18 November 2012

Happy New Year - 1434

Summary
Seerah: Najran Delegation and the death of the Prophet*’s son (Ibrahim)
The Delegation of the Christians of Najran
False Christian belief in Jesus being a God and 'Original Sin'
Christians debated with the Prophet* and stayed in his masjid
Quranic Ayah revealed and challenged the Christians with a curse for the liars
Christians agree a peace treaty and to pay Jizyah
2 men from Bani ‘Amir bin Sa‘sa‘a try to kill the Prophet*, one dies of illness and the other struck by lightning
Death of the Prophet*’s Son (Ibrahim) followed by coincidental eclipse

What is Qur’an
Qur’an is from the word Qara’a = to read or recite
Qur’an linguistically means the book that has been read or recited.
Shariah term, Qur’an: 'is Allah’s miraculous speech revealed unto Muhammad* in Arabic and transferred to us by the Tawatur method'
Revelation of the Qur’an in stages over 23 years
Arrangement and verified by Jibreel and Prophet*
Compiled into book later
Has clearcut and ambiguous meanings
Asbaab an-nuzool (Circumstances of revelation)
The types of abrogation

 
Seerah of Muhammed*
*: May the peace blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
The Delegation of the Christians of Najran
Many delegations of major Arab tribes are now reaching Medina, some asking for power others for friendship with whole tribes declaring acceptance of Islam. One with a special significance was from Najran. At the time of the Prophet*, Najran and its surrounding area, in the south of Arabia, was a Christian valley. It had a Bishop called Abu Harithah ibn ‘Alqamah who was considered an authority on the Christian faith. He was in touch with Byzantine emperors who respected him, sent him financial aid and helped build a number of churches in the area. In response to a letter sent by the Prophet* inviting them to Islam they sent a delegation of 60 people to Medina in order to get first-hand information about the Prophet*.
The Najranis had sympathy with much of Muhammad’s teaching, and admired the religious practices he was inaugurating – but they were concerned to defend the role of Jesus as the Divine Son of God, the second ‘person’ in their Holy Trinity. All Christian theologians, no matter to which branch of the Christian Church they belonged, understood that the entire edifice of Christianity as it was then being propounded depended on the literal acceptance of the doctrine of an original sin, which was then passed on to all humanity by inheritance, from which it was impossible for any human being, no matter how devout, to escape without extra Divine help. Thus, it was a necessary part of the faith that God Himself should become incarnate in human flesh, a being that was both God and Man – and therefore more than Man - to bring about the means for Man to escape the clutches of original sin; but at the same time he had to be part of humanity, so that Man might logically be the one paying the redemption for that sin. Jesus, they reasoned, was this God-Man, and the whole point of his incarnation on earth was in order to die as a sacrifice of God Himself, to God Himself, to save or redeem humanity from its impossible situation.
Once this doctrine of original sin was questioned, or the free grace and compassion of God accepted so that there was no need of sacrificial redemption from sin, then the notion of an incarnate saviour became unnecessary and nonsensical. The whole edifice of Christianity would be undercut – and this was the very real danger the Christian intellectuals grasped immediately. So, the Christians defended Trinitarianism and the divinity of Jesus, whereas Muhammad called them to recognise the Oneness of God and the spiritual unity of all humanity.

