As reported by The Guardian and the Sydney Morning Herald (18/11) that the Indonesian President Susilo Bambang Yudhoyono has become a target of surveillance carried out by the Australian Intelligence Agency - DSD. Not only President Yudhoyono was tapped but also his wife, Ani Yudhoyono,
Hizb ut Tahrir / Indonesia organized a series of actions to condemn acts of spying carried out by Australia in Indonesia, most notably the demonstration organized by the party in front of the Australian Embassy in Jakarta, where the Indonesian regime demanded the closing of the Australian embassy and the severance of diplomatic relations with it in response to the Australian regime's acts of spying in Indonesia.
Friday, 19 Muharram 1434 AH corresponding to November 22, 2013 CE
For Picture Slideshow: Click Here
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Question
Assalamu Alaikum wa Rahmatullahi wa Barakatahu
Yesterday as the people were dispersing after Friday prayer, and as you know how the people gather around the doors of the mosque, someone called out: "Send salutations upon the Prophet" to which another person responded: "Remain silent, this is an innovation (bid'ah)."
The question is: Is this an innovation or not? Wa Jazakum Allahu Khayran
Answer
Wa Alaikum Assalaam wa Rahmatullahi wa Barakatahu
They man's call upon the people to send salutations upon the Prophet (saw) at the door of the Masjid is not an innovation, because an innovation is a violation of a Shar'i matter, the means of which have been determined by the Shari'ah. The innovation, linguistically as noted in Lisaan al-Arab is "المبتدع الّذي يأتي أمراً على شبهٍ لم يكن...، وأبدعت الشّيء: اخترعته لا على مثالٍ", "The innovator comes with a matter in a form until then inexistent..., having ‘invented' a matter: Making it up with no example for it." Its conceptual meaning is the same. If for example the Prophet (saw) did something in a particular method and a Muslim deviates from this method, then this is an innovation. An innovation is thus a deviation from the method prescribed by the Shari'ah to carry out a Shar'i matter. And this is the deduced meaning of the Hadith:
«وَمَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ» "Whosoever introduces into this affair of ours (i.e. into Islam) something that does not belong to it, it is to be rejected." [Bukhari and Muslim]
For example, if one were to perform three Sujuud in his prayers as opposed to two, since he has innovated a matter and deviated from the method of the Prophet (saw). If one were to throw eight stones instead of seven stones in Mina then he would have committed innovation because it has opposed what the action of the Prophet (saw). And if, for example, one were to add or remove words from the Adhan, then he or she would also have fallen into innovation as the Prophet (saw) approved of the specific wording of the Adhan.
However, the ruling on deviating from a matter of the Shari'ah in which a distinct method was not ordained falls into one of the legal ordinances, meaning: It is either Haram, Makruh, etc. if it is a matter of the regulatory ordinance (Hukm Wad'i) depending on the applicable indication to the matter, then it comes under the categories of Baatil, Fasiq, etc.
For example, it was reported by Muslim from Aisha (ra) in description of the Prophet's prayer (saw) that she said: ... وَكَانَ إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ لَمْ يَسْجُدْ، حَتَّى يَسْتَوِيَ قَائِمًا، وَكَانَ إِذَا رَفَعَ رَأْسَهُ مِنَ السَّجْدَةِ، لَمْ يَسْجُدْ حَتَّى يَسْتَوِيَ جَالِسًا... "He (saw) upon raising is head from Ruku' would not make Sujud until he was standing upright and when he raised his head from Sujud he would not make Sujud until he was sitting upright."
Accordingly, in this narration the Prophet (saw) shows us that the Muslim should upon raising his head, not make Sujud until he is standing upright, and if he rose from his Sujud, he should not return to a state of Sujud until he is sitting upright. This is the method ordained by the Prophet (saw) and if anyone were to deviate from this prescribed method, then he or she has fallen into innovation. So, if a Muslim in prayer were to go immediately from Ruku' to Sujud without standing upright between the two, then he will have fallen into an innovation since it is opposition to the way the Prophet (saw) demonstrated to us. This is a wrongful innovation and the one committing it has fallen into grave sin.
