The Muslim Declaration on Nature - Assisi 1986

 

The Muslim Declaration on Nature – Assisi 1986

 

By His Excellency Dr. Abdullah Omar Nasseef

 

This Muslim Declaration on Nature was one of original Assisi Faith Declarations created in 1986, for a meeting held in Assisi by WWF-International and the Alliance of Religions and Conservation (ARC). The meeting stemmed from an idea by HRH the Prince Philip, to invite five leaders of the five major world religions – Buddhism, Christianity, Hinduism, Islam and Judaism – to come and discuss how their faiths could help save the natural world. www.arcworld.org

The essence of Islamic teaching is that the entire universe is Allah’s creation. Allah makes the waters flow upon the earth, upholds the heavens, makes the rain fall and keeps the boundaries between day and night. The whole of the rich and wonderful universe belongs to Allah, its Maker. It is Allah who created the plants and the animals in their pairs and gave them the means to multiply. Then Allah created mankind – a very special creation because mankind alone was created with reason and the power to think and even the means to turn against his Creator. Mankind has the potential to acquire a status higher than that of the angels or sink lower than the lowest of the beasts.

The word ‘Islam’ has the dual meaning of submission and peace. Mankind is special, a very particular creation of Allah. But still we are Allah’s creation and we can only properly understand ourselves when we recognise that our proper condition is one of submission to Allah who made us.

“For the Muslim, humankind’s role on earth is that of a Khalifah – vicegerent or trustee of Allah. We are Allah’s stewards and agents on Earth. We are not masters of this Earth; it does not belong to us to do what we wish. It belongs to Allah and He has entrusted us with its safekeeping.”

And only when we submit to the Will of Allah can we find peace: peace within us as individuals, peace between man and man, and peace between man and nature. When we submit to the Will of Allah, we become aware of the sublime fact that all our powers, potentials, skills and knowledge are granted to us by Allah. We are His servants and when we are conscious of that, when we realise that all our achievements derive from the Mercy of Allah, and when we return proper thanks and respect and worship to Allah for our nature and creation, then we become free. Our freedom is that of being sensible, aware, responsible trustees of Allah’s gifts and bounty.

For the Muslim, mankind’s role on earth is that of a Khalifah – vicegerent or trustee of Allah. We are Allah’s stewards and agents on Earth. We are not masters of this Earth; it does not belong to us to do what we wish. It belongs to Allah and He has entrusted us with its safekeeping. Our function as vicegerents, Khalifahs of Allah, is only to oversee the trust. The khalifah is answerable for his/her actions, for the way in which he/she uses or abuses the trust of Allah.

Islam teaches us that we have been created by Allah, that we will return to Allah for Judgement, and that we are accountable for our deeds as well as our omissions. The khalifah will have to render an account of how he treated the trust of Allah on the Day of Reckoning. The notion that describes the accountability of the khalifah is akhirah (the Hereafter). Islam is the guidance of how to live today so that we can face the akhirah: it is the Message which informs us of what will be involved in that reckoning.

The central concept of Islam is Tawhid – the Unity of Allah. Allah is Unity and His Unity is also reflected in the unity of mankind, and the unity of man and nature. His trustees are responsible for maintaining the unity of His creation, the integrity of the Earth, its flora and fauna, its wildlife and natural environment. Unity cannot be had by discord, by setting one need against another; it is maintained by balance and harmony. Therefore, Muslims say that Islam is the middle path and we will be answerable for how we have walked this path and how we have maintained balance and harmony in the whole of creation around us.

So unity, trusteeship and accountability, that is tawhid, khalifah and akhirah, the three central concepts of Islam, are also the pilars of the environmental ethics of Islam. they constitute the basic values taught by the Qur’an. it is these values which led Muhammad, (peace be upon him), the Prophet of Islam, to say: ‘Whosoever plants a tree and diligently looks after it until it matures and bears fruit is rewarded’, and ‘If a Muslim plants a tree or sows a field and men and beats and birds eat from it, all of it is a charity on his part’, and again, ‘The world is green and beautiful, and Allah has appointed you as His stewards over it.’ Environmental consciousness is born when such values are adopted and become an intrinsic part of our mental and physical make-up.

And these are not remote, other-wordly notions, they concern us here and now. If you were to ask me what the notion of the Hereafter has to do with here and now, my answer might surprise you. I would say nuclear power and biotechnology. Both of these are very present here-and-now issues. Both have benefits and costs. Both have implications for the health and well being of mankind and nature. If I sincerely intend to be Allah’s khalifah, His steward on Earth, then I must have an opinion about them and prepare myself to make chioces about them, because I will be accountable for what mankind has wrought with these devices in the Hereafter.

Islam is a very practical world view. It seeks, in all its principles and injunctions, to give pragmatic shapes to its concepts and values. Indeed, the notion of tawhid and khalifah have been translated into practical injunctions in the Shari’ah (Islamic Law). Surah Shari’ah institutions as haram zones, inviolate areas within which development is prohibited to protect natural resources, and hima, reserves established soley for the conservation of wildlife and forests, form the core of the environmental legislation of Islam.