The Christians allowed to camp in the Medina Mosque
The Christians were treated with the utmost hospitality, and to allay their fears were allowed to have their tents erected in the security of Prophet*’s mosque, where they had all provisions of food and drink supplied to them. They made ready to meet him by taking off their travel (secular) clothes and putting on their ceremonial robes of fine silk embroidered with crosses, and gold rings. However, when they greeted the Prophet* he did not respond. They continued to wait on, and at the end of the day went to find Uthman b. Affan and Abdu’r Rahman b. Awf, who were known to them. They explained they had waited all day, and did not know what they were supposed to do. They had received the Prophet*’s letter and responded – should they now go home again, without speaking to him? Ali, who was with Uthman and Abdu’r Rahman, suggested they should take off their copes and rings, and try again. Sure enough, when the Prophet* approached him the next time, they were successful.
When meeting with the Prophet* he, after returning their greetings, spoke to them in his friendly manner. When the time came for the asr prayer, they also prayed, facing the east, the Prophet* allowing them to do so. They assured the Prophet* that they did not intend to change their faith, but wanted to hear what he had to say about Jesus. He told them that he had nothing to say that day, but they should wait. The next morning the Christians came forward, led by the Bishop.
‘O Muhammad,’ the Bishop opened, ‘Tell us what it is that you say about the Lord, the Messiah?’ ‘He is a servant of God,’ replied the Prophet*, ‘one chosen by God, and who answered Him.’ ‘Do you know whether his birth was caused by a father?’ ‘He was not born of human intercourse,’ replied the Prophet*, ‘so he could not have a father.’ ‘Then how can you say that he is a servant who has been created, when you consider all created servants to have been born as the result of human intercourse, and to have fathers?’
The Prophet* said, “I have nothing to say about him today. You have to stay until I can tell you what will be said to me about Jesus, peace be upon him.”

Revelation about Jesus (‘Isa)
Next morning, the Prophet* received fresh Qur’anic revelations which stated: “Jesus, in God’s view, is the same as Adam, whom He had created from dust and said to him: ‘Be’, and he was there. This is the truth from your Lord. Be not, therefore, one of the doubters. Should anyone argue with you about him after what has been given to you of true knowledge, say to them: let us call in our children and your children, our women and your women, and ourselves and yourselves. Let us then all pray God and ask that God’s curse overwhelm the liars.” (Al-Imran 3: 59-61)
When the Prophet* told the Najran delegation the following day what information he had received about Jesus, they refused to accept it. The Prophet* then offered them the challenge which was outlined in the Qur’anic verses quoted above. It was a serious challenge. It meant for the Najran people that they risked being cursed by a Prophet* and a Messenger of God. Such a prospect was not to be trifled with.

The Challenge of a Mubahalah and Treaty Signed
The Prophet* recited this to the Christians. Next the angel revealed that he should issue the challenge of a mubahalah, that they should pray, and let the One True God send His curse on the party which was not declaring the truth.
The Najrani leaders held a consultation, and decided to act cautiously - for if the Prophet* truly was a Messenger of God, they would have invoked disaster upon themselves. Their unanimous view was to wait until the following morning, and then watch carefully to see what the Prophet* did. If he came out with his children and his family showing he had the confidence to risk their safety, then they would withdraw from the contest of prayer; but if he came out defended by Companions ready to support him, then they should let the contest go ahead, for in that case, he would be showing that he did not have real confidence.
So the Christians came out early with the Bishop at their head, to see whether or not the Prophet* would emerge with his family. He came out holding the hand of a younger man, two little boys walked in front of him (and scurried shyly beneath his cloak when he stopped), and a woman followed behind.
‘Who are these people?’ asked the Bishop. ‘That is his cousin Ali b. Abu Talib, who is also his son-in-law and the father of his two grandsons,’ he was told, ‘the most beloved of all creatures to him. Those children are the sons of his daughter by Ali. That woman is his daughter, Fatimah, the dearest of people to him and the closest to his heart.’ The Bishop looked at the other Christian leaders. ‘He has come out with the special members of his family, trusting in his own truthfulness,’ he said. ‘By God, he would not have come with them if he was afraid that the proof would be against him.’ The others agreed. So the Bishop called out that they would not make a contest of prayer, but would make peace with him.
The Messenger of Allah* then admitted that agreement and ordered them to pay Al-Jizya (i.e. tribute) and he made peace with them for the provision of two thousand garments, one thousand of them to be delivered in Rajab, the other thousand ones in Safar. With every garment they had to pay an ounce (of gold). In return they will have the covenant of Allah and His Messenger*. He gave them a covenant that provides for practicing their religious affairs freely. They asked the Prophet* to appoint a trustworthy man to receive the money agreed on for peace, so he sent them the trustworthy man of this nation Abu ‘Ubaidah bin Al- Jarrah to receive the amounts of money agreed on in the peace treaty. By the time Islam started to spread in Najran, naturally, they did not have to pay Al-Jizya that usually non-Muslims paid. Whatever the case was, it was said that Al-Aqib and As-Saiyid embraced Islam as soon as they reached Najran on their journey back home. It is also said that the Prophet* sent to them ‘Ali too, for the collection of charities and tribute.

