25 November 2012

2 minute Survey on what to do after the Seerah:
Please visit this Survey Link
or click below:
http://www.surveymonkey.com/s/R7LJWBJ 
 

Summary
Survey on what to do after the Seerah

Seerah:
Prophet* sends Leaders to Yemen (Muadh and Abu Musa)
Advice on how to bring people closer to Islam and not overburden new Muslims with too many rules
Prophet* approved of Muadh doing Ijtehad
Muadh tells Abu Musa how to get reward for sleeping
Muadh hands the money back to the Khalifah

What is Sunnah?
Linguistically, means a path or a way
Defined differently to Scholars of Hadith, Scholars of Law making and Scholars of Principles of Law
In Fiqh, Sunnah is synonymous to Nafilah or Mandub, meaning a recommended act
In Usul al-Fiqh it is a source for extracting rulings of Hukm Shar’i (Fard, Mandub, Mubah, Makruh, Haram)
Sunnah is a definitive source mentioned in Qur’an
Types of Sunnah include –
i - Qawli (verbal) – what he* said
ii - Taqriri (Approval) – what he* allowed (with silence)
iii - Fa’eli (Actions) – what deeds and actions he* did
The Prophet*’s actions are of 3 types:
1 - Actions as part of Prophet*’s Nature as a human
2 - Actions Specifically for the Prophet* and no-one else
3 - Actions of the Prophet* Carrying Legal Consequences which can be either
       - an explanation for a text / Qur’an showing us how to do things like praying
       - actions which fall under the category of Mandub or Nafilah
       - actions which fall under the category of Mubah

Don’t forget  things for the Bank of Akhirah
Quiz sometime before Christmas (i/A)

 
Survey on what to do after the Seerah:
http://www.surveymonkey.com/s/R7LJWBJ
Please complete the Online Survey:
We are about to finish the Seerah of the Prophet*, InshaAllah. What we would like to know is what topic people wanted to study after this on a regular basis in Future Circles. Please vote for which things you would like to discuss during the Circle. Or give your own suggestions. This shouldn't take more than 2 minutes (InshaAllah)
Q: What topic would you like to study after the Seerah is finished?
- Lives of the first 4 Khulafah (Caliph - Islamic Leaders) = Abu Bakr, Umer, Uthman & Ali
- Lives of the Prophets (Adam to Isa/Jesus)
- Other (please specify)


