2 December 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
Seerah:
Seerah: The Farewell Pilgrimage
The Prophet* sets out to perform his Farewell Pilgrimage with all the Muslims
The Prophet* teaches the people the rituals of Hajj and links them back to Ibrahim
The Prophet* speaks about Muslim Brotherhood, abolishing pagan rituals and practices, abolishing usury (interest), treating women properly, staying true to the Qur’an and Sunnah, and basic duties
Allah reveals His final revelation that Islam is Perfected

Main Topic: Fiqh ~ Ijma’ as-Sahabah:
This is where all the Companions agreed upon something unanimously, without any objections – and so is considered a valid source of law although we don’t have a hadith from the Prophet explicitly explaining their action
Example - The delay in burying the Prophet* to choose a Khalife; or Umer appointing 6 Companions to choose the next ruler and killing any dissenters
Allah collectively praises the Companions in Qur’an
Through Ijma’ as-Sahabah we have the Qur’an and all the Sunnah protected for us
Sahaba = A Muslim who lived with the Prophet* for one or two years or participated in one or two Ghazwaat (military expeditions led by the Prophet*)
 
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 and 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 Farewell Pilgrimage
When the Prophet was in Medina during Ramadan it was his desire to make a spiritual retreat in the Mosque during the middle ten days of the month, and some of his Companions would do the same. But this year, having kept the ten appointed days, he invited his Companions to remain in retreat with him for another ten days, that is until the end of the month, which they did. It was in Ramadan every year that Gabriel would come to him to make sure that nothing of the Revelation had slipped from his memory; and this year, after the retreat, the Prophet confided to Fatimah, as a secret not yet to be told to others: "Gabriel reciteth the Qur’an unto me and I unto him once every year; but this year he hath recited it with me twice. I cannot but think that my time hath come."
The month of Shawwal passed; and in the eleventh month of the year it was proclaimed throughout Medina that the Prophet himself would lead the Pilgrimage. The news was sent to the desert tribes, and multitudes flocked to the oasis from all directions, glad of the opportunity of accompanying the Messenger at every step of the way. The Pilgrimage would be unlike any that had taken place for hundreds of years: the pilgrims would all be worshippers of the One God, and no idolater would desecrate the Holy House with the performance of any heathen rites. Five days before the end of the month the Prophet set out from Medina at the head of over thirty thousand men and women. He combed his hair, applied some perfume, wore his garment, saddled his camel and set off in the afternoon. All his wives were present, each in her howdah, escorted by 'Abd ar-Rahrnan ibn 'Awf and 'Uthman ibn 'Affan. Abu Bakr was accompanied by his wife, Asma', and at one of the first halts she gave birth to a son, whom they named Muhammad. Abu Bakr was for sending her back to Medina, but the Prophet told him to tell her to perform the greater ablution and then to consecrate herself for the Pilgrimage, and to go with them as she had planned.
He arrived at Dhul-Hulaifa before the afternoon prayer. He performed two Rak‘a and spent the night there. When it was morning he said to his Companions: "A comer, sent by my Lord, has called on me tonight and said: ‘Pray in this blessed valley and say: I intend ‘Umrah combined with pilgrimage (‘Umrah into Al- Hajj). Before performing the noon prayer, he bathed for Ihram (ritual consecration), and ‘Aishah perfumed him on both his body and head with her hand with a Dharira (a plant) and with a perfume containing musk. The thick sticky layer of perfume could be seen among his parts of hair and beard. He left it unwashed, wore his loincloth and garment. He performed the noon prayer shortened, two Rak‘a. He proclaimed pilgrimage procedure associated with ‘Umrah at his prayer-place. He, then mounted his she-camel ‘Al-Qaswa’, and proclaimed: ‘There is no god but Allah’. When he moved into the desert, he acclaimed the Name of Allah.
At sunset on the tenth day after leaving Medina the Prophet reached the pass through which he had entered Mecca on the day of the victory. There he spent the night, and the next morning he rode down to the Hollow. When he came within sight of the Ka'bah he raised his hands in reverence, letting fall the rein of his camel, which he then took up in his left hand, and with his right hand held out in supplication he prayed: "O God, increase this House in the honour and magnification and bounty and reverence and piety that it receives from mankind!": He entered the Mosque and made the seven rounds of the Ka'bah, after which he prayed at the Station of Abraham. Then going out to Safa he went seven times between it and Marwah, and those who were with him did their best to record in their memories the exact words of praise and prayer that he uttered at every station.