The terms of the peace agreement:
In the name of God, the Merciful, the Beneficent. This is what Muhammad, the Prophet* and God’s Messenger, has written down for the people of Najran when he has the authority over all their fruits, gold, silver, crops and slaves. He has benevolently left them all that in return for 2,000 hullas every year, 1,000 to be given in the month of Rajab and 1,000 in the month of Safar. Each hulla is equal to one ounce [a measure equal to 4 dirhams]. The Najran are also required to provide accommodation and expenses for my messengers, for up to 20 days. None of my messengers shall be kept in Najran more than one month. They are also required to give, as a loan, 30 shields, 30 horses and 30 camels, in case of any disorder and treachery in Yemen. If anything is lost of the shields, horses or camels they loan to my messenger, it will remain owing by my messenger until it is given back. Najran has the protection of God and the pledges of Muhammad, the Prophet*, to protect their lives, faith, land, property, those who are absent and those who are present, and their clan and allies.
They need not change anything of their past customs. No right of theirs or their religion shall be altered. No bishop, monk or church guard shall be removed from his position. Whatever they have is theirs, no matter how big or small. They are not held in suspicion and they shall suffer no vengeance killing. They are not required to be mobilized and no army shall trespass on their land. If any of them requests that any right of his should be given to him, justice shall be administered among them. He who takes usury on past loans is not under my protection. No person in Najran is answerable for an injustice committed by another.
It is useful to mention here that should a follower of an earlier religion state that Muhammad is a Prophet* or a Messenger of God, his statement does not bring him into the fold of Islam. This statement is not sufficient to make him a Muslim. What it signifies is that the man knows that Muhammad* is a messenger of God, but to be a Muslim is much more than mere knowledge, even when it is expressed in words and statements. To be a Muslim is to believe in God’s oneness and in the message of Muhammad* and to accept that in practice, making obedience to God and to the Prophet*, in public and in private, one’s way of life.

The Delegation of Bani ‘Amir bin Sa‘sa‘a
Among the group of delegates were ‘Amir bin At-Tufail — the enemy of Allah, Arbad bin Qais — Labid’s maternal brother, Khalid bin Ja‘far, and Jabbar bin Aslam. All of them were the leaders and satans of their people. ‘Amir was the one who doublecrossed the group of Ma‘una well. When this delegation made their mind to come to Medina, ‘Amir and Arbad conspired to kill the Prophet* . So when the group of delegates arrived, ‘Amir kept on talking to the Prophet* whereas Arbad turned aside trying to draw his sword. He managed to draw a span of hand long but Allah stilled his hand so that he was unable to proceed with its withdrawal. Allah protected the Prophet*. The Prophet* invoked Allah against them. So when they returned, Allah sent down a thunderbolt unto Arbad and his camel and he was burnt. As for ‘Amir he called at a house of a woman who was from Bani Salul and had a gland sore. He eventually died while he was saying: "What am I like? I have a gland similar to a camel’s. And here I am dying in the house of the woman from Bani Salul." In Sahih Al-Bukhari it is narrated that ‘Amir came to the Prophet* and said: "I grant you an opportunity to choose one of two: you will have the flat land people and I will have townspeople; or I will succeed you. Otherwise, I will invade your people with a thousand he-camels and a thousand shecamels." But, later on he got plague-stricken in a woman’s house. So he said: "What! I have a gland similar to a camel’s, and here I am in a woman’s house of Bani so and so people. Fetch me my mare!" He mounted it but died on its back.

