5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi

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ecomes obscure. We cannot see the moon. This period of time is called Muhâq. There is not a fixed period of muhâq. It varies from twenty-eight hours to seventy-two hours. The Ottoman calendars give a maximum of three days. The time of conjunction is exactly the middle of the period of muhâq. Scientific calendars determine its exact time for each month. Since the earth revolves about the sun, too, the duration of time between two conjunctions is 29 days and 13 hours. At the time of conjunction, the sun and the moon pass the meridian at the same time. The moon can never be seen anywhere before the angle between the two elongations (Beynûnet), i.e. the elongation between the earth and the moon and that which is between the earth and the sun, has become eight degrees [approximately fourteen hours after the moment of conjunction]. When the angle becomes eighteen (18) degrees maximum, the moon comes out of the state of invisibility and the new moon appears on the western horizon during the forty-five minutes prior to sunset. However, due to (the fifty-seven minute phenomenon termed) parallax, when it reaches a position five degrees from the horizon, it can no longer be seen. After the moon comes out of the state of invisibility, the new moon can be observed in places situated on the same longitude as the location where the sunset is taking place. As for later hours, that is, at night, it can be observed after sunset in countries west of these places. For instance, close to the beginning of the month of Rajab, the time of conjunction was fifteen (15) hundred hours according to Turkish meantime [Izmit’s local time], on 14 May, Wednesday, 1980. The new moon cannot be observed before 5 a.m. the following day, i.e. Thursday. As it was accepted by the Ottoman scholars, when the (moon’s) elongation becomes eighteen (18) degrees, which means a duration of one and a half days, the first appearing of the new moon will be at 3 a.m. on 15 May, Friday. Since the time of sunset as of (that) Friday in Istanbul is 19.20 hours, it will be possible to observe the new moon during sunset on Friday [the night previous to Saturday] in the city of Chicago, America, where the sunset is 16 hours earlier, that is, they are 240 degrees east of Istanbul and 270 degrees east of London. It cannot be observed on this same night in places east of the two hundred and seventieth meridian. Their nights begin at the time of sunset and the mornings following these nights begin at midnight. The purpose for these calculations is not to determine the time when the lunar month begins, but to find out the (beginning of the) month when the new moon can be seen. - 134 -
Those who say that it began before Friday night should not be believed. Imâm-i-Subkî also said so. We should not believe those people who falsify the Imâm’s statement. (Commentaires of Tahtâwî and Shernblâlî). It is stated as follows on the two hundred and eighty-ninth page of the first volume of Ibni Âbidîn, during the discourse on how to find the direction of qibla: “Scholars said that we should not trust calendars in learning the first day of Ramadân-isherîf. For, the fast becomes fard after the new moon is seen in the sky.Our Prophet ‘sall-Allâhu alaihi wa sallam’ stated, ‘Begin to fast when you see the new moon!’ On the other hand, the (first) appearing of the new moon depends on calculation, not on seeing it; calculation is valid, and the new moon first appears on the night indicated by calculation. Yet it can be seen on the following night instead of that night, and it is necessary to begin the fast on the night it is seen, not on the night it must appear (according to the calculation). Such is the commandment of the Sharî’at.” It is an act of worship to look for the new moon in the sky. As it is seen, announcing the beginning of Ramadân-i-sherîf beforehand is an indication of not knowing the Sharî’at. Likewise, the first day of the ’Iyd of Qurbân is determined by observing the new moon for the (beginning of the) month of Zu’lhijja. The ninth day of the month of Zu’lhijja, the Arafa Day, is the day found by calculation or calendar, or the following day. The hajj performed by those who climb the Arafât a day earlier is not valid. So none of them can be a hadji. The books Ma’rifetnâma and Ajâib-ul-makhlûqât contain other different methods and charts instructing how to determine the first day of an Arabic month. The latter also quotes Imâm-i-Ja’fer Sâdiq ‘rahmatullâhi ta’âlâ aleyh’ as having said: The first day of each year’s Ramadân-i-sherîf is the fifth day of the week that is supposed to begin with the first day of the previous year’s Ramadân-i-sherîf. Following is Uluğ Bey’s chart and the directions showing how to use it, derived fromAhmed Ziyâ Bey’s book: Monts 0 1 2 3 4 5 6 7 Muharram 6 4 1 6 3 7 5 2 Safar 1 6 3 1 5 2 7 4 Rebî’ul-awwal 2 7 4 2 6 3 1 5 Rebî’ul-âkhir 4 2 6 4 1 5 3 7 Jemazila al 5 3 7 5 2 6 4 1 - 135 -
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Waqf Ikhlâs Publications No: 5 Se
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Bismi’llâhi ’r-rahmâni ’r-r
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order to cope up with the western i
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TAM İLMİHÂL SE’ÂDET-İ EBEDİ
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concerned) without any substitution
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Allah’s sake”, and then says th
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floating debts that are to be paid
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spare rooms of one house. It is not
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672 grams. One majidiyya [An Ottoma
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written in a fatwâ of Ebussu’ûd
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current prices of the day when it w
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those that are obtained after the y
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They are valid everywhere. They are
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mean to say that one should not giv
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saying that in consequence they rem
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according to Imâm-i-Muhammad, also
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to Imâm-i-a’zam and Imâm-i-Zufe
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to a waqf, its kharâj must still b
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of Islamic Shari’a that deals wit
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nine heads two calves over one year
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ich man’s slave or small son. If
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given alms for himself. Later he wi
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unlike other insurance policies. It
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those who serve pious foundations,
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two places in the Qur’ân. The th
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When he asked the reason his father
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was a hâfiz [savant of hadîth], i
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7 - The fast that is harâm. It is
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Sha’bân). On the other hand, it
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Ramadân and Shawwâl.” It is sta
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no longer illuminates the mountains
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per cent mixed with saliva, if one
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is taken into the mounth.” The sa
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strongly believes that she would be
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she does not begin it anew. She com
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Hanbalî. As one person’s fitra c
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sâ’ of wheat is lighter than 364
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house, shop, [workshop or lorry] ,
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addition for ’Iyd. If the rich ma
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eing a qurbân though it was suitab
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Allah’s name. If one does not do
Page 83 and 84: shar’î [1] : optional and indisp
Page 85 and 86: he gives away the living animal or
Page 87 and 88: foundation is like building a mosqu
Page 89 and 90: appointed during the vow. But it wi
Page 91 and 92: days. If the animals are killed bef
Page 93 and 94: when goods in whose comparison ther
Page 95 and 96: people living near that Walî’s t
Page 97 and 98: he comes back and they eat together
Page 99 and 100: disbeliever. For, a person who give
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Page 103 and 104: a quarrel between two Muslims or be
Page 105 and 106: A person who performs the hajj is c
Page 107 and 108: and possessions it is not fard to g
Page 109 and 110: supererogatory hajj even when he ha
Page 111 and 112: command him to come back. In Ukûd-
Page 113 and 114: It is necessary to provide the cond
Page 115 and 116: a parcel or the like on your head,
Page 117 and 118: Women do not shave or clip their ha
Page 119 and 120: off their ihrâm till after throwin
Page 121 and 122: Muzdalfa or on the way. It is permi
Page 123 and 124: called Rukn-i-Iraqî, with its twen
Page 125 and 126: the Prophet’s ‘alaihis-salâm
Page 127 and 128: Its doors were no more than hanging
Page 129 and 130: article which has deeply hurt Musli
Page 131 and 132: Zoroastrian feast. On the other han
Page 133: couplet above denote the following
Page 137 and 138: number on the line belonging to the
Page 139 and 140: Zu’l hijja 1 2 3 4 5 6 7 ’Eid Q
Page 141 and 142: lived during the first two hundred
Page 143 and 144: one who is religious. A person who
Page 145 and 146: Madhhab to have two Muslim witnesse
Page 147 and 148: Hanbalî Madhhabs the walî has to
Page 149 and 150: not be sahîh. He has to say, “I
Page 151 and 152: MAHR - Kitâb-ul fiqh alal-madhâhi
Page 153 and 154: A hadîth-i sherif in the book Riy
Page 155 and 156: elatives even if they are not relat
Page 157 and 158: Muslim. She becomes a renegade at t
Page 159 and 160: “I have accepted this nikâh with
Page 161 and 162: authorized as the proxy] to know th
Page 163 and 164: cousin who does not have a walî cl
Page 165 and 166: nikâh. A Muslim who is to get marr
Page 167 and 168: A person who gets married should do
Page 169 and 170: country and if, later, the coins lo
Page 171 and 172: Muslims. For this purpose it is put
Page 173 and 174: case with an illegitimate child. On
Page 175 and 176: commandments and prohibitions of Al
Page 177 and 178: even turn to look at what will rema
Page 179 and 180: create any effectiveness in medicin
Page 181 and 182: It is an important sunna to recite
Page 183 and 184: the rights, the dead person has bee
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While explaining the thirteenth big
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evil eye, and biting or stinging of
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Thus washing and shrouding will be
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times. As each side is washed, wate
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performed for all of them if most o
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is not sufficient to cover the awra
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put) and the salât (of janâza) is
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15 - THE SALÂT of JANÂZA The sal
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jalla thenâuka” are added in the
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elieved that the corpse has putrefi
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corpse, be it his relative. We have
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the wooden shafts. You do not pass
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who shuns this responsibility by un
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the four Madhhabs that the grave si
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Arabic expression: “A’zamallâh
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passed away in 929 hijri. He says i
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deceased person will be relieved fr
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is a very ugly bid’at to read the
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do them (on your behalf). For this
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It is stated in the book Fatâwâ-i
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18 - BENEFITS of VISITING GRAVES L
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Bayhakî conveys from Sa’îd bin
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person who places such a source in
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savants of Mâlikî, says, “Allâ
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Bahâeddîn-i Bukhârî!” [1] It
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to the deceased by the living is to
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performed today are incompatible wi
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fidya out of that property. It is w
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to say, “I give you these as a pr
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gold coins. Hence, one gold coin ab
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giving (the gold coins) to the poor
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It is written in Majma’ul anhur a
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(5) If none of the inheritors menti
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Paternal sister gets the sudus when
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uterine) do not lapse from being he
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his children and friends. He should
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should be given to the poor. So-and
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chapter. Of the six fards, which ar
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number of their owners, the least c
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Here also, there are two cases: Fir
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are the fâsid [1] grandfathers, th
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wrote about Majalla and explained f
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progressive and exalting medicines.
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depends on various conditions: Hal
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sweetness coming from Him. For, pai
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A’ûdhu billah-imin-esh-shaytân-
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5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi

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