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 Prophet* sends Leaders to Yemen
Muadh bin Jabal – A brief background
One of the greatest of Muadh’s contributions to the ummah of Muhammad was that he was one of the group of six who collected the Quran during the lifetime of the Prophet, peace be upon him. Whenever a group of companions met and Muadh was among them, they would look at him with awe and respect on account of his knowledge. The Prophet and his two Khalifahs after him placed this unique gift and power in the service of Islam . After the liberation of Mecca, the Quraish became Muslims en masse. The Prophet immediately saw the need of the new Muslims for teachers to instruct them in the fundamentals of Islam and to make them truly understand the spirit and letter of its laws. He appointed Attab ibn Usay as his deputy in Mecca and he asked Muadh ibn Jabal to stay with him and teach people the Quran and instruct them in the religion. Sometime after the Prophet had returned to Medina, messengers of the kings of Yemen came to him announcing that they and the people of Yemen had become Muslims. They requested that some teachers should be with them to teach Islam to the people. For this task the Prophet commissioned a group of competent duat (missionaries) and made Muadh ibn Jabal their amir.
How to Invite New Muslims to Islam
Abu Musa and Muadh were sent to Yemen and the Prophet* said to both of them "Facilitate things for the people (Be kind and lenient) and do not make things difficult (for people), and give them good tidings, and do not repulse them and both of you should obey each other." Abu Musa said, "O Allah's Prophet! In our land there is an alcoholic drink (prepared) from barley called Al-Mizr, and another (prepared) from honey, called Al-Bit"' The Prophet said, "All intoxicants are prohibited."
The Prophet* sent Muadh bin Jabal to Yemen and said, "Invite the people to testify that none has the right to be worshipped but Allah and I am Allah's Apostle, and if they obey you to do so, then teach them that Allah has enjoined on them five prayers in every day and night (in twenty-four hours), and if they obey you to do so, then teach them that Allah has made it obligatory for them to pay the Zakat from their property and it is to be taken from the wealthy among them and given to the poor."
How to Judge according to Islam
He* then put the following question to Muadh: "According to what will you judge?"  "According to the Book of God," replied Muadh. "And if you find nothing therein?" "According to the Sunnah of the Prophet of God." "And if you find nothing therein?" "Then I will exert myself (exercise ijtihad) to form my own judgment." The Prophet* was pleased with this reply and said: "Praise be to God Who has guided the messenger of the Prophet to that which pleases the Prophet." The Prophet* personally bade farewell to this mission of guidance and light and walked for some distance alongside Muadh as he rode out of the city. Finally he* said to him: "O Muadh, perhaps you shall not meet me again after this year. Perhaps when you return you shall see only my mosque and my grave." Muadh wept. Those with him wept too. A feeling of sadness and desolation overtook him as he parted from his beloved Prophet*. The Prophet*'s premonition was correct. The eyes of Muadh never beheld the Prophet* after that moment. The Prophet* died before Muadh returned from the Yemen. There is no doubt that Muadh wept when he returned to Medina and found there was no longer the blessed company of the Prophet*.
Abu Musa and Muadh meet up for advice
Abu Musa & Muadh had been sent together to different parts of Yemen but agreed to meet up whenever they were near each other. Abu Musa said, "I came to the Prophet along with two men (from the tribe) of Ash'ariyin, one on my right and the other on my left, while Allah's Apostle was brushing his teeth (with a Siwak), and both men asked him for some employment. The Prophet said, 'O Abu Musa (O 'Abdullah bin Qais!).' I said, 'By Him Who sent you with the Truth, these two men did not tell me what was in their hearts and I did not feel (realize) that they were seeking employment.' As if I were looking now at his Siwak being drawn to a corner under his lips, and he said, 'We never (or, we do not) appoint for our affairs anyone who seeks to be employed. But O Abu Musa! (or 'Abdullah bin Qais!) Go to Yemen.'" The Prophet then sent Muadh bin Jabal after him and when Muadh reached him, he spread out a cushion for him and requested him to get down (and sit on the cushion). Behold: There was a fettered man beside Abu Musa. Muadh asked, "Who is this (man)?" Abu Mu’sa said, "He was a Jew and became a Muslim and then reverted back to Judaism." Then Abu Mu’sa requested Muadh to sit down but Muadh said, "I will not sit down till he has been killed for apostasy. This is the judgment of Allah and His Apostle (for such cases) and repeated it thrice. Then Abu Mu’sa ordered that the man be killed, and he was killed.
Being rewarded for Sleeping
Muadh asked Abu Musa, "How do you recite the Quran?" Abu Musa replied, "I recite it while I am standing, sitting or riding my riding animals, at intervals and piecemeal." Muadh said, "But I sleep and then get up. I sleep and hope for Allah's Reward for my sleep as I seek His Reward for my night prayer." Then he (i.e. Muadh) pitched a tent and they started visiting each other.
Muadh making money as the Amir
When Muadh returned from Yemen during Abu Bakr's caliphate, Umer Ibn Al Khattaab was informed that Muadh become wealthy, and he suggested to Abu Bakr that the community should have half of Muadh's wealth. Umer did not waste much time as he rushed to Muadh's house and told him about what he and Abu Bakr had agreed on. Muadh was an honest and trustworthy man. The fact that he had made a fortune did not make him vulnerable to suspicion or sin; therefore, he turned down Umer's suggestion and refuted his viewpoint. Finally, 'Umer left him. The next day, Muadh hurried towards 'Umer's house and no sooner had he laid his eyes on him than he hugged him. His tears flowed as he said, " Last night, I saw in my dream that I was crossing deep water. I nearly drowned were it not for your help, 'Umer." Afterwards, they both went to Abu Bakr's presence where Muadh asked him to take half his money, but Abu Bakr said," No, I will take nothing from you." Umer glanced at Muadh and said, "Now it is halaal and blessed."
First, the pious Abu Bakr would not take from Muadh one penny unless he was absolutely positive that he had earned it in a lawful halaal way. Second, Umer was not trying to accuse or cast suspicion on Muadh.