Again he refused to lodge in any house in Mecca despite the plea of Umm Hani' that he would stay with her; and on the eighth day of the new moon he rode to the valley of Mina followed by the rest of the pilgrims. Having spent the night there, he rode on after daybreak to 'Arafah, a broad valley about thirteen miles east of Mecca, just outside the sacred precinct. 'Arafah is on the road to Ta'if and is bounded north and east by the mountains of Ta'if, But separate from these, and surrounded on all sides by the valley, is a hill which is also named 'Arafah or the Mount of Mercy. It is the central part of this pilgrimage station, which extends none the less over most of the lower ground; and it was on this hill that the Prophet took up his station that day.
Some of the Meccans expressed surprise that he had gone so far, for while the other pilgrims went on to 'Arafah Quraysh had been accustomed to remain within the sacred precinct saying: "We are the people of God." But he said that Abraham had ordained the day on 'Arafah as an essential part of the Pilgrimage, and that Quraysh had forsaken his practice in this respect. The Prophet stressed that day the antiquity of the Pilgrimage, and the words "Abraham's legacy" were often on his lips.
On the eighth day of Dhul-Hijjah — that is the Day of Tarwiyah, he left for Mina where he performed the noon, the afternoon, the sunset, the evening and the dawn prayers. — i.e. five prayers. Then he stayed for a while till the sun rose up then he passed along till he reached ‘Arafah, where there was a tent built for him at Namirah. He sat inside till the sun went down. He ordered that Al-Qaswa’, his she camel, should be prepared for him. They saddled it and had it ready, so he went down the valley where a hundred thousand and twenty- four or forty-four thousand people gathered round him. There he stood up and delivered the following speech: " O people! Listen to what I say. I do not know whether I will ever meet you at this place once again after this current year. It is unlawful for you to shed the blood of one another or take (unlawfully) the fortunes of one another. They are as unlawful, (Haram) as shedding blood on such a day as today and in such a month as this Haram month and in such a sanctified city as this sacred city (i.e. Mecca and the surrounding areas)."
"Behold! all practices of paganism and ignorance are now under my feet. The blood-revenge of the Days of Ignorance (pre- Islamic time) are remitted. The first claim on blood I abolish is that of Ibn Rabi‘a bin Harith who was nursed in the tribe of Sa‘d and whom Hudhail killed. Usury is forbidden, and I make a beginning by remitting the amount of interest which ‘Abbas bin ‘Abdul Muttalib has to receive. Verily, it is remitted entirely."
"O people! Fear Allah concerning women. Verily you have taken them on the security of Allah and have made their persons lawful unto you by Words of Allah! It is incumbent upon them to honour their conjugal rights and, not to commit acts of impropriety which, if they do, you have authority to chastise them, yet not severely. If your wives refrain from impropriety and are faithful to you, clothe and feed them suitably."
"Verily, I have left amongst you the Book of Allah and the Sunnah (Traditions) of His Messenger which if you hold fast, you shall never go astray."
"O people, I am not succeeded by a Prophet and you are not succeeded by any nation. So I recommend you to worship your Lord, to pray the five prayers, to fast Ramadan and to offer the Zakat (poor-due) of your provision willingly. I recommend you to do the pilgrimage to the Sacred House of your Lord and to obey those who are in charge of you then you will be awarded to enter the Paradise of your Lord."
"And if you were asked about me, what wanted you to say?"
They replied: "We bear witness that you have conveyed the message and discharged your ministry."
He then raised his forefinger skywards and then moved it down towards people while saying: "O Allah, Bear witness."