Death of the Prophet*’s Son (Ibrahim)
The untroubled happiness of the early months of this year came to an end with the illness of Ibrahim. It was soon clear that he would not survive. He was tended by his mother and her sister Sirin, The Prophet* visited him continually, and was with him when he was dying. As the child breathed his last, he took him in his arms, and tears flowed from his eyes. His forbidding of vociferous lamentation had made prevalent the notion that all expressions of woe at bereavement were to be discouraged, and the mistaken idea still lingered on in many minds. "0 Messenger of God," said 'Abd ar-Rahrnan ibn 'Awf, who was present, "this is what thou hast forbidden. When the Muslims see thee weeping, they too will weep." The Prophet* continued to weep, and when he could find his voice he said: "Not this do I forbid. These are the promptings of tenderness and mercy, and he that is not merciful, unto him shall no mercy be shown. O Ibrahim, if it were not that the promise of reunion is sure, and that this is a path which all must tread, and that the last of us shall overtake the first, verily we should grieve for thee with a yet greater sorrow. Yet are we stricken indeed with sorrow for you, O Ibrahim. The eye weeps, and the heart grieves, nor say we anything that would offend the Lord."!
He spoke words of comfort now to Mariyah and Sirin, assuring them that Ibrahim was in Paradise. Then, having left them for a brief while, he returned with 'Abbas and Fa91. The young man washed the body and laid it out, while the two older men sat and watched him. Then it was borne forth to the cemetery on its little bier. The Prophet* led the funeral prayer and prayed again for his son at the edge of the grave after Usamah and Fadl had laid in it the body. When the earth had been heaped over it, he still lingered at the graveside, and calling for a skin of water he bade them sprinkle it over the grave. Some unevenness had been left in the earth, and noticing this he said: "When one of you doeth aught, let him do it to perfection." And smoothing it over with his hand, he said of his own particular action: "No harm it doth nor good, but it giveth relief unto the soul of the afflicted.":
He had already stressed more than once the need to make perfection one's aim in every earthly act, and many of his sayings indicate that this aim must be unworldly and detached. 'Ali is said to have summed up the Prophet*'s guidance in this respect as follows: "Do for this world as if to live for ever and for the next as if to die upon the morrow." To be always ready to depart is to be detached. "Be in this world as a stranger or as a passer-by," the Prophet* said.
On the day of Ibrahim's death, not long after his burial, there was an eclipse of the sun; but when some of the people attributed it to the Prophet*'s bereavement he said: "The sun and the moon are two signs of the signs of God. Their light is not dimmed for any man's death. Ifye see them eclipsed, ye should pray until they be clear."

Main Topic: What is the Qur’an?
What is the Qur’an?
It is necessary to define the Qur’an, from this definition we will know what is allowed to be read in prayer and what is not. What is a proof in Hukm Shara’i and what is not? It also tells us what makes somebody a Kafir due to what he denies and what does not constitute disbelief. So when we define Qur’an we mean the Qur’an as evidence in Fiqh.
Qur’an is derived from the word Qara’a, which means to read or recite. Therefore, Qur’an linguistically means the book that has been read or recited.
As a (Shariah) term, Qur’an is Allah’s miraculous speech revealed unto Muhammad* in Arabic and transferred to us by the Tawatur method.
The recitation of Qur’an is considered as an Ibadah (act of worship). By Allah’s speech it is meant that the Qur’an is the exact words of Allah. It was revealed to Muhammad* as it exists today. By ‘miraculous’ it is meant that no one can produce something similar to it. The term “in Arabic” refers to the language of the Qur’an, not to its scope or ideas because Qur’an addresses all Arabs and non-Arabs. The rules of Qur’an are universal and not restricted to one ethnic group or a specific area or time. All the Qu’ran is completely in Arabic and contains no foreign tongue. Furthermore, the ignorance of the Arabs about some words of the Quran is not evidence that the Quran contains foreign words. Rather there is a possibility that some non-Arabs learned some Arabic words and then it became wide spread in their language. Because of this some of their words may correspond to some words mentioned in the Quran, or maybe some foreign words entered in the Arabic language. And hence it became part of the Arabic language itself and therefore cannot be considered a foreign word anymore as the Arabs used it as part of their language, even if its root is foreign.
Many verses point that the Quran is completely in Arabic such as: “Verily, We have sent it down as an Arabic Qur’an.” (TMQ Yusuf: 2) “A Book whereof the Verses are explained in detail - a Qur’an in Arabic for people who know.” (TMQ Fussilat: 3) “An Arabic Quran with no crookedness in it, perchance they will be God fearing.” (TMQ Al-Zumar: 29) “We verily, have made it a Qur’an in Arabic.” (TMQ Zukhruf: 3)
By Tawatur method it is meant that a group or people for whom it is impossible to lie or conspire to fabricate a lie conveyed it to us. The Qur’an was transferred to us through an entire generation, not just by a group, to its successors, until it reached the present generation, without any interval in this transference.
Reciting Qur’an in Arabic by itself, without even comprehending its meaning is considered an Ibadah. In this regard, Qur’an is different from Hadith, which cannot be recited as an act of Ibadah. However, thinking about the meanings of both the Qur’an and Hadith is considered an Ibadah.