However, it was reported by Muslim upon the narration of 'Ubaydah Bin Samit that:إِنِّي سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «يَنْهَى عَنْ بَيْعِ الذَّهَبِ بِالذَّهَبِ، وَالْفِضَّةِ بِالْفِضَّةِ، وَالْبُرِّ بِالْبُرِّ، وَالشَّعِيرِ بِالشَّعِيرِ، وَالتَّمْرِ بِالتَّمْرِ، وَالْمِلْحِ بِالْمِلْحِ، إِلَّا سَوَاءً بِسَوَاءٍ، عَيْنًا بِعَيْنٍ، فَمَنْ زَادَ، أَوِ ازْدَادَ، فَقَدْ أَرْبَى "I heard the Prophet (saw): He forbid the selling of gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates and salt for salt unless the same for the same, eye to eye, for whoever added or had something added, has indulged in Riba." If the Muslim violated this Hadeeth and sold gold with gold with increase (interest), and not the weight with weight, then it is not to be said that he has committed innovation, rather it is said that he has committed haram i.e. interest (riba).
In conclusion: The deviation from the method prescribed by the Prophet (saw) is an innovation. And the deviation from an absolute command of the Prophet (saw) without the prescription of a method falls into one of the following legal ordinances (Ahkaam Shar'iyah): Haram and Makruh, Fasiq and Baatil...This is determined according to the evidences.
In relation to your question, the Prophet (saw) did not prescribe a method for the speech of those leaving the mosque after Friday prayer. And thus the Muslim who sent salutations upon the Prophet upon leaving the Masjid has not fallen into innovation. Rather his action falls into the spectrum of legal ordinances (Halal, Haram, Makruh, etc) and accordingly, the act is permissible and there is nothing wrong with it. As a matter of fact, he is rewarded according to his intention, inshaAllah.
Your brother,
Ata Bin Khalil Abu al-Rashtah
Link to the question from the Ameer's Facebook page
Many newspapers; including Akhir Lahza Newspaper, addressed on Friday, 22/11/2013, the visit of an American team to Sudan, and its organization of the YES Academy Sudan program to teach dance in Khartoum, with the participation of more than 100 youth, evaluated by six American instructors for their dance talent. This program has taken place in cooperation with the Ministry of Culture and Information through the Support and Care for Innovators Fund.
As expected, the folly of the Second Economic Forum at the Friendship Hall in Khartoum, on the two days of 23-24/11/2013, convened by the Government of Sudan to resolve the severe economic crisis that hit the country and the people, was adjourned without a radical solution to the economic problem. The roots of the crisis were not even discussed. The emphasis of the dialogue focused on the results that emerged from reasons which they did not seek to understand, and therefore to be treated.
On November 23rd 2013, President Obama termed the nuclear deal with Iran as historic, and it was the first time since negotiations commenced in 2003 that brakes were put on Iran's so called nuclear weapons programme. He said, "Simply put, they cut off Iran's most likely paths to a bomb." The Jewish state does not share the same view and is opposed to the deal. The Jewish Prime Minister Benjamin Netanyahu, called the agreement a "historic mistake".
Other states most notably the Gulf countries are disappointed with the agreement. S
ami al-Faraj, a security adviser to the Gulf Cooperation Council (GCC), told Reuters that Gulf Arab governments felt slighted by the deal. "Iran is sitting at the high table," he said. "We are left with the leftovers." He added, "We will acquire more weapons. We are going to check if our shopping list is adequate to respond to this. We are going to rally other nations that are hurt by this action into a unified diplomatic campaign."
Meanwhile, Iran struck a celebratory tone. Iran's Supreme Leader, Ayatollah Ali Khamenei, said, "God's grace and the support of the Iranian nation were the reasons behind this success," while Hassan Rouhani, the Iranian president, summed it up as an overwhelmingly positive deal. "This agreement benefits all regional countries and global peace," he said. So who are the real winners and losers here?
The answer lies in what has been agreed. The deal reached between Iran and the P5+1 (America, Britain, France, Russia, China and Germany) is an interim deal and is the first step in a comprehensive agreement to be conclude in the future. The interim accord signed in Geneva sets out the following conditions:
It is evident from the agreement that a number of restrictions have been placed on Iran with the specific aim of disrupting Iran's ability to produce nuclear bombs. Furthermore, Iran has formally opened the door for further intrusive inspections that may lead to the dismantling of Iran's nuclear capacity, which Tehran has painstakingly put in place over the past decade and has spent billions of dollars. Additionally, West's success in dismantling Iraq's military capability and Syria's chemical weapons ability via UN inspections is an ominous sign of what may happen to Iran in the foreseeable future.