He said that phrase thrice. The one who repeated the Prophet’s*statements loudly at ‘Arafat was Rabi‘a bin Omaiyah bin Khalaf. As soon as the Prophet* had accomplished delivering the speech, the following Qur’anic verse was revealed to him: "This day I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion." [TMQ 5:3]
Upon hearing this verse ‘Umer cried. "What makes you cry?" He was asked. His answer was: "Nothing succeeds perfection but imperfection." Bilal called for prayer after the speech, and then made the second call. The Prophet* performed both of the noon and the afternoon prayers separately, with no prayers in between. The ritual prayers were then prayed and the rest of the Day of Arafah, as it is called, was spent in meditation and supplication. He then mounted his she-camel Al-Qaswa’ - It was the tradition to ride quickly at this point, but at the first signs of excess he cried out: "Gently, gently! In quietness of soul! And let the strong amongst you have a care for the weak!". He approached the location of the vigil, directed his face towards Al-Qiblah, kept on standing till sunset when the sky yellow colour vanished a bit and the disc of the sun disappeared. Usamah added that the Prophet*moved onward to Muzdalifa where he observed the sunset and the evening prayers with one ‘First call’ and two ‘second calls’. He did not entertain the Glory of Allah between the two prayers. Then he lay down till it was dawn prayer time. Sawdah asked the Prophet's permission to leave Muzdalifah in the small hours. Being large in stature and heavier than most of the women, she had suffered more from the heat and from the exertions of travel, and shew as anxious to perform the rite of stoning before the multitude arrived. So he sent her on ahead in the company of Umm Sulaym, escorted by 'Abd Allah, one of the sons of 'Abbas.
The Prophet himself prayed the dawn prayer in Muzdalifah, and then led the pilgrims to 'Aqabah, with Fadl mounted behind him on his camel. Mounting on his Al-Qaswa’, he moved towards Al- Mash‘ar Al-Haram. It was at this very spot on this very day twelve years previously that he had met the six men of Khazraj who had pledged their allegiance to him, thus preparing the way for the First and Second 'Aqabah pacts. He faced Al-Qiblah and started supplicating: "Allah is the Greatest. There is no god but Allah." He remained there till it was clear morning and before the sun rose high, he made his way to Mina. He walked a little and threaded the mid-road leading to the big Jamrah where he stopped and pelted seven pebbles at it saying "Allah is the Greatest" each time. They were like small pebbles hurled from the bottom of the valley. Then he set off to the sacrificial place, where he sacrificed sixty-three camels with his hands, and asked ‘Ali to slaughter the others, a hundred and thirty-seven altogether. He made ‘Ali share him in Al-Hadi. A piece of meat from each slaughtered animal was ordered to be cooked in a pot and from which both men ate, and drank the soup. After the stoning, the animals were sacrificed, and the Prophet called for a man to shave his head. The pilgrims gathered round him in the hopes of obtaining some locks of his hair. Abu Bakr remarked afterwards on the contrast between the Khalid of Uhud and the Trench and the Khalid who now said: "O Messenger of God, thy forelock! Give it unto none but me, my father and my mother by thy ransom!" And when the Prophet gave it him he pressed it reverently against his eyes and his lips.
At the daytime of the tenth of Dhul-Hijjah on the Slaughtering Day (Yaum An-Nahr) The Prophet* delivered another speech. That was at high time morning, while he was mounting a grey mule. ‘Ali conveyed his statements to the people, who were standing or sitting. He repeated some of the statements that he had previously said the day before. The two Sheikh (Bukhari and Muslim) reported a version narrated by Abi Bakrah who said: The Prophet* made a speech on Yaum An-Nahr (day of slaughtering) and said: "Time has grown similar in form and state to the time when Allah created the heavens and the earth. A year is twelve months. Four of which are Sacred Months (Hurum). Three of the four months are successive. They are Dhul-Qa‘dah, Dhul- Hijjah, and Al-Muharram. The fourth Month is Rajab Mudar, which comes between Jumada and Sha‘ban." "What month is this month?" He asked. We said: "Allah and His Messenger know best of all." He kept silent for a while till we thought he would attach to it a different appellation. "Is it not Dhul- Hijjah?" He wondered. "Yes. It is." We said. Then he asked, "What is this town called?" We said: "Allah and His Messenger know best of all." He was silent for a while till we thought he would give it a different name. "Is it not Al-Baldah? (i.e. the town)" asked he. "Yes. It is." We replied. Then he asked again, "What day is it today?" We replied: "Allah and His Messenger know best of all." Then he kept silent for a while and said wondering: "Is it not ‘An-Nahr’ (i.e. slaughtering) Day?" "Yes. It is." Said we. Then he said: "(Shedding) the blood of one another and eating or taking one another’s provisions (unwillingly) and your honour are all inviolable (Haram). It is unlawful to violate their holiness. They must be as sacred to one another as this sacred day, in this sacred month, in this sacred town." "You will go back to be resurrected (after death) to your Lord. There you will be accounted for your deeds. So do not turn into people who go astray and kill one another."
"Have I not delivered the Message (of my Lord)?" "Yes you have." Said they. "O Allah! Bear witness! Let him that is present convey it unto him who is absent. For haply, many people to whom the Message is conveyed may be more mindful of it than the audience,." said he.
