed Eid Al-Adha prayers on 10th of Zel-Hijjah and then sacrificed animals. Now for argument’s sake, let us consider that Eid Al-Adha is dependant upon Hajj. Then the question arises: How did Muslims perform Eid Al-Adha and sacrifice animals without the Hajj for those eight years that didn’t have Hajj?

Apart from this, other doors of objection open up.

II. As today’s technology in communication and its progressions make the transfer of information seem easy, knowing the day of Oqoof-e-Arafaat is simple. But when these technologies were not available, then depending upon Oqoof-e-Arafaat to observe Eid Al-Adha would be impossible. In those days the information of Ooqoof-e-Arafaat would reach distant locations relative to Mecca in months, only after people come back from the journey of Hajj.

Keeping in mind the above fact, how is it possible for Islamic Shariah to command its followers to go through the hardship which is beyond their reach? Allah says in the Qura’an:

“Allah places not burden on any soul but to the extent of his strength...”
2:286 (Sura Al-Baqarah, Verse 286)

Still, who knows that in this technological age, how many parts of the world have no communication; and yet, Islam is practiced there and those who reside there observe their Eid day based solely on local Moon sighting.

III. To link Eid Al-Adha with Hajj does not have any basis, as Hajj is an act of worship which is limited to a specific location. On the contrary, Eid Al-Adha and sacrificing animals are observed all over the world. How can a global event depend on a local event?

IV. Not having any Islamic historical evidence to link Hajj with Eid Al-Adha, and inventing something which has no consistency and yet calling it an Islamic act, how can one suspend the Islamic Shariah’s rules and formulate something new that never happened in Islamic history. To follow something unlawful can result in weakening the religion. (May Allah protect us from such things. Aameen!)

V. Under the situation of the conflicting doctrine, it will follow that Eid Al-Adha should be observed on a date other than the 10th of Zel-Hijjah with the exception of Saudi Arabia, even though its dependency is upon the 10th of Zel-Hijjah. As according to Hadith, Eid Al-Adha is to be observed on the 10th of Zel-Hijjah only.

“Hadhrat Baraa bin Aazib (May Allah Be Pleased With Him) reported that the Messenger of Allah (Peace Be Upon Him) gave us a sermon on the day of Nahr (10th of Zel-Hijjah).”
(Bukhari, Book 1, Page 132)

Suppose that the Moon is not sighted in Saudi Arabia; but in the countries west of Saudi Arabia, it is observed. So when in Saudi Arabia it will be the 9th of Zel-Hijjah, in the countries west of Saudi Arabia, it will be the 10th of Zel-Hijjah. If you follow the conflicting doctrine, in Saudi Arabia Eid Al-Adha will be on Hajj day, but for people in western countries Eid-Al-Adha will be on the 11th of Zel-Hijjah. And that is against the rules of Shariah. Now suppose in Saudi Arabia the moon is sighted, but for any reason it is not sighted in any countries west of Saudi Arabia. If it is 9th of Zel-Hijjah in Saudi Arabia, then in western countries it will be 8th of Zel-Hijjah. Under this condition, if Eid Al-Adha and sacrifice are dependant upon Hajj, then the countries west of Saudi Arabia will have to observe Eid Al-Adha on the 9th of Zel-Hijjah which is, again, a deviation from laws of Shariah. In Saheeh Bukhari, this Hadith is mentioned:

“Hadhrat Baraa (May Allah Be Pleased With Him) reported: The Messenger of Allah (Peace Be Upon Him) gave us a sermon on the day of Nahr (10th of Zel-Hijjah): ‘The first thing we will do on this day of ours is offer the Eid prayer and upon return we will sacrifice the animals. Whoever did so, he acted according to our Sunnah, and whoever sacrificed before the prayer, what he offered was just meat he presented to his family, and that will not be considered as sacrifice.’ Abu Burdah bin Niyaar (May Allah Be Pleased With Him) got up, and said, ‘O Messanger of Allah, I sacrificed before Eid Al-Adha prayers. Now I only have a baby ram that looks like it is a little well over one year old.’ The Prophet (Peace Be Upon Him) said, ‘Sacrifice it but it will not be sufficient for any-one else after you.’” (Bukhari, Book 1, Page 132)

From the study of this Hadith, it is very clear that sacrifice before Eid Al-Adha prayer is rejected by the Holy Prophet and he ordered Abu Burdah (May Allah Be Pleased With Him) to sacrifice another animal. Now, consider those who make Oqoof-e-Arafaat a condition for Eid Al-Adha and sacrifice. They may perform their sacrifice one day prior to the actual day. How do you think their sacrifice will be accepted in accordance with the rules? There is no danger of delaying the sacrifice and the Eid prayers (with a legitimate excuse) until the 12th of Zel-Hijjah. Even without an excuse, delaying Eid prayers is permissible as an undesirable (Makrooh) act. Fiqh-e-Hanafi’s renowned book: “Fatawa Qazi Khan” mentions the following:

“If the Eid Al-Adha prayer, with a legitimate excuse, or not, is not performed on the first day (10th of Zel-Hijjah), then it should be performed on the second day (11th of Zel-Hijjah). And if it is not performed on those two days, then it should be performed on the third day (12th of Zel-Hijjah). After that, it can not be validly performed.”
(Fatawa Qazi Khan, Volume 1, Page 89)

In the light of these explanations, all aspects are quite clear that if Eid Al-Adha prayers and sacrifices are performed before the 10th of Zel-Hijjah, they will not be accepted in the eyes of Shariah. But if they are performed after the 10th of Zel-Hijjah, Eid Al-Adha and sacrifices, with a legitimate excuse, will be treated as performed without any defect. Without any excuse, they will be acceptable, but undesirable (Makrooh).

WHAT IS THE MEANING OF “UNITY OF THE UMMAH” ?
Some people, for the sake of unity of the Ummah, suggest that Eid Al-Adha should be observed at the same time throughout the world. However, this act is impossible because of the different time zones of the world. The entire globe cannot follow the same time zone. For example, when it is 12:00 noon in Saudi Arabia, it is 8:00 PM in Sydney, Australia and 3:00 AM in Chicago, Illinois. So making Saudi Arabia a base, we can not have the prayer of Zuhr at the same time in Sydney and Chicago.

Likewise, the Moon sighting in various parts of the world is different. Conclusively, the start and end of the months are also different because they are based on the actual Moon sighting, as Islamic months start at the appearance of the New Moon (and end as the New Moon of the next month is sighted). The Islamic concept of the unity of the Ummah is not whether the start of Ramadan, Eid Al-Fitr, or Eid Al-Adha is observed at the same time. This is even against the principles of nature.

The unity of the Ummah means that mutual relationships and cooperation must be firm. The conflict among the Ummah must be resolved. Our strength should be protected from creating divergences. There should be adherence to Allah’s Halal (Permissible) and Allah’s Haram (Prohibited) as commanded by him. Any act that is Mustahab (doing such a deed will be rewarded but not doing it will not result in punishment) should be accepted as permissible and worthy of being rewarded. The same theme of unity is described in the Holy Qura’an:

“And obey Allah and His Messenger, and dispute not with one another, otherwise you will show timidity, and your tied strength will depart from you, and be patient.” 8:46 (Sura Al-Anfal, Verse 46)

Unity never means to disregard and disrespect Shariah and in the name of unity, observe Ramadan, Eid Al-Fitr, and Eid Al-Adha whenever we please. Observing Eid without any evidence or starting Ramadan without evidence of Shariah so that the unity would be maintained is completely against the rulings of the Qura’an and Hadith.

We humbly request our Muslim brothers to not waste their ‘Ibaadat (Rituals). Please do not ignore the obviously clear commands and injunctions of Allah and his Apostle and become guilty in the eyes of Allah and his Apostle. When you see the Moon, start the month; and if you can not see the Moon (for any reason), wait for an acceptable witness according Shariah. If the witness is up to the standards of the rules of Shariah, then the new month starts. Otherwise, as the Noble Prophet (Peace Be Upon Him) instructed, complete the thirty (30) days. Saudi Arabia’s prominent scholar Abdul Azeez bin Baaz himself, in his Fatawa (Verdict), ordered:

“The most trusted and authentic source of Moon sighting for a town is a local one.” [Further, he says,] “Some people think that the whole world should follow the Moon sighting of Mecca, Saudi Arabia and make it the base of their Ramadan and Eid judgment. However, in the pure form of Shariah, there is neither any proof of it, nor is there any origin to this.” (Al-Baath Al-Islami, Zel-Hijjah 1399 Hijri)

We surrender ourselves in the supplication to Allah: May He give the Muslims the ability to obey and follow the pure form of Shariah to the fullest. Aameen; Bejahe Habeebihee Sayyedil Mursaleen (Peace Be Upon Him).

Al-Noor Society of Greater Houston
6443 Prestwood
Houston, TX 77081
Tel: (713) 779-1304

Activities of Masjid Al-Noor, Houston:
1. Five times prayer with Jama’at
2. Full time Hifz-ul-Quran classes
3. Regular Quran Nazirah classes, to teach how to read the Holy Quran
4. Sunday special classes for children of various ages
5. Arabic language class every Tuesday
6. Dars-e-Quran and Hadith every Friday
7. Ashura-e-Muharram-ul-Haraam
8. Urs-e-Imam Ahmad Raza
9. Eid-e-Milad-un-Nabi 
10. Gyarhween Sharif
11. Urs-e Khwaja Gharib Nawaz
12. Shab-e-Meraj
13. Shab-e-Baraa’t
14. Ramadhan-ul-Mubarak celebrations
15. Observance of Khulafa-e-Rashideen Days
16. Aimmah-e-Arbaa’h Day
17. Marriage Ceremony
18. Funeral Service
19. Family Counseling
20. Bazm-e-Hassan Naat Program