Revelation of the Qur’an
The Qur’an was revealed to Prophet* Muhammad* in parts for a period of twenty-three years. It used to be revealed in various ways. Sometimes the revelation would come in quick succession and other times it would take a long time. The Qur’an was revealed gradually and not all at once due to wisdom (Hikma) Allah has mentioned in the noble Qur’an itself: “And those who disbelieve say: ‘Why is not the Qur’an revealed to him all at once?’ Thus (it is send down in parts), that We may strengthen your heart thereby.” (TMQ Al-Furqan: 32)
So, in order to strengthen the heart of the Messenger*, and so as to recite it to the people slowly without haste, and also in order to reveal it according to incidents and answers to questions, the Qur’an was revealed gradually and in parts for twenty-three years.
As we mentioned in previous study circles the scholars have defined fiqh as ‘the knowledge of the practical Shariah rules that are derived from their detailed evidences’.
 
Qur’an and Shariah
Knowledge of the Shariah rules began the day when they were revealed by Allah. This took place mostly after the migration (Hijra) of the Prophet* from Mecca to Medina. The Prophet* stayed in Mecca for thirteen years, and then he resided in Medina for about ten years. The Quran was revealed in Mecca and continued throughout the Prophet*’s stay in Medina. Many of the verses of Ahkam (rules) were revealed in Medina. In this period verses from the Qur’an were revealed and the Messenger* used to convey the Ahkam relating to answering practical questions and providing solutions to problems that arose.
The portion that was revealed in Mecca is approximately about two thirds of the Qur’an and they are known as the Meccan verses (Makki). In their totality they barely deal with few Ahkam. Rather they are confined to explaining the fundamentals of the Deen and calling people to them, such as the belief in Allah and His Messenger, the Day of Judgement, the command to perform Salah, characterisation with moral attributes such as honesty, truthfulness, and forbidding evil actions such as fornication, murder, burying girls alive, deficiency in the measure and scales etc. The second portion that was revealed in Medina is close to a third of the Qur’an and they are known as the Medinan verses (Madani). These are verses of Mu'amalat (transactions) such as selling, renting and usury. They also include the Hudud, such as the Hadd of Zina (fornication) and stealing. They include the Jinayat (capital punishments) such as killing the one who killed someone intentionally or punishment of highway robbers and rules from the Bayyinat (testimonial evidences) such as the testimony of Zina and the rest of the testimonies. The remaining rules concerning the worships (Ibadat) such as fasting, Zakah, Hajj and Jihad were also revealed during this period.

Arrangement of the Qur’an
During the time of the Prophet*, the text of the Qur’an was preserved in memory and also inscripted on flat stones, wood, and bones. The Qur’an used to be revealed to the Prophet* and he used to instruct people to memorise it and write it down on pieces of leather, paper, scapula, palm risp, bones, leaf stalks of date palm etc. When the Ayat were revealed he used to give the order that they be placed in their proper place in the Surah (chapter). Thus, he used to say put this Ayah in such and such Surah after such and such Ayah. So they used to put them in their proper place in the Surah. It has been narrated by Uthman that he said, “The Ayat used to be revealed to the Prophet* and so he used to say: “Put these Ayat in the Surah which mentions such and such thing.” (Ibn Majah & Abu Dawud)  It was done in this manner until the whole Qur’an was revealed and Allah took his* soul after the revelation of the Qur’an was complete. That is why the arrangement of the verses of every Surah in the form as it is in now in the present script (Mushaf) was determined by the revelation (Tawqeefan) from the Prophet* transmitted to him* by Jibreel from Allah. According to this arrangement the Ummah transmitted the Qur’an from the Prophet* and there is no dispute about this. The order of the verses within the chapters (Surahs) was in the same form as we see today.

Compilation of the Qur’an
This was covered is last week’s Study Circle
 
Open & Hidden meaning?
The noble Qur’an does not have a Zaahir (outer) or Baatin (secret) meaning as some claim. It is an Arabic speech, which has come in the tongue of the Arabs. He said: “We have sent it down as an Arabic Qur’an.” (TMQ Yusuf: 2) “In the plain Arabic language.” (TMQ Ash-Shu’ara: 195)
It is understood the same way as any Arabic speech is understood. What Allah intends by the Qur’an is what has been expressed by the noble Qur’an itself. Allah did not intend anything other than what was expressed. His intention is only understood from understanding of the syntax. The Arabic meaning is what Allah intended in His speech, which He expressed in the Arabic words and Arabic style. Accordingly, the import of the speech is what the speech indicated, through the linguistic proofs and the Shar’i indication mentioned in the Kitaab or Sunnah. This has no ‘outer’ or ‘inner’; it rather has a meaning indicated by the Arabic speech, through the understanding of the Arabic words and styles.

The Muhkamaat (clearcut) and Mutashaabihaat (ambiguous)
The Qur’an is composed of Ayat which are Muhkamaat (clearcut) and Ayat which are Mutashaabihaat (ambiguous), due to the saying of Allah: “In it are Verses that are entirely clear, they are the foundations of the Book; and others not entirely clear.” (TMQ Al-Imran: 7)
As for the Muhkam (clear) part, it is the text whose meaning is apparent and clear such that it precludes the possibility of having any other meaning, i.e. its indication is explicit and not open to interpretation. Such as the saying of Allah: “Allah has permitted trading and forbidden Riba (usury).” (TMQ Al-Baqarah: 275) “Cut off (from the wrist joint) the (right) hand of the thief, male or female.” (TMQ Al-Ma’ida: 38)
As for the Mutashaabih (ambiguous) part, it is the opposite of Muhkam. It is the text which is open to more than one meaning. For example: “Or you have been in contact with women.” (TMQ Al-Ma’ida: 6) “And the Face of your Lord full of Majesty and Honour will abide forever.” (TMQ Ar-Rahman: 27) “For verily, you are under Our Eyes.” (TMQ At-Tur: 48)
And other such examples, whose wording have a number of conflicting meanings cannot be reconciled. Rather they need a linguistic Qareenah (indication), which would specify one of the meanings. It might also have an apparent meaning that implies anthropomorphisation of Allah, a matter that is not possible, either rationally or by Shar’a, for the word to indicate. So, it needs a linguistic or Shar’i Qareenah (indication) to determine the intended meaning.