In another version it is said that the Prophet* had said in that very speech: "He whoever plunges into misfortune will certainly aggrieve himself. So let no one of you inflict an evil upon his parents. Verily Satan has utterly despaired being worshipped in this country of yours; but he will be obeyed at your committing trivial things you disdain. Satan will be contented with such things."
The Prophet now bade the pilgrims visit the Ka'bah and return to spend that night and the two next nights in Mina. He himself waited until the late afternoon. Then his wives accompanied him to Mecca, all but 'A'ishah, who was not in a state of ritual purity. A few days later, as soon as she was able, he sent her outside the sacred precinct, escorted by her brother 'Abd ar-Rahrnan. There she consecrated herself afresh, and going to Mecca she made the rounds of the Ka'bah.
The Prophet* spent At-Tashreeq Days (11th, 12th and 13th of Dhul-Hijjah) in Mina performing the ritual teachings of Islam, remembering Allah (praying), following the ways of guidance of Ibrahim, wiping out all traces and features or polytheism. On some days of At-Tashreeq he delivered some speeches as well. In a version to Abu Da’ûd with good reference to Sira,’ the daughter of Nabhan; she said: "The Messenger of Allah* made us a speech at the Ru’us (Heads) Day in which he said: "Is it not this the middle day of At-Tashreeq Days."  His speech that day was similar to that of An-Nahr Day’s. It was made after the revelation of Surat An-Nasr.
On the second day of An-Nafr (i.e. Departure) — on the thirteenth of Dhul- Hijjah, the Prophet* proceeded with An-Nafr to Mina and stayed at a high place of a mountain side at Bani Kinanah from Al-Abtah. He spent the rest of that day and night there — where he performed the noon, the afternoon, the sunset and the evening prayers.
Then he slept for a short while and mounted leaving for the Ka‘bah. He performed the Farewell Circumambulation (Tawaf Al-Wada‘), after ordering his Companions to do the same thing. Upon the accomplishment of his religious rituals he quickened his move to the purified Medina. He went there not to seek rest but to resume the strife and struggle in the way of Allah.

Main Topic: Ijma’ as-Sahabah
The Application of the Sunnah
The Sunnah can be applied in five ways:
A. Sunnah can explain a word which is not explained in the Qur’an
For example, the Qur’an says:  “Establish the Salah” (TMQ Al-Baqarah: 43) The Qur’an does not explain or provide any details regarding the term, “Establish the Salah.” However, the Sunnah explains the details pertaining to the term “Establish the Salah.” The Prophet* says: “Pray as you see me pray”
The Messenger* used to observe people pray and would correct them in the areas of the Salah where they made mistakes. The issue of explanation and clarification also extends to the rules of Hajj, Zakah, Jihad, and others. In summary, the Qur’an may mention a term without providing any details, but Sunnah plays the role of explaining these terms.
B. Qur’an mentions a general term, which could be applied to any person, while the Sunnah further specifies the term and forms another rule.
For example, the Qur’an says: “The man and woman who commit Zina, flog each of them with one hundred lashes.” (TMQ An-Nur: 2) This rule can be applied to any male or female who is found guilty of Zina. However, the Messenger* stoned married men and women who committed Zina. Thus, in this case, he* singled out the married man and woman and gave them the rule of stoning to death for Zina. As an example, Muslim extracted in his Sahih on the authority of Ibnu Omar that the Prophet* stoned to death a Jewish man and a Jewish woman for committing adultery.
C. A rule may be mentioned in the Qur’an without any restrictions, but the Sunnah places restrictions on the rule.
For example, the Qur’an says:  “The male and female thief, cut their hands” (TMQ Al-Ma’ida: 38) There is no restriction placed on this rule in the Ayah, which simply states that anyone found guilty of stealing should have his hand cut. However, the Sunnah places certain restrictions on the application of this punishment. Some of which are that the stolen property must equal a Nisab, which amounts to one quarter of a Dinar in gold. Also, the property must be stolen from a place where such property wealth is usually kept. It has to be kept under average protection, which is relevant to the people and the property itself. For example, if the jewellery is left in the open instead of a locked up place, then the one who steals it will not have his hand cut off, even though the action is still Haram. Another example is if the sheep or horses are not kept in a barn or stable, then stealing will not call for the implementation of the Hadd, even though stealing them is Haram.