The classical muslim jurist, Izzad-Din Ibn Abdas-Salam, used these aspects of the Shari’ah when he formulated the bill of legal rights of animals in the thirteenth century. Similarly, numerous other jurists and scholars developed legislations to safeguard water resources, prevent over-grazing, conserve forests, limit the growth of cities, protect cultural property, and so on. Islam’s environmental ethics then are not limited to metaphysical notions; they provide a practical guide as well.

Muslims need to turn to this nexus of values, this way of understanding themselves and their environment. The notions of unity, trusteeship and accountability should not be reduced to matters of personal piety; they must guide all aspects of their life and work. Shari’ah should not be relegated just to issues of crime and punishment, it must also become the vanguard for environmental legislation.

We often say that Islam is a complete way of life, by which it is meant that our ethical system provides the bearings for all our actions. Yet our actions often undermine the very values we cherish. Often while working as scientists or technologists, economists or politicians, we act contrary to the environmental dictates of Islam. We must imbibe these values into our very being. We must judge our actions by them. They furnish us with a world-view which enables us to ask environmentally appropriate questions, to draw up the right balance sheet of posibilities, and to properly weigh the environmental costs and benefits of what we want, what we can do within the ethical boundries established by Allah, without violating the rights of His other creations.

 

If we use the same values, the same understanding in our work as scientist or technologist, economist or politician, as we do to know ourselves as Muslims – those who submit themselves to the Will of Allah – then, I believe, we will create a caring and practical way of being, doing and knowing; a true Islamic alternative to the environmentally destructive thought and actions which dominates the world today.

 

Posted in: @Parliament of World Religions

Article, Special Feature

Courtesy

Copyright @Parliament of World Religions

Written by Dr. Abdullah Omar Naseef

February 20, 2015

 

Dr Abdullah Omar Nasseef Attends Islamic-Catholic Committee Meeting in Rome

 

WMC’s President attends Islamic-Catholic 

Committee Meeting in Rome in 2008

Dr Mozammel Haque

There can be no true and lasting peace without Justice. This statement came out from the 14th meeting of the Islamic-Catholic Liaison Committee held in the Vatican, on 11-13 June 2008, corresponding to 7-9 Jumada at-Thani, 1429 A.M. The Catholic delegation was headed by Cardinal Jean-Louis Tauran, President of the Pontifical Council for Interreligious Dialogue, Vatican City. There were ten participants from the Muslim world and ten from the Vatican and other Churches. Usually, the Committee pick up the current topic for discussion every year. Some scholars from both sides prepare papers for presentation.

This year the theme was "Christians and Muslims as Witnesses of the God of Justice, of Peace and of Compassion in a World Suffering from Violence". There were six papers: three from the Muslim world and another three from the Catholic group.

Speaking about the subject, Dr. Abdullah Omar Nasseef, the President of the World Muslim Congress, who attended the meeting, told me in an interview, while he was passing through Heathrow airport on his way back to Saudi Arabia: "The papers were on 'God is God of Mercy' and we are witnesses of the Mercy of God. Islam and other religions call for justice and kindness and harmony among the people. This is what we emphasized. This year the discussion was very good and straightforward; because we know all religions call for peace and order and kindness and cooperation between the religions".

Dr. AI-Moqri Abou Zyad al-ldrissi from Morocco spoke on the subject 'God is the God of Mercy'. He also spoke on the Mercy from the Life of the Prophet (peace be upon him) and his behaviour. Dr. al-ldrissi is an MP in the Parliament of Morocco and the Chairman of the Moroccan-Russian Friendship Organization. He is also a good writer. A Member of Parliament from Algeria, an ex-Minister, also spoke about Justice, Islam, and so on and there were two more speakers. There was Sheikh Professor Shaheed of the Supreme Muslim Council of Ireland. He is the chair of the European Muslim Council.

"There were some absentees. Some of the members failed to attend the meeting and sent their apologies, such as the apologies which came from AI-Azhar. The Muslim World League was not there and also some other members," said Dr. Nasseef.

The Pontifical Council released a statement about the meeting, which had the theme "Christians and Muslims as Witnesses of the God of Justice, of Peace and of Compassion in a World Suffering From Violence."

Statement

The Vatican statement said, "The topic was treated from a religious point of view according to the teaching of our two religious traditions."

The committee agreed on five points, the first being that "from the inherent dignity of each human being stem fundamental rights and duties."

They added: "Justice is a priority in our world. It requires, beyond the implementation of the existing legal provisions, the respect of the fundamental needs of individuals and peoples through an attitude of love, fraternity and solidarity. There can be no true and lasting peace without justice.

"Peace is a gift from God and also requires the commitment of all human beings, and particularly believers, who are called to be vigilant witnesses to peace in a world afflicted by violence in many forms.

"Christians and Muslims believe that God is compassionate and therefore they consider it their duty to show compassion towards every human person, especially the needy and the weak." Finally, the committee affirmed that "if authentically practiced, effectively contribute in promoting brotherhood and harmony in the human family."