Main Topic: What is Sunnah ?
What is Sunnah
Sunnah, linguistically, means a path or a way. As a juristic term “Sunnah” has different meanings to various disciplines of the Islamic culture.
• To the Ulema of Hadith:
Sunnah refers to all that is narrated from the Prophet*, his acts, his sayings, whatever he has tacitly approved, and all the reports that describe his physical attributes and character.
• To the Ulema of Fiqh (Jurisprudence):
Sunnah refers to the category of Mandub or Nafilah (Recommended act). In this sense, Sunnah is used synonymously with Mandub. As an example, praying extra prayers or fasting extra days other than in Ramadan is Mandub or Nafilah.
• To the Ulema of Usul al-Fiqh:
Sunnah refers to another source of Shari’ah along with the Qur’an. Thus, in the usage of Usul al-Fiqh, one might say that fasting days other than in Ramadan is from Sunnah, denoting that the Sunnah has validated this ruling.
The usage of Sunnah in Usul al-Fiqh should not be confused with the Sunnah in Fiqh. In Fiqh, the term Sunnah is synonymous to Nafilah or Mandub, meaning a recommended act. In Usul al-Fiqh, it is a source for extracting rulings, and it establishes the following types of Hukm Shar’i:
•    Fard: For example, the method of praying the Salah is established from the Sunnah and not the Qur’an. The Qur’an issues the command to pray.
•    Mandub / Sunnah: Fasting on Monday is Mandub and is established from the Sunnah.
•    Mubah: At times the Prophet* drank water while sitting or standing.
•    Makruh: Eating garlic before going to masjid is Makruh and is established from the Sunnah.
•    Haram: Fasting on the day of Eid is Haram and is established from the Sunnah.

The Sunnah is a definitive source
Allah says in the Qur’an: “He who obeys the Messenger has obeyed Allah.” (TMQ An-Nisa: 80) “And no, by thy Lord, they would never believe until they refer to you in the issues and disputes that are between them” (TMQ An-Nisa: 65) “He does not speak of his own desires and whims; indeed he is inspired by Wahy (revelation).” (TMQ An-Najm: 2 & 3) “What the Messenger has given you then take it, and what he prohibits then abstain from it.” (TMQ Al-Hashr: 7) “And we have revealed to you (O Muhammad) the Dhikr, for you to explain it to the people.” (TMQ An-Nahl: 44) “Say (O Muhammad): If you love Allah then follow me, and Allah will love you.” (TMQ Al-Imran: 31)
The Messenger of Allah* said: “One of you who while reclining on his chair is quoted a Hadith from me, and he says to the person who quoted the Hadith, ‘we have the Book of Allah (Qur’an), so what we find in it from what is Halal we will take it as Halal, and what we find in it that is Haram, we’ll treat as Haram.’ (The Prophet* continued...) But whatever the Messenger of Allah has made Haram, it is like that thing which Allah has made Haram.”  The narration of Jabir adds: “Whosoever comes to know a hadith about me and he rejects it. He has rejected three: Allah, His Messenger and the one who informed him of the hadith.” Abdul-Aziz reported from Amr bin Amr - the freed slave of Al Mutallib bin Hantab that the Messenger of Allah* said: “I have left nothing concerning which Allah has given you an order without giving you that order; nor have I left anything concerning that which He has prohibited without giving you that prohibition.”
These Ayah and Hadith establish without any doubt that both the Qur’an and the Sunnah are from Allah and consequently both are sources for legislation. The Sunnah is a very fundamental element in Islam and knowing the Sunnah is a prerequisite for understanding and applying the Qur’an.