D. An original rule in the Qur’an, which is explained, has neither restrictions nor exceptions, but the Sunnah adds new items to the original rule.
For example, the Qur’an says: “Forbidden to you are your mothers, daughters, paternal and maternal aunts, nieces, foster mothers and sisters, mothers-in-law, and step daughter....” (TMQ An-Nisa: 23) The Sunnah added that: “No woman can be married to a man who is already married to her sister or her maternal / paternal aunt.” (Bukhari & Muslim) Men are also prohibited from marrying the women who breast-fed them. Thus, the Sunnah adds extra items to the Qur’anic rule.
E. A rule originating from the Sunnah and not the Qur’an.
For example the Messenger* said: “People are partners in three things. The water, the graze (kela), and the fire (includes power resources).” (Abu Dawud) This Hadith established rules related to public ownership of the natural resources in the Islamic State. The topic of public ownership in the State was never explicitly addressed in the Qur’an

Ijma’ as-Sahabah
Ijma’ is the verbal noun of the Arabic word Ajmaa, which has two meanings:
1) to determine,
2) to agree upon something.
There are many types of Ijma’ discussed in the books of Usul al-Fiqh. Some of these are; Ijma’ al Ummah, Ijma’ al Mujtahideen, Ijma’ ahlel Bayt, Ijma al Medina and Ijma’ as-Sahabah. Ijma’ as-Sahabah is the only one that is definitive and agreed upon.
If the Sahabah after the death of the Prophet* were to agree unanimously upon a solution to a problem without any dissent amongst each other, in the absence of a ruling from the Qur’an and Sunnah, then this agreement is considered to be a Daleel. This agreement must have been based upon some teaching of Mohammed* of which they all knew, but which did not reach us directly in the form of Hadith. Therefore, Ijma’ as-Sahabah is an indication of Sunnah itself.

Examples of Ijma’ as-Sahabah
An example of Ijma’ as-Sahabah is the priority, which must be given to the appointment of a Khaleefah for Muslims. The Sunnah of the Prophet* informs us that the dead must be buried quickly and it is forbidden for those responsible for the burial to delay the burial on account of other things. Yet when the Prophet* died, the Companions delayed his* burial until they had selected a Khaleefah from among themselves. Before the burial arrangements were completed, the Sahabah had gathered in the place of Banu Sai’da and proceeded to select the Khaleefah. After discussion of the matter, all agreed to give Bay’ah (oath of allegiance) to Abu Bakr, after which they buried the Prophet*. None of them objected to the delay of the burial. The unanimous agreement of the Sahabah regarding this action is a Daleel for us about the importance of appointing the Khaleefah for Muslims, even more vital than the burial of the Prophet* himself.
Al-Haythami (d. 1405 CE) said, “It is known that the Sahabah consented that selecting the Imam after the end of the era of Prophethood was an obligation (Wajib). Indeed they made it (more) important than the (other) obligations whilst they were busy with it over the burial of the Prophet*.” The reputed scholar Al-Taftazani (d. 1389 CE) said, “There is Ijma (consensus) that appointing an Imam is wajib (obligatory)…The adoption (i.e. correct position) is that it is obligatory upon the servants by textual evidence because of the saying of the Messenger*: "Whoever dies not having known the Imam of his time, dies the death of the days of Jahiliyyah (Ignorance)."
Also, the Ummah agreed that this was the most important duty following the death of the Messenger*, so important in fact that they considered it more important than the matter of his burial, and so also has it been after the death of each Imam. And they must appoint someone, for so many Shari’ah obligations depend on this duty.”
Another example of Ijma’ as-Sahabah is when Umar on his deathbed specified a time limit of three days to appoint the next Khaleefah after him, he even ordered for those amongst the council of six he nominated to be killed if they disputed. All of the Sahabah consented to this. The six Umar appointed in the council were all senior Sahabah who had been promised paradise by the Prophet*, they included Ali b. Abi Talib, Uthman b. Affan, Sa’ad b. Abi Waqqas, Abdur Rahman ibn Awf, Az- Zubayr b. Al Awwam, and Talha b. Ubaydullah.
