| Posted By |
Topic: Need some info on the following narrations
|
|
 abu.talhah.a
|
|
Member
Posts: 136
Joined: Nov 2002
|
Assalaamu alaikum.
I need some info on the following (which was emailed to me), their authenticity and explanation urgently...
Jazakumullaah khair
Wassalaamu alaikum
Aslam
======================================
AbulBakhtari reported:
We went out to perform Umrah and when we encamped in the valley of Nakhlah,
we tried to see the new moon. Some of the people said: It was three nights
old, and others (said) that it was two nights old. We then met Ibn Abbas and
told him we had seen the new moon, but that some of the people said it was
three nights old and others that it was two nights old. He asked on which
night we had seen it; and when we told him we had seen it on such and such
night, he said the Prophet of Allah (peace be upon him) had said Verily
Allah deferred it till the time it is seen, so it is to be reckoned from the
night you saw it. [Sahih Muslim 534]
*********************************
Hadrat Abdullah Ibn Abbas [RA] in Medinah did not start the month of
Shawwal, when Hadrat Kuraib and Moaviah [RA} reported that 30 days are
completed based on sighting in Dimashq, and Ibn Abbas [RA} and all other
Sahaabah [RA} did not see in Medinah. Abdullah Ibn Abbas [RA] in Medinah and
other Sahaabah in Dimashq did Eid on different days [Hadith from Sahih
Muslim] and remember, that Hadrat Ibn Abbas [RA] in Medinah required Hadrat
Kuraib [RA] to fast for the 31st day of his fasting, because Kuraib [RA]
started his Ramadan in Dimashq, one day earlier than Medinah, and Ibn Abbas
[RA] did not accept the argument of 30 days completed in Dimashq [Hadith
from Subulus-Salaam].
***********************************
Do you know if Hadrat Umar ask a Sahabi who reported a sighting of the moon
to go wash his face and then come back to see if he could still see the
moon? Sure enough, we he came back he did not see the moon, and no other
person there was able to see the moon on a clear horizon.
Did Abdullah ibn Abbas, did not accept Hadrat Kuraib's sighting of Dimash
and asked him to fast the 31st day in Medinah, when he had started his
Ramadan 31 days ago in Dimashq.
If this is true, seems like the Sahabah were cautious to screen out the
mistakes made by sincere Muslims to see something and believe it to be the
moon.
======================================
|
|
| shahid393
|
|
Member
Posts: 297
Joined: Sep 2002
|
below is what i was able to find about the following narration:
Kuraib reported that Umm Fadl, daughter of Harith, sent him (Fadl, i. e. her son) to Mu'awiya in Syria. I (Fadl) arrived in Syria, and did the needful for her. It was there in Syria that the month of Ramadan commenced. I saw the new moon (of Ramadan) on Friday. I then came back to Medina at the end of the month. Abdullah b. 'Abbas (Allah be pleased with him) asked me (about the new moon of Ramadan) and said: When did you see it? I said.: We saw it on the night of Friday. He said: (Did) you see it yourself? -I said: Yes, and the people also saw it and they observed fast and Mu'awiya also observed fast, whereupon he said: But we saw it on Saturday night. So we would continue to observe fast till we complete thirty (lasts) or we see it (the new moon of Shawwal). I said: Is the sightidg of the moon by Mu'awiya not valid for you? He said: No; this is how the Messenger of Allah (may peace be upon him) has commanded us. Yahya b. Yahya was in doubt (whether the word used in the narration by Kuraib) was Naktafi or Taktafi. [Reported by Muslim]
about this narration, ibn taymiyyah is reported to have said:
"To summarize: a person who learns about the sighting of the moon in good time to be able to utilize it for fasting, for ending his fast, or for sacrifice, he must definitely do so. The texts [of Islam] and the reports about the Salaf point to this. To limit this to a certain distance or country would contradict both the reason and the Shar` (Islamic law). [Al-Fatawa, volume 5, page 111]"
imaam ash-shawkaani is reported to have said:
"You should know that the acceptable evidence is in what Ibn Abbas (Radiya 'Llahu `anhu) reported explicitly from the Messenger (salla 'Llahu `alayhi wa sallam). It is not in his ijtihad which people tried to interpret, and to which he pointed by saying, This is how Allah's Messenger commanded us. His direct report from the Prophet (salla 'Llahu `alayhi wa sallam) is what Al-Bukhari, Muslim, and others narrated as, Do not fast until you see the crescent, and do not end your fast until you see it This does not apply to any particular location, but is a general address to all applicable Muslims. Thus it is obviously an evidence that a sighting in one location is binding to people in other locations. This is so because when [Muslim] people in a particular location see it, this means that all Muslims have seen it. Thus what applies to them [those who saw it] would apply to others [in other locations] Despite that ash-Sham was not far enough from al-Madinah to warrant different matlas (moon rising positions), Ibn Abbas refused to follow the sighting of its people. This tells that his behavior was based on his ijtihad, and is not, therefore, an acceptable evidence [in this case]". [Nayl ul- Awtar, volume 4, page 268]"
siddiq hasan khan is reported to have said:
"If the crescent is seen by people in one location, people in other locations must abide by their sighting. This is based on the hadiths that declare the beginning and the end of fasting at the sighting of the crescent. These hadiths address the whole Muslim Ummah: when one Muslim sees the crescent anywhere, his sighting would be a sighting for all Muslims. It would not be correct to challenge this with the hadith of Kurayb (in sahih Muslim), because Ibn `Abbas did not declare in it that the Prophet (salla 'Llahu `alayhi wa sallam) commanded them not to follow sightings of other locations [ar-Rawdhat un-Nadiyyah, volume 1, page 224]"
shaykh al-albaani is reported to have said:
"Matla`s are relative. They have no definite boundaries which people can distinguish and to which they can refer. Most `ulama give no weight to differences in matlas. This is based on the general meaning of the authentic hadith:Fast upon seeing it; and break your fast upon seeing it. This is the truth, and none else can be accepted. One may not dispute this with the hadith of Ibn Abbas ... It may be even better to say that the hadith of Ibn Abbas concerns those who follow their locality's sighting and later during Ramadhan learn that the crescent was sighted elsewhere one day earlier. In such case, they would continue to fast with their countrymen until they complete thirty days or see their own crescent. This removes the confusion and leaves the above hadith applicable in general to all those who receive the news of seeing the crescent from any location. It is well known that this matter is very easy to accomplish nowadays [Tamam ul- Minnah, page 398]"
shahid williams
|
|
| abu.talhah.a
|
|
Member
Posts: 136
Joined: Nov 2002
|
Jazakallaah khair wa baarakallaah feek.
|
|
| Mahmud200
|
|
Member
Posts: 12
Joined: Dec 2009
|
Salaam.
I also have a question regarding the moon. I read that if Sura Inna Fatahna (Sura 48 Fath) is read on 1st night of Ramadan / Ramzan (a newmoon), it protects us the entire year. Is this true?
|
|
|
02-12-2002 @ 12:00 AM
02-12-2002 @ 12:00 AM
29-12-2009 @ 10:11 AM