Yet despite this, Tehran continues to treat the Geneva agreement as a victory. For instance, Iran's Foreign Minister, Mohammad Javad Zarif, has asserted that the agreement explicitly recognizes Iran's right to enrich uranium. He also said the agreement effectively removed the threat of an American military strike. US Secretary of State, John Kerry rejected both of those contentions. Regarding America threat of force against Tehran, Kerry was unequivocal, he said, "The fact is, the president maintains" the option to use force "as commander in chief, and he has said specifically, he has not taken that threat off the table".
So clearly, Iran is the real loser in this agreement, and the Jewish state and its patron America are true winners, as the Jewish state is not required to dismantle any of its 100 or so nuclear weapons, and America will use Iran to stabilise Syria, Iraq and Afghanistan.
Islam forbids Muslim countries from surrendering their strategic assets to the colonialist powers. Allah says in the Quran:
((...وَلَنْ يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا))
"Allah will never allow the non-believers to have a way (sabil) over the believers." [An-Nisa: 141]
Rather than capitulating to Western powers and surrendering parts of the country's nuclear infrastructure, Tehran should be working towards creating a variety of nuclear weapons that can be used to not only to safeguard Iran but protect the whole Muslim Ummah. This is in compliance with the following verse of Allah:
وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ وَآخَرِينَ مِنْ دُونِهِمْ لَا تَعْلَمُونَهُمُ اللَّهُ يَعْلَمُهُمْ وَمَا تُنْفِقُوا مِنْ شَيْءٍ فِي سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُونَ
"And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy and others besides them, whom you do not know (but) Allah knows them; and whatever thing you will spend in Allah's way, it will be paid back to you fully and you shall not be dealt with unjustly." [Anfal: 60]
But the truth of the matter is that the protection of the Muslim Ummah is far from the minds of Iranian leadership. Their strong support for the despotic Assad, cash payments to Karzai, assistance to Maliki's regime to spread terror in Iraq, and now the surrender of the nuclear programme to the West, clearly illustrates that their allegiance lies with the enemies of the Ummah and confirms the words of Allah:
أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَنْ يُضِلَّهُمْ ضَلَالًا بَعِيدًا
"Have you seen those who claim to believe in the revelation revealed to you and the revelation revealed earlier? They seek the ruling of taghoot (non-Islam) although they have been ordered to disbelieve in it." [An-Nisa: 60]
Written for the Central Media Office of Hizb ut Tahrir by
Abu Hashim
Hizb ut Tahrir/ Wilayah Egypt held a major seminar at the Bar Association in Cairo, under the title, "The Messenger's (saw) Hijra a Turning Point in the History of the Ummah."
Monday, 15 Muharram 1435 AH corresponding to 18 November 2013 CE
Part One
Part Two
Question
Assalamu alaikum, I would like to know whether the Hizb has an Ijtihad for fasting and the month of Ramadhan in Norway; where the Fajr prayer is at 2AM, Maghreb prayer is at 11 PM and Ishaa' Prayer is at 12 AM, so obviously there is no sunset; i.e. it is morning all the time. There are various Ijtihadat, opinions, and views that speak about the validity of fasting and breaking the fast with Saudi Arabia or the nearest Muslim country, and others with the opinion of invalidity. Because there is a sunset that takes place for one hour or half an hour. So we do not know what is correct, and the Islamic Association's Fatawa are similar to Qaradhawi's.
So does the Hizb have an Ijtihad on this matter? Perhaps our brother and the Ameer of Hizb ut Tahrir can benefit us on this matter.
Barak Allahu Feekum
Your brother,
Moath Samamra - Kingdom of Norway
Answer
Wa Alaikum Assalam Wa Rahmatullah Wa Barakatuh
1. The question is unclear, as though it has a contradiction, because you said:
"there is a sunset that takes place for one hour or half an hour.", what is understood by this is that night time lasts for one hour or half an hour.
But you said before this: "so obviously there is no sunset; i.e. it is morning all the time.", Which means that there is no night...
Then you also said: "where the Fajr prayer is at 2 AM, Maghreb prayer is at 11 PM and Ishaa' Prayer is at 12 AM", this means that there is a night time from 11 PM till 2AM, i.e. night time lasts for 3 hours...