Types of Sunnah
A. Qawli (verbal):
Consists of the sayings of the Prophet* on any subject, for example: “He who cheats is not one of us.” (Ahmad)
B. Taqriri (Approval):
Consists of the approval of the Prophet*. If something was done in front of him* and he* didn’t disapprove it, then it is considered an approval. As an example, the Prophet* approved the way women prayed in the mosque; separate from the men, but in the same room.
C. Fa’eli (Actions):
Consists of the Prophet*’s deeds and practices, such as the way he* used to pray or perform Hajj.
The following paragraphs address the actions of the Prophet* and their legislative (legal) impact. The actions of the Messenger* can be divided into three parts. The first section consists of those actions, which were natural to him as a human being, secondly, actions, which were specific to him as a Prophet*, and thirdly, actions, which carry legislative impact.
i. Actions as part of Prophet*’s Nature
These actions include the way he stood, sat, ate or drank. For example it is reported that when he* walked and wanted to turn his head to another direction, he* would turn his entire body. This type of action has no legislative impact, except in certain cases when he* recommended doing a particular action. Then such an action would be considered Mandub. For example, there is a Hadith telling a Sahabi to eat with his right hand, which shifts the action, initially falling under a Mubah (permissible) category, to a Mandub (recommended) category. The Sunnah also excludes specialised and technical knowledge, such as medicine and agriculture because it is not held to be part of the function of Prophethood.
ii. Actions Specifically for the Prophet*
Allah has sent the Messenger* with rules that are specifically related to him* only. Some examples of these rules are:
•    He* was ordered to pray the Tahajjud and the Ishraq Salah as Fard on him*.
•    He* was allowed to continue his* fasting into the night.
•    His* marriage contracts did not have to include a dowry (Mahr).
•    His* wives could not remarry.
•    He* was allowed to marry more than four wives at a time.
Whoever performs any of these actions is sinning because these actions are exclusively for the Prophet*.
iii. Actions of the Prophet* Carrying Legislative Consequences.
The kinds of actions, which carry legislative consequences, are of three types:
a) The action of the Messenger of Allah*, which provides an explanation for a text.
If this explanation was for a rule or text that was obligatory, then the explanation also becomes obligatory. If the explanation was for a rule that was Mandub, then the explanation also becomes Mandub. Generally speaking, the explanation takes the same status as the rule. Some examples will clarify this principle.
The Qur’an obligates the establishment of the Salah. Any explanation of performing the Salah by the Messenger* is thus also an obligation. For example, he* recited Surah Fatihah while standing and always recited the Surah during each Rakah. Except for people who are excused due to physical disabilities, reciting Surah Fatihah must be done while standing in Fard prayers.
Allah ordered the Messenger* to rule the people with what was revealed to him*. Thus, the way the Messenger* ruled the people (by Islam) is an obligation. Some argue that the Messenger* did not leave details about the ruling, rather he* left general outlines, and that it is left to our intellect to innovate and initiate new forms of ruling. Many Muslims believe this point and are using democracy and parliamentary processes to rule the Muslims. However, since any order that is addressed to the Messenger* is also addressed to all Muslims, the order to rule by the revelation is an order to all Muslims. The Qur’an warns us that those who do not rule by Islam are Zalim, Fasiq or Kafirs. (see Al Ma’idah: 44 to 47)
When we study the Seerah, we find an abundance of details related to ruling by Islam. For example, the Messenger’s* saying that: “The children of Israel were sent Prophets. Every time a Prophet died or was killed, another Prophet would succeed him. However, there will be no Prophet after me and there will be Khulafa and they will be many. So the Sahabah asked, „What should we do?’ He said, fulfil the Bay’ah to the first, the first and give them their rights for Allah will hold them accountable for their responsibilities.” (Muslim) In addition, the Prophet* said that there should be only one Khaleefah: “If the Ba’yah is given to two Khaleefahs, then kill the latter one.” (Muslim)
He* also told us that whoever backs away from his Bay’ah, Allah will be angry with him. The Seerah also defines the pillars of the State’s ruling system - it being made up of the Head of State, Delegates and Executive Representatives of the Head of State, Governors, Provincial Governors, Amir of Jihad, Judges of the Judicial Branch, the Majlis of the Ummah (Consultation Assembly) and the Administrative Council.
Since Islam detailed these aspects as an explanation of the order to rule, this explanation takes the same status as the order and is thereby mandatory for us to implement. This explanation should refute any claim by any person that utilizing a democratic, parliamentary, republican, monarchical, or dictatorial method of ruling is within the boundaries of Islam.
b) The actions of the Prophet*, which fall under the category of Mandub or Nafilah.
Examples of such actions are fasting 6 days during the month of Shawwal, making special Dhikr on occasions, and praying Sunnah Salah. Following the Uswah (example) of the Messenger* means to perform the action in the same way he* performed it. So, if he* did an action as Mandub then we must follow him* in doing that action as Mandub. If the action is done as a Fard, then the emulation of that action has to be done as a Fard. We cannot switch and do any action that he* did as a Fard and make it into a Sunnah, and conversely, we cannot change a Sunnah to a Fard. There are, however, some who feel that actions falling under this category are Fard (mandatory). This opinion is arrived at without a deep and comprehensive study of all the evidences and Daleel.
c) The actions of the Prophet*, which fall under the category of Mubah.
Since the actions are permissible, they result in neither attaining the pleasure nor the displeasure of Allah. An example of such an action is the time duration of ten years for the treaty of Hudaybiah. The ten years is not a fixed or set limit for treaties to be signed by the Khaleefah. Consequently, it is Mubah for the Khaleefah to sign a treaty for five or fifteen years. Another example is digging the ditch in the Battle of the Ditch. This tactic was used to defend Medina. So today, digging the ditch does not have to be done.

Children’s Feedback
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Surah al-Asr

News Topic
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Homework
Belief ~ How do we derive / make laws in Islam ?
What is the process of lawmaking ?