The renowned scholar and historian Ibn Jarir al-Tabari (838–923 CE) as well as others have reported the narrations about what occurred when Umar was wounded, Umar said: “O group of Muhajireen! Verily, the Apostle of Allah died, and he was pleased with all six of you. I have, therefore, decided to make it (the selection of Khaleefah) a matter of consultation among you, so that you may select one of yourselves as Khaleefah. If five of you agree upon one man, and there is one who is opposed to the five, kill him. If four are one side and two on the other, kill the two. And if three are on one side and three on the other, then Abdur Rahman ibn Auf will have the casting vote, and the Khaleefah will be selected from his party. In that case, kill the three men on the opposing side. You may, if you wish, invite some of the chief men of the Ansar as observers but the Khaleefah must be one of you Muhajireen, and not any of them. They have no share in the Khilafah. And your selection of the new Khaleefah must be made within three days.”

Daleel indicating the Authority of Ijma’ as-Sahabah
The Sahabah were the group who had the best access to the revelation and were most mindful of holding fast to the revelation in their actions. Their Ijma’ is a proof for the following two reasons:
First, Allah in the following Ayah praises them as a community, not just as individuals.  “The Vanguard (of Islam) - the first of those who forsook (their homes) and those who gave them aFid (the Muhajireen and the Ansar) and also those who follow them in good deeds, Allah is well pleased with them and they with Allah. And Allah has made ready with them gardens underneath which rivers flow and that will be their abode forever eternally, this their supreme triumph.” (TMQ At-Taubah: 100)
This compliment is given to the Sahabah (Muhajireen and Ansar) for the sole reason of having been the Sahabah. However, the compliment for others is due to the fact that they followed the footsteps of the Sahabah. This means that the original compliment is for the Sahabah. The followers are not complemented but for following the Sahabah. Therefore, it can be concluded that the meaning of the Ayah is confined to the Sahabah only. Any group of people whom Allah compliments in such a manner, the truthfulness of what they agree on is affirmed.
Second, doubt in their trustworthiness leads to doubt in Islam.
The Sahabah were the generation that transmitted the Qur’an and narrated the Hadith. Our entire Deen has been conveyed to us through the vehicle of this group. This group was the means by which Allah chose the Qur’an to be compiled and preserved. Allah has promised to preserve this scripture through them. Allah says: “Falsehood cannot come at it (Qur’an) from before it or from behind it. It is a revelation from the Wise, the Owner of Praise” (TMQ Fussilat: 42)
The important point to remember is that Ijma’ as-Sahabah is not the personal opinions of the Sahabah on any technical issue. Rather, it is their agreement on specific things with regard to its rule in Islam, i.e. an agreement on a Shar’i opinion.
The Sahabah would not agree that a certain thing is Islamically permitted or forbidden without knowing whether that action was approved or disapproved by the Prophet*. However, the Hadith in this regard is not narrated to us, instead its rule is conveyed by the total agreement of the Sahabah. The Ulema are in agreement that Ijma’ as-Sahabah is a binding proof.
As with Hadith, Ijma as-Sahabah can be Qata’i or Dhanni in transmission and meaning. Its reports are mentioned in the books of Hadith and Tareekh (history) which are compiled by Isnad (chains of narration). A chain of narration relating to the agreement of the Sahabah maybe mentioned in a book of Hadith like Sahih al-Bukhari, a book of history like the Tareekh of Al-Tabari or a book of Fiqh like Kitab al-Umm of Shafi’i. As with Ahadith, Mujtahideen look at the strength of the narration to determine its authenticity.
 
Who is a Sahabi?
There are two definitions of a Sahabi:
1. A Muslim who saw the Prophet*.
2. A Muslim who lived with the Prophet* for one or two years or participated in one or two Ghazwaat (military expeditions led by the Prophet*).
The latter definition was reported by the famous scholar of the Tabi’een, Said bin al-Musayeb and is stronger. It has been narrated he said, “It is essential that someone has companionship with the Prophet* for one or two years, or has gone out with him on one or two battles.”
Shu'ba reported from Musa al-Sibillani - whom he spoke appreciatively about - that he said: “I said to Anas bin Malik. Are there any companions of the Messenger of Allah* left other than you? He said: There are still many Arabs who saw him. As for his companions, no!” Imam al-Mazini said in his book Sharh ul-Burhan, “We do not mean by Sahabah those who met him for a day or two, or those who attended him for some business and then left, we mean those who followed him, helped him and were guided by the light that Allah revealed to him*, those are the ones to attain felicity.”

Children’s Feedback
Nil

News Topic:
Child Fighters in Free Syrian (Rebel) Army

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 ~ Why were the people upset with Ali and how did the Prophet* respond?
Belief ~ How do we derive / make laws in Islam ? What is the process of lawmaking?