Hence there is a clear contradiction, in the first quote "night time is around one hour or half an hour", and in the second "there is no night time", and in the third one "night time lasts 3 hours", so clarify the question to be able to answer by the will of Allah.
2. Nevertheless, another brother sent me a question around 2 years ago which I had answered, the question is from Finland, which is near your country Norway, so I will present to you below the question I received and my answer to it, lest it benefits you in this matter. The question is:
(Assalamu Alaikum wa Rahmatullah Wa Barakatuh)
I am from Finland with a question regarding timings for Iftar in our region where even if the sun goes down, it is not ‘dark as night' rather it remains like the twilight which appears shortly after the sunset. Please note that I live in a remote area of northern Finland which is about 800 km away from its capital Helsinki and there is hardly any group of Muslim.
So the question is: how can we ascertain the time of fasting at dawn? Since the time of what appears to be sunset is about 11.00 PM, while the time of Fajr is difficult to ascertain due to the absence of what is generally considered to be ‘night'. So is it correct for us to delay our Ramadan fasts to a later date?? Also does the absence of a determined time of fasting (Imsak) affect the correctness of fasting, since the fasting begins (when you can distinguish the white thread from the black thread at dawn), or it is proper for me to rely on the timings determined in the capital Helsinki??
Answer
The timings are the reasons for prayer and fasting, the command becomes effective when the reason exists and ceases when the reason is absent. That is why the reason is primarily called: "Al Sabab (the cause) while in terminology it is every principled visible attribute which is considered proper evidence for the command to be effective and not for legislating the command." i.e. the reasons have been set by the legislator so that the addressee of the command (Almukallaf) can understand the command of the legislator. Thus when the reason is present, the command will be effective; and when it is absent, the command also will be non-existent.
Thus prayer or fasting are not permitted on the timings of a region other than your region, be it the Fajr prayer or the Dhuhr etc...similarly the timings of fasting (Imsak) or of breaking the fast are not permitted on the timings of the Helsinki Masjid in the capital while you are residing the north of Finland 800 km away.
Dear Brother, it appears that your problem is the timing of sunset and Fajr (dawn) for the purpose of fasting and breaking of fast; this issue is as follows:
Since the timing of sunset is known, the fasting person shall break his fast on sunset even if the horizon is like that of twilight; this is because the Azaan of Maghreb is at the time of sunset. In a narration by Muslim, a person who came to ask the Prophet (saw) about the timing of salah, the Prophet (saw) said: «...ثمَّ أَمَرَهُ فَأَقَامَ بِالْمَغْرِبِ حِينَ وَقَعَتِ الشَّمْسُ» He then commanded him for the evening prayer, when the sun had set. ثُمَّ أَمَرَهُ بِالْمَغْرِبِ حِينَ وَجَبَتِ الشَّمْسُ... He then commanded him for the evening prayer, when the sun had set.
i.e. when the sun had set, and this is the time of breaking of fast and not when the twilight disappears which is the time for Isha prayer as mentioned in the above hadith: « ثُمَّ أَمَرَهُ فَأَقَامَ الْعِشَاءَ حِين غَابَ الشَّفَقُ...» He then commanded him and the night prayer was pronounced when the twilight had disappeared. « ثُمَّ أَمَرَهُ بِالْعِشَاءِ حِينَ وَقَعَ الشَّفَقُ...» He then commanded him and the night prayer was pronounced when the twilight had disappeared.
i.e. when the twilight glow has disappeared. Thus the presence of twilight glow does not affect the breaking of fast. For some scholars, the twilight is the red glow after the sunset; while for some other scholars, it is the whiteness that follows the red glow after sunset. Thus the disappearance of the twilight glow, which is the time of Isha prayer, is the disappearance of the red glow, or the disappearance of the white glow after the red one. Ibn al Atheer says: "The two extremes of twilight lie upon the red glow visible in the West after the sunset, or upon the remaining white glow on the Western horizon after the stated red glow. The first is position atken by Imam Shaf'ee, while Imam Abu Haneefa has taken the latter position."