The Islamic-Catholic Liaison Committee, with four international Islamic organisations convening annually, came into being in 1995, about years ago when Dr. Nasseef was in the Muslim World League as Secretary General. In 1998, an agreement was signed with AI-Azhar, one of the world's oldest universities and Islam's most widely known and respected institution of higher learning. And there were regular meetings. Sometimes there were special and extraordinary meetings on some issues such as 9/11 and some other issues. Generally, the Islamic-Catholic Committee meets once in a year.

After the meeting, the participants of the Islamic-Catholic Meeting were taken to the Pope Benedict XVI. About the meeting with the Pope, Dr. Nasseef said, "he was kind and welcomes everybody, he encourages the dialogue and is looking forward that the religions can cooperate to bring peace and harmony between people and to eliminate some of the difficulties which are being faced here and there." Cardinal Jean-Louis Tauran and Archbishop Pier Luigi Celata, the President and the Secretary, respectively, of the Vatican dicastery participated.

International Islamic Conference for dialogue

Replying to my queries about the International Islamic Conference for Dialogue at Makkah al-Mukarramah, Dr. Nasseef said, "The Pope mentioned very briefly. He is looking forward that according to the wishes of King Abdullah of Saudi Arabia some regular arrangements can be made for religions to work together and there is international dialogue between religions and civilizations groups. He is hoping that this will happen."

Dr. Nasseef also added, "The Pope was encouraging. And the Cardinal Tauran, head of the Catholic delegation and in-charge of inter-religious dialogue in the Vatican City, was very positive and his words were very encouraging.” – M. H.

 

First Published in

The Muslim World, January Issue, 2008,

Published by Motamar al-Alam-Al-Islami,

Islamabad Pakistan

 

 

 

Professor Dr Tariq Ramadan on Prophet Muhammad (peace be upon him)

 

Professor Dr Tariq Ramadan on Prophet Muhammad (PBUH)

 “Say [O Messenger]: If you love God, follow me:

God will love you.” – Al-Qur’an*

 

Dr. Mozammel Haque

The Messenger taught his Companions to love God, and the Qur’an taught them in return: “Say [O Messenger]: If you love God, follow me: God will love you and forgive you your sins.” (Al-Qur’an; 3:31)

 This is the month of Rabi al-Awwal, when Prophet Muhammad (peace be upon him), the last and final Prophet of Almighty Allah, was born in Makkah. The Holy Qur’an, the Final Revealed Book, was revealed to him through Angel Gabriel. I was reading a book: The Messenger: The Meanings of the Life of Muhammad, (peace be upon him by Tariq Ramadan and I am presenting some of his thoughts and ideas through this column. “He (The Prophet) received and transmitted the last revealed book, the Qur’an, which repeatedly insists on the eminent and singular position of the Messenger of God, all at once a prophet, a bearer of news, a model, and a guide. He was but a man, yet he acted to transform the world in the light of Revelation and inspirations he received from God, but also fully accepted his own humanity in what makes Muhammad an example and a guide for the Muslim faithful.” (page ix)

 Intimate relationship of trust and love

While pointing out the intimate relationship of love and trust, Professor Ramadan wrote: The essence of the Islamic message is wholly expressed in this intimate relationship of trust and love with the Most High, establishing a direct link between the individual and his or her Creator, Who has chosen to demonstrate exemplary behaviour through a messenger, a human being, whom He has set as a model. Three verses were later to synthesize the exact substance of this teaching: “When My servants as you concerning Me; I am indeed close [to them]: I respond to the prayer of every supplicant when he or she calls on Me.” (Al-Qur’an; 2:186)

 The Prophet (peace be upon him), at the heart of this intimate relationship, opens the way: Allah the Almighty said: “Say: If you love God, follow me: God will love you and forgive you your sins.” (Al-Qur’an; 3:31)

 The Prophet is the epitome of the human being aspiring to the divine beyond the finitude of life: Al-Qur’an says: “You have indeed in the Messenger of God an excellent example for the person who hopes in [aspires to get close to] God and the final Day and who remembers God intensely.” (Al-Qur’an; 33:21)

 Not to compromise principles for wealth and power

In the early years in Makkah when the situation was getting increasingly difficult for Muslims, when insults, rejection, and ill-treatment became the rule, Prophet Muhammad (peace be upon him) began looking for a solution to alleviate the trials and suffering endured by the first Muslims. He was thought of approaching Walid, the chief of the Makhzum clan. Professor Ramadan wrote the story thus: “While he was setting forth his arguments and trying to win Walid’s support, the Prophet was interrupted by a blind man, poor and old, who had already converted to Islam and was asking him to recite some surahs from the Qur’an for him. Muhammad first turned aside calmly, but he soon became irritated by the insistence of this old man, who was preventing him from presenting his case to Walid. The chief, full of contempt, eventually refused even to hear the matter. A surah was to be revealed as a result of this incident, requiring Muslims to draw a lesson from it for eternity:

 “In the name of God, Most Gracious, Most Merciful. He (the Prophet] frowned and turned away, because the blind man came to him. But what could you tell but that perhaps he might grow in purity? Or that he might receive admonition, and the reminder might profit him? As to one who regards himself as self-sufficient, you attend to him, though it is no blame to you if he does not grow in purity. But as to he who came to you striving earnestly, and with fear [in his heart], of him you were unmindful. By no means [should it be so]! For it is indeed a message of remembrance. Therefore let who will, keep it in remembrance.” (Al-Qur’an; 80:1-12)

 “The Prophet, moved by his desire to protect his community, is here reproached by his Educator, who teaches him never to turn away from a human being, regardless of whatever difficult circumstances the Prophet might be facing, even though the person might be poor, old and blind. Seeking the protection of a person of distinction, socially and politically useful, Muhammad (peace be upon him) had neglected a poor man, apparently of no significance to his cause, who was asking for spiritual solace; this mistake, this moral slip, is recorded in the Qur’an, which through this story teaches Muslims never to neglect a human being, never to turn away from the poor and needy, but rather to serve and love them. The Prophet was never to forget this teaching, and he repeatedly invoked God, saying: “O God, we implore You to grant us piety, dignity, [spiritual], wealth, and love of the poor.”

 Commenting on this Professor Ramadan wrote: “No one must ever let power or social, economic, or political interests turn him or her away from other human beings, from the attention they deserve and the respect they are entitled to. Nothing must ever lead a person to compromise this principle of faith in favour of a political strategy aimed at saving or protecting a community from some peril. The freely offered, sincere heart of a poor, powerless individual is worth a thousand times more in the sight of God than the assiduously courted, self-interested heart of a rich one.” (page 48-49).

“History, with its many examples of how the thirst for power and wealth has led individuals to compromise their principles, has since taught us how true this intuition was. In this respect, another of the Prophet’s warnings echoes in our minds, addressing his spiritual community for the centuries to come: “For every [spiritual] community there is an object of discord, tension, and disorder [fitnah], and for my community, this object is money.”, quoted by Professor Ramadan (page 49).

 Begin every act invoking the Name

of Allah the Almighty

While writing the biography of the Prophet (peace be upon him), Professor Ramadan mentioned another incident. The Quraysh were at a loss about how to prevent the Prophet’s message from spreading further. They decided to send a delegation to Yathrib to ask Jewish dignitaries. The Rabbis suggested the people of Makkah should ask him three key questions. Back in Makkah, they went to the Prophet (peace be upon him) and asked him the three questions. The Prophet replied almost instantly: “I shall answer your questions tomorrow!” (page 57)

 But the next day, the Angel Gabriel did not appear. There was no Revelation. Nor did the Angel come the day after. Professor Ramadan said, “Two weeks later, he received a Revelation and an explanation: “Never say of anything, “I shall do that tomorrow,” except: “If God so wills,” and remember your Lord [Rabb, “Educator”] when you forget, and say: “I hope that my Lord will guide me ever closer than this to the right course.” (Al-Qur’an; 18:23-24)

 “This Revelation once again involved and a teaching: it reminded the Prophet that his status, his knowledge, and his fate depended on his Rabb, on the One and Sovereign God, and that he must never forget it. This is how one should understand the meaning of the phrase Insha Allah, “if God so wills”: it expresses the awareness of limits, the feeling of humility of one who acts while knowing that beyond what he or she can do or say, God alone has the power to make things happen. This is by no means a fatalistic message: it implies not that one should not act but, on the contrary, that one should never stop acting while always being aware in one’s mind and heart of the real limits of human power. For the second time, the Prophet was called to account by the Transcendent. Whatever adversity one faces, one’s strength and freedom on earth consist in remaining constantly aware of one’s dependence on the Creator.” (page 57)

 “Only later was the Prophet to receive the answers to the three questions he had been asked. The delay was paradoxically to strengthen the believers’ conviction and to baffle the Prophet’s interlocutors: his initial inability to answer and then the belated communication of Revelation proved that Muhammad (peace be upon him) was not the author of the Book that was being constituted and that he did actually depend on his Rabb’s will,” wrote Professor Ramadan (Page 58).

 Remember God’s Infinite Power and never

pronounce final judgement on anybody

While narrating the story of Umar’s conversion, Professor Ramadan wrote: Umar had gone out of his home determined to kill the Prophet, blinded by his absolute negation of the One God; there he was, a few hours later, changed, transformed, as the result of a conversion induced by a text and the meaning of God. He was to become one of the most faithful Companions of the man he had wished dead.”

Commenting on Umar’s conversion, Professor Ramadan wrote: “This heart’s revolution was a sign, and it carried a twofold teaching: that nothing is impossible for God, and that one should not pronounce final judgements on anything or anybody. This was a reminder of the need of humility in all circumstances: for a human being, remembering God’s infinite power should mean healthy self-doubt as to oneself and suspending one’s judgement as to others. Thus, the more he moved forward with God, every day becoming more of a model for his Companions and for eternity, the more the Prophet was attaining humility and modesty as expressed in being, knowledge, and judgement.” (Page 65).

 Key to Paradise

This year, 2013, during the month of Rabi al-Awwal, I was reading a book , Biography of the Prophet (peace be upon him) written by Shaikh Abdullah Ibn Al-Shaikh Muhammad Ibn Abdul Wahab, translated by Sameh Strauch and published by Darussalam, in 2006.

The Prophet (peace be upon him) said to Mu’az, “Oh, Mu’az! You are going to People of the Scripture and they will ask you regarding the keys to Paradise; tell them that the keys to Paradise are the words: “La Illaha Illallah” (None has the right to be worshipped except Allah). These words pass through everything until they reach Allah, and there is no barrier between Him and it. Whoever comes on the day of Resurrection with these words, sincerely, they will outweigh his sins.” (Vol. II, page 859)

 Equality before law

During the Conquest of Makkah, a woman from Banu Makhzoom stole something and the Messenger of Allah (peace be upon him) was informed of it and he ordered that her hand be cut off, as reported in the authentic Hadith. Her people hastened to Usamah Ibn Zaid Ibn Harithah to ask him to intercede for her with the Prophet (peace be upon him). When Usamah interceded for her with the Messenger of Allah (peace be upon him), the colour of the face of Allah’s Messenger changed and he said, ‘Do you intercede with me in a matter involving one of the legal punishments prescribed by Allah?”

 In the afternoon, the Messenger of Allah (peace be upon him) got up and delivered a sermon to the people. He praised Allah as He deserves to be praised and then said; “Amma Badu

 (To proceed): The nations prior to you were destroyed because if a noble person amongst them stole, they used to excuse him, and if a poor person amongst them stole, they .would inflict the legal punishment on him. By Him in Whose Hand is Muhammad’s soul, if Fatimah, the daughter of Muhammad stole, I would cut off her hand.” (Vol. II, page 689).

*First published in The Muslim Weekly, London in 2010 &

also in the monthly Magazine , The Muslim World, published 

by World Muslim League, Pakistan in March 2010.

 

The Month of Muharram - Its Importance and Significance

The Month of Muharram:

Its Importance and Significance

 

Dr. Mozammel Haque

The Islamic Calendar is based on the Lunar Calendar consisting of 354-355 days annually and is 10-11 days shorter than the Solar Calendar. The Lunar month is based on the time it takes the moon to complete a single orbit around the earth and it is just over 29 and half days. There are many advantages to the Lunar Calendar. For example, the various dates in the Islamic Calendar such as Ramadan and Hajj rotate every year and are not fixed like the Solar year. People, therefore, will perform acts of worship in various climatic conditions and in different length of hours in submission to the Will of Allah where human imagination plays no part. 

Origin of the Hijri Calendar 

The Islamic Calendar was first introduced by the close companion of the Prophet (peace be upon him), the second Caliph Umar ibn Al-Khattab (May Allah be pleased with him) in 16 AH/637 AD. During his leadership of the Muslim community in approximately, 637 AD, he consulted with his advisors in order to come to a decision regarding the various dating systems used at that time. It was agreed that the appropriate reference point for the Islamic Calendar was the Hijrah, since it was an important turning point for the Muslim community. The event of Hijrah, the migration of the Beloved Prophet Muhammad (peace and blessings be upon him) from Makkah to Madinah in 622 AD was chosen to begin the Islamic Calendar because it was the first major sacrifice made by the whole Muslim Ummah for the preservation of Islam in its formative period. After the emigration to Madinah (formerly known as Yathrib), the Muslims were able to organise and establish the first real Muslim community, the real Islamic state with social, political, and economic independence. 

 Muharram:

 the First Month of the Islamic Calendar 

Muharram is the first month of the Islamic Calendar. There are twelve months in the Islamic Calendar. As the Qur'an says: Lo! The number of the months with Allāh is twelve months by Allāh’s Ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them...(Al-Qur'an - 9:36) "It is He Who made the sun to be a shining glory, and the moon to be a light of beauty, and measured out stages for it, that you might know the number of years and the count of time. Allah did not create this except in truth and righteousness. And He explains His signs in detail, for those who understand" (10:5). In his final sermon before his death, the Prophet Muhammad (peace and blessings be upon him) said, among other things, "With Allah the months are twelve; four of them are holy; three of these are successive and one occurs singly between the months of Jumaada and Sha'ban."

 The four sacred months (al-Asshhur al-Hurum) are Rajab, Dhul Qa‘dah, Dhul Hijjah and Muharram. Out of the four sacred months, Muharram has been blessed with certain specific virtues. The companions were also consulted on which month should mark the beginning of the year, Caliph Umar al-Khattab and Uthman ibn Affaan (May Allah be pleased with them), chose Al-Muharram due to it being a sacred month and because it follows the month of Dhul Hijjah, which is when the Muslims perform Hajj – or the pilgrimage, which was the last pillar of Islam that Allah enjoined upon the Muslims. Al-Muharram also follows the month in which the Prophet (peace and blessings be upon him) pledged allegiance to the Ansar (his Madinain supporters) to emigrate to Madinah and this pledge of Allegiance was one of the introductory acts of emigration. Due to all these reasons, Al-Muharram was deemed the most suitable month to begin the Islamic Calendar.

Muharram the first month of the Islamic Calendar, were considered sacred. Muharram is so called because it was unlawful to fight during this month; the word is derived from the word “haram” meaning forbidden. The month of Muharram is also of great religious significance to Muslims the world over. It is held to be the most sacred of all the months, excluding Ramadan. The word “Muharram” is often considered synonymous with “Ashura”, the tenth day of the month of Muharram. 

 Fasting in the month of Muharram

Fasting is advocated in the month of Muharram. The Prophet (peace and blessings be upon him) said: “The best fasts after the fasts of Ramadan are those of the month of Muharram.” Although the fasts of the month of Muharram are not obligatory, yet one who fasts in these days out of his own will is entitled to a great reward by Allah the Almighty. The Holy Prophet Muhammad (Peace and blessings be upon him) said: "The best of fasts besides the month of Ramadhan is the fasting of Allah's month of Muharram." (Muslim) In another Hadeeth, Ibn Abbas reports: "that the Messenger of Allah (Sallallahu-Alayhi-Wasallam) said: "The one that keeps a fast in the month of Muharram will receive the reward of thirty fasts for each fast (in this sacred month)." (Tabraani) Although the fasts of the month of Muharram are not obligatory, the one who fasts in these days out of his own will and choice is entitled to a great reward by Almighty Allah. The Hadith citied above signifies that the fasts of the month of Muharram are the most rewardable among the Nafl fasts i.e. the fasts one observes out of his own choice without being obligatory on him.

 10th day of Muharram (Aashora)

Although the month of Muharram is a sacred month as a whole, the 10th of Muharram is the most sacred among all its days. The day is named “Ashurah”. It is one of the most important and blessed days of Allah in the Islamic Calendar. Some ulama (Scholars) are of the opinion that before the fasts of Ramadan, the fast of the day of Ashura was compulsory upon the Ummah. This is stated in a Hadith reported by A'ishah that the beloved Prophet (peace and blessings be upon him) ordered the observance of the fast of Ashura. However, when the fast of Ramadan became compulsory, then whosoever wished, kept this fast and whosoever desired did not observe the fast. (Bukhari) Ibn Abbas reported, “I did not see Rasulullah sallallahu 'alayhi wassallam anxiously await the fast of any day, which he gave preference to over other days, but this day, the day of Ashura.” (Bukhari) It is also said by scholars that since the beginning of this world, Ashura day has been a very important day. On this day great signs of Allah’s power and glory have appeared in the world. On this day many Prophets were born and they were instituted to the office of prophecy. On this day, Prophets, Saints and Sincere servants of Allah were blessed with miracles and spiritual powers.

On Ashura Day the following have taken place: 1. Repentance of Prophet Adam (Allah’s blessing be upon him) was accepted by Allah 2. The ship of Prophet Nuh (Noah) (Allah’s blessing be upon him) came to rest on a mountain called Al-Judi. 3. Prophet Ibrahim (Abraham) (Allah’s blessings be upon him) was born on this day. 4. He got the title Khalil-ullah (friend of Allah) on this day. 5. The fire in which Prophet Ibrahim (Allah’s blessings be upon him) was thrown by the king Namrud become cool and means of safety for Prophet Ibrahim, by the order of Allah. 6. Allah delivered Prophet Ayub (Job) (Allah’s blessings be upon him) from distress and he was restored to prosperity. 7. By the Grace of Allah, Prophet Yunas (Jonah) (Allah’s blessings be upon him), after being swallowed by a huge fish (whale) for forty days, was casted out on the shore. 8. Prophet Mussa (Moses) (Allah’s blessings be upon him) got victory over Pharaoh. 9. Prophet Suleman (Solomon) (Allah’s blessings be upon him) was made a king to rule over mankind, Jins, Animals and the air. 10. Prophet Idris (Enoch) (Allah’s blessings be upon him) and Prophet Issa (Jesus) (Allah’s blessings be upon him) were lifted up alive. 11. Imam Hussain (Allah be pleased with him), the grandson of our beloved Prophet, got martyred at Karbala in Iraq. 12. The day of resurrection and judgement will take place on this day (Ashura) (Ghunia-Al-Talibeen & Tafseer-e-Sawi)

 

The practice of fasting on Ashura was known even in the days of Jajiliyyah, before the Prophet's mission. It was reported that A'ishah (May Allah be pleased with her) said: “The people of Jahiliyyah used to fast on that day.” It is also reported that the Prophet (peace be upon him) used to fast on Ashura in Makkah, before he migrated to Madinah. Abu Hurayrah (May Allah be pleased with him) said: “The Messenger of Allah (peace and blessings be upon him) said: 'The best of fasting after Ramadan is fasting Allah's month of Muharram.'” (Reported by Muslim, 1982)

Fasting on the day of Ashura (10th Muharram)

According to the Holy companion, Ibn Abbas (May Allah be pleased with him), when the Holy Prophet (Sallallahu Alayhi Wassallam) migrated to Madinah, he found that the Jews of Madinah used to fast on the 10th day of Muharram. They said that it was the day on which the Holy Prophet Musa Alayhis Salaam and his followers crossed the Red Sea miraculously, and the Pharaoh was drowned in its water. On hearing this from the Jews, the Holy Prophet Sallallahu Alayhi Wassallam said, “We are more closely related to Musa than you.” So the Prophet Sallallahu Alayhi Wassallam directed the Muslims to fast on the day of Ashura. (Abu Dawood) According to another Hadith, it is more advisable that the fast of Ashura should be either preceded or succeeded by an additional fast. 

It means that one should fast two days: the 9th and 10th of Muharram or the 10th and 11th . The reason of this additional fast as mentioned by the Holy Prophet Sallallahu Alayhi Wassallam was that the Jews used to fast on the day of Ashura alone, and the Holy Prophet Sallallahu Alayhi Wassallam wanted to distinguish the Islamic-way of fasting from that of the Jews. Therefore, he advised Muslims to add another fast to the day of Ashura. Let us observe this great day according to the way of the Prophet (peace and blessings be upon him) and refrain from all innovations which deprive us of the blessings from Allāh the Almighty. May Allāh guide us all upon the Straight Path and save us from every act which brings His Displeasure. Āmeen.

Published

First in November 2013 The Muslim Weekly, London & EuroBangla, London

 And The Muslim World, Pakistan, in January 2014

Posted by Dr. Mozammel Haque at 12:27 

  

Background of the Hijri Calendar

Background of the Hijri Calendar

Beginning of the Hijri Calendar: Background

 

Dr. Mozammel Haque

 

Seven years exactly after the death of the Prophet Sallalahu Alayhe Wassallam started the Hijri calendar. We are now in 1440 Hijri which means Prophet Sallalahu Alayhe Wassallam moved from Makkah to Madinah 1440 years ago. Hijrah means migration in Arabic. The Hijri calendar follows the moon; it is the lunar calendar. It is not the solar like the Gregorian calendar following the Sun. Hijri calendar follows the movement of the Moon itself. Whenever there is a new Moon starts, then a new month starts according to the Hijri calendar.

  Hijri Calendar: Background

Dr. Ahmad al-Dubayan the Director General of the Islamic Cultural Centre & The Regents Park Central London Mosque, has delivered a lecture on the occasion of the beginning of Muharram on Saturday, 15 September 2018 as well as to the Muslim community at the Islamic Circle on Saturday 22 September 2018. He was dealing both the importance of the month of Muharram, fasting during Ashoorah and the beginning of the Hijri calendar. I have already written about the importance and significance of the month of Muharram as well as about the fasting on the day of Ashoorah. And I promised in my last writing that I will inshaAllah deal with the beginning of Hijrah caldendar in my next issue.

Speaking about the beginning of Hijri calendar, Dr. al-Dubayan enquired first, how this Islamic calendar starts. And immediately answered, “The Islamic calendar did not start during the Prophet Sallalahu Alayhe Wassallam and did not start during the Caliphate of Abu Bakr Siddique RA. But they started during the days of Umar bin Khattab, the second Caliph. During his time actually it is the real beginning of the administration of Islamic state, more than the days of the Prophet Sallalahu Alayhe Wassallam, more than the days of Abu Bakr Siddique. The days of the Prophet Sallalahu Alayhe Wassallam was the time for the foundation; the call of Islam; then Abu Bakr Siddique’s time was very short; to be six months about.”

How did this happen? Dr. al-Dubayan said, “During the days of Prophet Sallalahu Alayhe Wassallam there was no date; no calendar during the days of Abu Bakr Siddique RA also. During the Caliphate of Umar bin Khattab RA we all know I think Umar bin Khattab is the first one who expanded the Muslim state. He was the first one who faced all these problems of management, problem of financial states of the whole Muslim state, the Muslim Ummah and that’s why he puts order for the army’s, he orders for Zakah, he orders for the money of those people who cannot work; those people who are disabled, or whatever they have monthly payment from the Baitul Maal, present day equal to Ministry of Finance. That was all happened during the days of Umar bin Khattab because during his days he had lot of problems.”

Hijri calendar started during second

Caliph Umar bin Khattab RA

Speaking about the background of the beginning of Hijri calendar, Dr. al-Dubayan mentioned, “Umar bin Khattab was the second Caliph. The state expanded everywhere and they had new problems; they faced for the first time some problems and that’s why actually it was needed to have started a system for the regulation of the country or for the state which was very big at that time. From that time the regulation started. Many of the things were made during the days of Umar bin Khattab. One of the things is the Hijri calendar.”

 “Umar bin Khattab one day received a letter from Basra, Iraq and there was no date in it; they talked about something happened or going to happen in Shabaan. Shabaan is the eighth month of the Hijri calendar. When Umar bin Khattab received the letter at that moment he did not know which Shabaan they meant: next one or the other one after or may be the last one. So he wrote back to Iraq saying I don’t know which Shabaan you meant. Caliph Umar bin Khattab called the council of consultation. He used to call every time to ask about the problems, to have always Shura or consultation with the Shahabas to ask their opinions and he put this problem to them,” mentioned Dr. al-Dubayan.

 Umar bin Khattab consulted with Shoura

The ICC Director General narrated the story how the Hijri calendar was evolved. He said, “Caliph Umar bin Khattab called the meeting of the Shoura; asked them. He said, now we have some letters we don’t know what exactly they meant with the time.  One of the companions said we should have our calendar. Then Umar bin Khattab asked how this calendar is done by other empires or nations. He asked about the Persians, how they do it? They do it every time whenever there is a new king they started a new calendar. Then when the king died; they started a new calendar with the new king. Then he asked about the Romans, how they did it? Someone told him they started from the birth of Jesus Christ Issa alayhes Salam. Then someone told him the Romans in those days used to have calendar starting from the birth of the Jesus Christ alayhe wa Salam. The Arabs, before the Prophet Muhammad Sallalahu Alayhe Wassallam, in the pre-Islamic time, did not have calendar but they used to take events as dates; for example, one year there is disease or epidemic, they started to say that happened before the disease two years or after two years.”

 Then Dr. al-Dubayan mentioned how the people of the pre-Islamic days remembered the dates. He said, “We see during the life of the Prophet Sallalahu Alayhe Wassallam. The Prophet Sallalahu Alayhe Wassallam was born in the year of the elephant. Why? Because that was the first time the people of Makkah saw an elephant, an animal when an army came from Yemen to destroy the Ka’abah at that time; so they saw the elephant. From that moment Arabs started to call that year, the year of elephant. And that year when the Prophet Sallalahu Alayhe Wassallam was born about 570 or 571, according to the Gregorian calendar. Then if there is something happened, they incidentally take that in the calendar.

 

 Hijri calendar started from Hijrah (migration)

Dr. al-Dubayan then mentioned how the Hijrah was taken as the starting point of the Islamic Calendar. He said, “Caliph Umar asked, what would be the year number one in the calendar? Then some companions suggested from the very beginning from the birth of Prophet Sallalahu Alayhe Wassallam. Other companions suggested from the death of the Prophet Sallalahu Alayhe Wassallam. Then Ali ibn Abu Talib and Abdur Rahman ibn Awf suggested actually lets do the first year of the Hijrah here because Hijrah is the beginning of the Islamic society in Madinah. It is the beginning of the rising glory of Islam. They started the Hijrah. Then Umar said it is better. Hijrah will be the number one. They started from the Hijrah of course. Prophet Sallalahu Alayhe Wassallam died in 11 Hijri. That time they were in 17 Hijri; they were at that time in the 17 year of the Hijrah. From that day the whole Ummah formed the Hijri calendar started from the first Hijrah when the Prophet Sallalahu Alayhe Wassallam moved from Makkah to Madinah.”

Which month the first month of Hijri calendar

This decision to start the Islamic calendar from Hijrah was taken. When did this happen? It happened during the year 17 Hijrah. The next question came: which month would be the first month of the Hijri calendar. Dr. al-Dubayan mentioned: “Caliph Umar said, we have twelve months which one will be the beginning?  The first one, of course, some people suggested Ramadan; it is better from Ramadan to be the first month of the calendar because Ramadan is the month of syam fasting, the holy month; the month of the Qur’an; so it is better to start the year with it. Another one said no; suggested that to start with Hajj; it is better because Hajj is going to Makkah; it should be the first month of the year.  Then Umar bin Khattab said: no, we will take Muharram the first month of the Hijri calendar; Muharram is the sacred month; the four sacred month of the year; and also it is better when the people finish their Hajj they go home and then the new year starts with when they arrives their home.; why because I wanted the people to do the Hajj the last month; when they moved going out of Makkah the New Year starts; that was the plan of Umar RA.”

“So they agreed that Muharram would be the first month of the Islamic calendar year and of course till Dhul Hijjah which is the 12^th month of year. For that moment, they agreed to have the Islamic calendar actually. It was used and still use by many Muslims around the world,” Dr al-Dubayan mentioned.

The ICC chief said, “They put the month of Muharram, this month the beginning of the new calendar and finish with the month of Hajj and now the new calendar started immediately after the Hajj. So Hajj will be the last thing they do; because it is the fifth pillar of Islam. It would be at the end of the year. This is why the companions of the Prophet Sallalahu Alayhe Wassallam planned for it. And from that moment the calendar for the Muslim Ummah started. Now we are in the year 1440 of the Hijri. So when Prophet Sallalahu Alayhe Wassallam moved from Makkah to Madinah that was 1440 years ago. Now we start 1440 of the Hijri calendar. I hope you can use the Hijri calendar. Of course we can hope all calendars are important.”

 Posted by Dr. Mozammel Haque at 16:27