Asbaab an-nuzool (Circumstances of revelation)
Some jurists have coined the term ‘Asbab an-nuzool’ for incidents that the revelation came to clarify. The question arises, do these Ahkam remain specific (Khass) to these incidents and not go beyond them or do we apply these Ahkam on every similar incident (Aam)? The answer is, these Ahkam are applied on every similar incident and this is established in two ways:
1. By examining all the Ayat which were revealed clarifying the rules of these incidents we find that they came with expressions that were general and not specific and hence they must be taken in their generality.
2. The Messenger* took these Ahkam in their generality and applied them on every similar incident.
So the Ayah of stealing was revealed regarding the theft of Majn or Rida of Safwaan, the Ayah of Zihar with regards to Salamah bint Sakhar or Khawlah bint Tha’labah the wife of Aws b. Saamit, the Ayah of imprecation (Li’aan) regarding Hilal b. Umayyah. Even though they were all revealed regarding specific incidences the Messenger* and the Sahabah (may Allah be pleased with them) took them as general due to their general form and they applied them on every similar incident. This is proven by the Sunnah and Ijma of the Sahabah. It was from these evidences that the following Shariah principle was deduced: ‘The consideration is for the generality of the expression and not for the specificity of the cause’.

Abrogation (Naskh)
Linguistically abrogation means canceling (Izaalah) or changing the thing and transforming it from one state to another while it still exists in essence.
Technically, it is the address (Khitaab) of the legislator which prevents the continuation of a Hukm Shar’i of a previous address (Khitaab).
As for the term abrogator (Naasikh) it may refer to Allah: “Whatever a Verse (revelation) do We abrogate.” (TMQ Al-Baqarah: 106) Or it may refer to an Ayah: Thus, we say the Ayah of the sword’ (At-Tawbah: 29) abrogated so and so Ayah. Allah has informed us of the occurrence of abrogation and the Ahkam which have been abrogated show us its true occurrence: “Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things?” (TMQ Al-Baqarah: 106) 

The types of abrogation:
a) Abrogation of the Hukm of the speech (Khitaab) without an alternative Hukm
b) Abrogation with a lighter alternative:
c) Abrogation with a similar alternative Hukm:
d) Abrogation with a more difficult alternative Hukm.
What is abrogated
It is important to know what is abrogated, is the Hukm and not the recitation, this is what has been proven. Thus we can see the abrogation of the Hukm of the one year Iddah period and the abrogation of bequests by parents. As for the two Ayat which have been abrogated, they are still recited and this is the case for the rest of the abrogated Ayat. As for the abrogation of recitation, such a case is not to be found. The absence of this type of abrogation is an evidence to say it is not allowed. As for the Ahadith mentioned regarding this subject they are all Ahad (singular) narrations which cannot be relied upon in matters of Aqeedah.

How abrogation takes place
•    First: Abrogation of the Qur’an with Qur’an:
•    Second: Abrogation of the Sunnah by Sunnah.
•    Third: Abrogation of Sunnah by the Qur’an:
•    Fourth: It is not allowed to abrogate the Hukm established by Ijma.
•    Fifth: Abrogating the Hukm of Qiyas.
•    Sixth: It is not allowed for the Kitab to be abrogated by the Mutawaatir Sunnah.
For all of these reasons the Mutawaatir Sunnah cannot abrogate Qur’an. So by greater reason (Min Bab awla) the Qur’an cannot be abrogated by the Ahad (singular narrations) of the Sunnah. As in addition to what we have said about the Mutawaatir Sunnah the singular narrations are Dhanni (speculative) and the definite (Qata’i) cannot be abrogated by the speculative (Dhanni). However a hadith may specify a rule mentioned in the Quran such as the specification of lashing for the unmarried fornicator as the Sunnah stipulates stoning for the married adulterer. Similarly, the Mutawaatir Sunnah cannot be abrogated by the Ahad (singular) narrations of the Sunnah, because the Mutawaatir is stronger than the Ahad. The definite report is not removed by the speculative report.

Children’s Feedback & News Topic:
How to do Dawah to Non-Muslims
Muharram (Islamic New Year 1434)
Pray for people in Gaza

Bank of Akhirah:
Parents and Children were asked to think about anything they have done over the past week purely for the sake of Allah, with Ihsaan and sincerity. Thus seeking the pleasure of Allah alone. Then put these on a piece of paper and put it in the cardboard Kaaba at the start of the next Study Circle.
Please write them anonymously.

Homework
Seerah ~ Nil
Belief / Actions ~ How do we derive laws in Islam – what is the process