As for Fajr when the fasting has to begin, it is the Azaan and prayer of al Fajr. In the referred hadith by Muslim, the Prophet (saw) said: «فَأَقَامَ الْفَجْرَ حِينَ انْشَقَّ الْفَجْرُ...» and he observed the dawn prayer when there was clear daylight. «فَأَمَرَ بِلَالًا فَأَذَّنَ بِغَلَسٍ، فَصَلَّى الصُّبْحَ حِينَ طَلَعَ الْفَجْرُ...» He commanded Bilal, and he uttered the call to prayer in the darkness of night preceding daybreak and he said the morning prayer till dawn had appeared...
While in the hadith narrated in Tirmidhi, when Jibreel led the Prophet (saw) in Fajr, it is narrated: «ثُمَّ صَلَّى الفَجْرَ حِينَ بَرَقَ الفَجْرُ، وَحَرُمَ الطَّعَامُ عَلَى الصَّائِمِ...» He then performed Fajr salah when dawn broke and the fasting person was prohibited from eating...
Ibn Atheer says: ‘Ghalas' is the darkness of night when mixed with the morning light.
The Fajr here is the Fajr Sadiq when the darkness of night changes towards whiteness even if there is partial darkness as is the case in your region. When this darkness changes towards whiteness and visibly spreads over the horizon, you must begin the fast and pray fajr. This is different from the Fajr Kathib which is when the darkness changes to white but appears rising up towards the sky but does not spread across. At this time, fajr is not to be performed because it is still part of night and one may eat and drink...i.e. this is not when one has to necessarily begin his fast.
The whiteness that is mixed with the darkness of night at the time of Fajr Sadiq does not mean that one can see everything, rather if one observes the eastern horizon he finds that the ‘partial' darkness has begun to disperse, i.e. the darkness has begun to spread across right and left on the horizon as different from a little earlier.
Ibn Hajar in Fatah al Bari, explaining the hadith narrated by Muslim on the authority of Abdullah ibn Masood (Allah be pleased with him) reported that the Prophet (saw) said:
"The Adhan of Bilal should not restrain anyone among you from eating Sahur (last meal before daybreak during the month of Ramadan) for he announces Adhan (or he calls) at (the fag end of) the night to return those who stand for prayer among you, and to awaken those who are sleeping among you. And he said: The dawn is not like it, as one says (and he lifted his hand) till he (dispersed his fingers) and said: It is like this. And Zuhair (r.a) said: With his index fingers over one another and extended it towards his right and his left."
Ibn Hajar, explaning this hadith said:
"Morning follows the sleep, so it is appropriate to turn those people who are awake to prepare themselves and understand the virtue and preference of early period, and Allah knows the best...". By saying that "he raised his fingers", it is meant that he indicated...His saying: "he lifted his fingers and dispersed them", ...it means that he gathered his fingers and then dispersed them to indicate the Fajr Sadeq because it rises visibly and spreads over the horizon horizontally towards right and left as distinct from Fajr Katheb which the Arabs refer to as the tail of the wolf which appears high in the sky and then dilutes or reduces, this is what is indicated by saying he raised his hands up and brought it down.." which is visible across the width horizontally.
In Conclusion: Since there is no reliably determined timings for fasting in your region, you act as follows:
• Break your fast when the sun sets...
• And when whiteness which appears horizontally and is more than the ‘partial' darkness, which you know is the condition in your region during the nights, i.e. when you can see a visible change towards whiteness horizontally across right and left in the eastern side, this is the Fajer Sadeq. So you start the fast and pray Fajr...
• So you spend all possible efforts in this matter and take the help of your brothers who live near you, seek their advice, and start your fast and break your fast accordingly. Take precautions for starting and breaking the fast, and Allah (swt) is oft forgiving and merciful, He (swt) said:
((وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ)) (الحج: 78)
"and has not laid upon you in religion any hardship," [TMQ al-Hajj: 78]
It is narrated in Bayhaqee in his Sunan al Kubra: «إِنَّ هَذَا الدِّينَ مَتِينٌ، فَأَوْغِلْ فِيهِ بِرِفْقٍ» "Definitely this religion is strong, so go deeply into it with softness/kindness."
May Allah (swt) accept the Salah and fasting from you and us and all Muslims, Allah be with you.
10th Ramadan, 1432 A.H
10th August, 2011 C.E) My answer to the brother from Finland ends.
Needless to say, if you send the details about your region in a clear manner then I will reply by the will of Allah.
Your brother,
Ata Bin Khalil Abu Al-Rashtah
The link to the answer from the Ameer's Facebook page:
