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
Du'as for everyday use
Paradise and a Paradise Poem
Surah al-Asr

News Topic
Floods and a Gaza Map

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

29 April 2012

Preparing to Conquer Mecca; Fiqh and Nawawi’s 40 Hadith 

Seerah of Muhammed* 
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an:

Preparing for the Conquest - News Blackout

The Messenger of Allah* asked ‘Aisha, his wife to make preparations peculiar to marching out for war. Abu Bakr, meanwhile, came in and asked ‘Aisha what the matter was, showing surprise at the preparations being made as it was not, as he said, the usual time for war. She replied that she had no idea.
With view of securing a complete news black-out concerning his military intentions, the Prophet* despatched an eight-men platoon under the leadership of Qatadah bin Rab‘i in the direction of Edam, a short distance from Medina, in Ramadan 8 A.H., in order to divert the attention of people and screen off the main target with which he was preoccupied.

The Prophet* began to prepare for a campaign, and Abu Bakr asked if he also should make ready. The Prophet* said he should and told him that they were going out against Quraish. "Must we not wait for the time of the truce to run out?" said Abu Bakr. "They have betrayed us and broken the pact," said the Prophet, "and I shall attack them. But keep secret what I have told thee. Let one thinker think that God's Messenger is for Syria, and let another think he is for Thaqif, and another for Hawazin, O God, take from Quraish all sight of us, and all tidings of us, what we are about, that we may come suddenly upon them in their land."

Hatib's letter to the Quraish

In answer to this prayer word came to him from Heaven that one of the Emigrants, Hatib by name, had somehow learned the secret and had sent a letter to Quraish to warn them of the impending attack. He had given it to a woman of Muzaynah who was travelling to Mecca, and she had hidden it in her hair. The Prophet* sent 'All and Zubayr after her, and having failed to find the letter in her baggage they threatened to search her if she did not produce it and it was discovered the letter was carefully hidden in her locks of hair. So she gave them the letter and they took it to the Prophet, who sent for the writer of it. The Prophet* was very much perturbed to find that such a thing had been done by a Muslim, who had a long record of service and was eager to assist Islam even in very critical times.
He, therefore, called Hatib and asked him to explain his position. "What made thee do this, O Hatib?" he said. He replied, "O Messenger of Allah*! I have no affinity of blood with Quraish; there is only a kind of friendly relationship between them and myself. My family is at Mecca and there is no one to look after it or to offer protection to it. My position stands in striking contrast to that of the refugees whose families are secure due to their blood ties with Quraish. I felt that since I am not related to them, I should, for the safety of my children, earn their gratitude by doing good to them. I swear by Allah that I have not done this act as an apostate, forsaking Islam. I was prompted only by the considerations I have just explained." ‘Umar wanted to cut his head off as a hypocrite, but the Prophet* accepted his excuse and granted him pardon, then addressed ‘Umar saying: "Hatib is one of those who fought in the battle of Badr. How do you know that he is a hypocrite? Allah is likely to look favourably on those who participated in that battle. Turning then, to Hatib, he said: "Do as you please, for I have forgiven you."

“Take not My enemies and your enemies (i.e. disbelievers and polytheists, etc.) as friends”

However, to ensure that such an incident might not be repeated, the first nine verses of Surah al-Mumtahinah were revealed:

1. O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth, and have driven out the Messenger and yourselves (from your homeland) because you believe in Allah your Lord! If you have come forth to strive in My Cause and to seek My Good Pleasure, (then take not these disbelievers and polytheists, etc., as your friends). You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal. And whosoever of you (Muslims) does that, then indeed he has gone (far) astray, (away) from the Straight Path .
2. Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil, and they desire that you should disbelieve.
3. Neither your relatives nor your children will benefit you on the Day of Resurrection (against Allah). He will judge between you. And Allah is the All-Seer of what you do.
4. Indeed there has been an excellent example for you in Ibrahim (Abraham) and those with him, when they said to their people: "Verily, we are free from you and whatever you worship besides Allah, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allah Alone," except the saying of Ibrahim (Abraham) to his father: "Verily, I will ask for forgiveness (from Allah) for you, but I have no power to do anything for you before Allah ." Our Lord! In You (Alone) we put our trust, and to You (Alone) we turn in repentance, and to You (Alone) is (our) final Return,
5. "Our Lord! Make us not a trial for the disbelievers, and forgive us, Our Lord! Verily, You, only You are the All-Mighty, the All-Wise."
6. Certainly, there has been in them an excellent example for you to follow, for those who look forward to (the Meeting with) Allah (for the reward from Him) and the Last Day. And whosoever turn away, then verily, Allah is Rich (Free of all wants), Worthy of all Praise.
7. Perhaps Allah will make friendship between you and those whom you hold as enemies. And Allah has power (over all things), and Allah is Oft-Forgiving, Most Merciful.
8. Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity.
9. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrong-doers those who disobey Allah).

Being a Shepherd

The Prophet* now sent messengers to those of the tribes whom he felt he could now rely on for help, with a general summons to be present in Medina at the beginning of the next month, which was Ramadan, The Bedouin faithfully responded; and when the appointed day came the army was the largest that had ever set out from Medina. No able-bodied Muslim stayed behind. The Emigrants were seven hundred, with three hundred horse; the Helpers were four thousand, with five hundred horse; and the tribes, including those who joined them on the way, brought the total numbers up to nearly ten thousand men. The cavalry rode on camelback, leading their horses; and except for a few of the closest Companions none of them knew who the enemy were. After making full preparation, the Prophet* proceeded to Mecca at the head of ten thousand soldiers on the 10th of Ramadan, 8 A.H. He mandated Abu Ruhm Al- Ghifari to dispose the affairs of Medina during his absence. Outside Mecca they came across a tree and started eating its fruit and the Prophet* advised them to eat the (ripe) black ones. The Companions said that he* must have been a shepherd as only they would know these things. The Prophet* acknowledged that he was and that Allah made all his Prophet’s as shepherds – because it gives good training to the Muslim.

Abu Sufyan gets caught by the Muslim army

When they were about half-way they were met by 'Abbas and Umm al-Fadl and their sons. 'Abbas had decided that it was now time for them to leave Mecca and to live in Medina. The Prophet* invited them to join his expedition, which they did, to the joy of Maymunah, who had come with the Prophet.
The Quraish were quite unaware of the development of affairs, but the Prophet* did not like to take them by surprise. He, therefore, ordered his men to kindle fire on all sides for cooking purposes. The idea behind this was that Quraish should be afforded full opportunity to assess the situation in which they were pitchforked correctly, and should not endanger their lives by leaping blindly in the battlefield. ‘Umar bin Al- Khattab was entrusted with the guard duty.

In the meanwhile, Abu Sufyan along with Hakim bin Hizam and Budail bin Warqua’, went out to reconnoiter. From a distance, however, he heard the following conversation between Abu Sufyan and Budayl Warqa': Abu Sufyan: I have not so far seen such a great fire and such a big army. Budayl bin Warqa': They are the people of the tribe of Khuza'ah, who have prepared for war. Abu Sufyan: "Khuza'ah are too few to kindle such a great fire or to make such a big army." Before they got near the camp, they were arrested and then met ‘Abbas, the Prophet’s uncle. He apprised Abu Sufyan of the situation and advised him to accept Islam and persuade his people to surrender before Muhammad*; otherwise, his head would be struck off. Under the prevailing compelling circumstances, Abu Sufyan went in the company of ‘Abbas seeking the Prophet’s* audience. The Muslims were furious to see Abu Sufyan and wanted to kill him on the spot.

The Prophet's uncle was mounted on the particular mule of the Prophet* and Abu Sufyan was accompanying him. He made him pass from between the masses of fires and the large army consisting of infantrymen and mounted soldiers. The sentries recognized Abbas as well as the particular mule belonging to the Prophet* and, therefore, made way for him. While they were still on their way Umar's eyes fell on Abu Sufyan sitting on the pillion of Abbas, and he wanted to kill him (Abu Sufyan) at once. As, however, the Prophet's uncle had provided him protection, he (Umar) desisted from doing so. 'Abbas took them to the tent of the Prophet, and Abu Sufyan said: "O Muhammad, thou hast come with a strange assortment of men -some known and some unknown -against thy kindred." But the Prophet* cut him short. "It is thou who art the transgressor," he said. "Ye broke the pact of Hudaybiyah, and abetted the attack on the Bani Ka'b, thereby sinfully violating the holy precinct of God and His Sanctuary. Abu Sufyan sought to change the subject somewhat. "Alas," he said, "hadst thou but turned thine anger and thy strategy against Hawazin! For they are further from thee in kinship, and fiercer in enmity against thee." "I hope", said the Prophet, "that my Lord will grant me all of that -by victory over Mecca, by the triumph therein of Islam, and by the rout of Hawazin -and that He will enrich me with their goods as plunder and their families as captives." Then he said to the three men: "Bear witness that there is no god but God, and that I am the Messenger of God." Hakim and Budayl thereupon made their professions of faith, but Abu Sufyan testified "there is no god but God" and then was silent. When told to pronounce the second testification he said: "O Muhammad, there is still in my soul a scruple about this; give her a respite." So the Prophet* told his uncle to take them to his tent for the night.

Main Topic: Introduction to Fiqh (Islamic Jurisprudence and Law)

Types of Hukm Shara’i

Many Muslims are too quick to conclude that something is either Haram (prohibited) or Fard (compulsory) after a quick reading of an Ayah or a Hadith. Not all commands in the legislative sources are Fard or Haram. The rules, which are used to differentiate the types of Hukm Shar’i, are again related to Usul al-Fiqh. In reality, the Hukm Shar’i can be understood in five general ways.

A. Fard (Compulsory):
If the request to do an action is decisive (Talab Jazim) then it is a Fard or Wajib; both have the same meaning. A person who complies with a Fard will be rewarded, while one who disobeys will be punished.
Example: Performing and establishing Salah, paying Zakah, participating in the Jihad, being ruled by Islam, Muslim women wearing Hijab etc.

B. Haram (Prohibited)
If the instruction is connected with a decisive command of refraining from an action then it is Haram or Mahdhur. If the Haram is committed, then the person will be punished, but if the Haram action is avoided, the person will be rewarded.
Example: dealing with Riba (interest), gambling, promoting nationalism, etc.

C. Mandoub, Mustahab, Sunnah or Nafilah (Recommended)
If the instruction to do an action is not firm, then it is considered Mandub. The one who performs it is praised and rewarded; however, the one who did not perform it is neither blamed nor punished.
Example: Attending to the sick, giving alms to the poor, fasting Mondays and Thursdays.

D. Makruh (Disliked)
If the instruction of refraining from an action is not firm, then it is considered Makruh. The one who abstains is praised and rewarded while the one who does it is neither punished nor blamed.
Example: performing Salah between Fajr Salah and sunrise, eating garlic before going to the masjid for Salah, dropping litter on the road etc.

E. Mubah (Permissible)
If the choice to do or not to do an action is left up to the person, then the action is called Mubah. One will neither be rewarded nor punished for an action falling under this category.
Example: Eating lamb or chicken, marrying up to four wives, driving a car etc.

Some of the Hukm Shar’i such as Fard are divided into sub-categories. For example, Fard is divided into Fard al Ayn and Fard al Kifaya. Fard al Ayn is obligatory on every Muslim, such as praying five times a day; fasting Ramadhan, fulfilling duties to husband/wife whereas, Fard al Kifaya is obligatory on the whole Ummah until part of the Ummah fulfils the Fard, such as the burial of a deceased Muslim. If a portion of the Ummah fulfilled this task, then this relieves the duty from the rest of the Muslims. Some of the other types of Hukm Shar’i are also further sub-divided.

Sources of Islamic Law

The rulings of Allah are derived from certain sources. They are not plucked out of the air! The sources, which are used to make laws, have to be based on something tangible and accessible.
The four definitive sources of Hukm Shar’i are;
•    the Qur’an (the Word of Allah),
•    the Sunnah (example of the Prophet*),
•    Ijma’ as-Sahabah (consensus of the Companions),
•    Qiyas (Divine Analogy).
We will go into more detail about these in the coming weeks – but is is important that all Muslims have supreme confidence that the Qur’an is the Word of Allah.

How do we get this confidence in Allah and the Qur’an - that is more than simply blind faith?

Children's Nawawi's 40 Hadith feedback:

Hadith 18 ~ On the authority of Abu Dharr Jundub ibn Junaadah, and Abu 'Abd-ir-Rahmaan Mu'aadh bin Jabal that the Messenger of Allah* said : Have Taqwaa (Fear) of Allah wherever you may be, and follow up a bad deed with a good deed which will wipe it out, and behave well towards the people. [at-Tirmidhi]

Hadith 9 ~ On the authority of Abu Hurairah, who said: I heard the Messenger of Allah* say: "What I have forbidden to you, avoid; what I have ordered you [to do], do as much of it as you can. It was only their excessive questioning and their disagreeing with their prophets that destroyed those who were before you." [Bukhari and Muslim]

Hadith 40 ~ On the authority of Ibn 'Umar, ma, who said: The Messenger of Allah*, took me by the shoulder and said: "Be in this world as though you were a stranger or a traveler/wayfarer."
Ibn 'Umar used to say: "When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening. Take from your health (a preparation) for your illness, and from your life for your death." [Al-Bukhari]

Hadith 3 ~ On the authority of Abu Abdur-Rahman `Abdullah, the son of Umar ibn al-Khattab, who said: I heard the Messenger of Allah* say: Islam has been built on five [pillars]: testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the salah (prayer), paying the zakah (obligatory charity), making the Hajj (pilgrimage) to the House, and fasting in Ramadan. [Bukhari and Muslim]

Hadith 34 ~ On the authority of Abu Sa'id al-Khudri who said: I heard the Messenger of Allah*, say: "When any one of you sees anything that is disapproved (of by Allah), let him change it with his hand. If he is not able to do so, then let him change it with his tongue. And if he is not able to do so, then let him change it with his heart, though that is the weakest (kind of) faith." [Muslim]

Hadith 1 ~ On the authority of Umar ibn al-Khattab, who said: I heard the Messenger of Allah* say: "Actions are but by intentions and every man shall have only that which he intended. Thus he whose migration (Hijrah to Madina from Mecca) was for Allah and His Messenger, his migration was for Allah and His Messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated." [Bukhari and Muslim]

Hadith 7 ~ On the authority of Tamim Al-Dari that the prophet said: "Religion is sincerity". We said: "To whom?" He said: "To Allah and His Book, and His messenger, and to the leaders of the Muslims and their common folk". [Muslim]

Hadith 29 ~ From Mu'adh bin Jabal who said: I said: "O Messenger of Allah, tell me of a deed which will take me into Paradise and will keep me away from the Hell-fire." He said: "You have asked me about a great matter, yet it is, indeed, an easy matter for him to whom Allah Almighty makes it easy. (It is ) that you worship Allah without associating anything with Him, that you perform the prayers, that you pay the zakat, that you fast during Ramadan, and that you make the pilgrimage to the House."
Then he said: "Shall I not guide you to the gates of goodness? Fasting is a shield; charity extinguishes sin as water extinguishes fire; and a man's prayer in the middle of the night." Then he recited: "Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knoweth what is kept hid for them of joy, as a reward for what they used to do". [Qu'ran, Surah al-Sajdah (32): Ayah 16-17]
Then he said: "Shall I not also tell you of the peak of the matter, its pillar, and its topmost part?" I said: "Yes, O Messenger of Allah." He said: "The peak of the matter is Islam (submission to Allah), the pillar is prayer; and its topmost part is jihad." Then he said: "And shall I not tell you of the controlling of all that ?" I said:" Yes, O Messenger of Allah". So he took hold of his tongue and said: "Restrain this." I said: "O Prophet of Allah, will we be held accountable for what we say?" He said: "May your mother be bereft of you! Is there anything that topples people on their faces (or he said, on their noses) into the Hell-fire other than the jests of their tongues?" [Al-Tirmidhi]

Hadith 11 ~ On the authority of Abu Muhammad al-Hasan ibn 'Ali ibn Abi Talib, the grandson of the Messenger of Allah*, and the one much loved by him, who said: I memorised from the Messenger of Allah*: Leave that which makes you doubt for that which does not make you doubt. [at-Tirmidhi and an-Nasai]

No News topic this week

07 August 2011

07 August 2011

Seerah of Muhammed*

*: May the Peace, Blessings & Mercy of Allah be upon him

TMQ: Translation to the nearest meaning of the Qur’an

Marriage to Umm Salamah

Umm Salama, whose real name was Hind, was the daughter of Umayya b. Mughira from Bani Makhzum tribe. Her husband Abd Allah b. Abd al-Asad, migrated to Abyssinia when he was subjected to the oppression and torment by mushriks (idolaters) because of his acceptance of Islam. He returned to Makkah upon the rumor that a lot of people from Quraish became Muslims; however, when he learned that the rumor was wrong, this time he migrated to Madinah undergoing a lot of difficult times. Hazrat Umm Salama was with her husband in both of the migrations to Abyssinia.

Umm Salama was widowed with her four children when her husband died in the forth year of the Hijrah as a result of his injuries in the Battle of Uhud.  Umm Salama told her husband just before his death, As I heard, if a woman deserving heaven, whose husband deserving heaven died, does not marry to someone else later, Allah certainly will bring her with her husband together in the heaven. In the same way, if a man deserving heaven, whose wife deserving heaven died, does not marry to someone else later, Allah certainly will bring him with his wife together in the heaven. Then she made the following offer to her husband: Then, let us promise to each other. Neither you will get married after me, nor shall I get married after you! However, Abu Salama did not accept that offer and he said: You listen to what I tell you, get married after my death. Then, he made the following prayer: O my Allah! Grant Umm Salama a husband, who is better than me, who will not look down on her and who will not hurt her after me!

When she finished the prescribed period of waiting Umm Salama, had rejected  the marriage offers of Abu Bakr and Umar previously. Later on, Our Prophet* made an offer of marriage to Umm Salama in order to take her and her orphan children under his protection. Umm Salama required being excused of that and said. I am both an old and a jealous woman. I also have children and I have none of my elders with me as a witness.

Our Prophet (pbuh) went to Umm Salama, who had given him that answer, and repeated his marriage offer himself. Then he said:  You say that you are an old woman. It is not a shame for an old woman to marry an older man than her. You said that you were the mother of the orphan children. Know that their livelihoods belong to Allah and His messenger. You say that you are a jealous woman. I will also pray Allah to eliminate it from you. You say that there are none of your elders beside you. There are none among them whether they are present here or not that will not consent to me.

The Prophet* give her as a gift for marriage what he had given Zaynab -  a cushion of leather stuffed with fibre, a millstone, a water-skin and two jars

Umm Salama, who was 44 years old when she got married to the Prophet*, died in the 59th year of the Hijrah at the age of 84. Abu Hurayra leaded her salatul-janaza (the funeral prayer) and she was buried in the Baqee Graveyard.  Umm Salama, who could read but not write, was among the ones who knew the Fiqh (Islamic Laws) well. The number of the hadiths she had related from Allahs Most Noble Messenger is 378.

Alcohol banned

 “O ye who believe! Intoxicants and Gambling, (dedication of) stones, and (divination by) arrows, are an Abomination – of Satan’s handiwork; eschew such (abomination), that ye may prosper.” [Al-Qur’an 5:90] When this was revealed the Muslim citizens of Medina immediately began to destroy and empty their alcohol containers into the street.  Even those who were guiltlessly enjoying cups of wine spat the alcohol from their mouths.  It is said that the streets of Medina ran with alcohol.

Dhatur-Riqa

Dhat Ar-Riqa‘ (rags) campaign took place in Najd ( a large area of tableland in the Arabian Peninsula) in Rabi‘ Ath-Thani or Jumada Al-Ula, 4 A.H. They substantiate their claim by saying that it was strategically necessary to carry out this campaign in order to quell the rebellious bedouins in order to meet the exigencies of the agreed upon encounter with the polytheists, i.e. minor Badr Battle in Sha‘ban, 4 A.H.

The rules relating to the prayer of fear which the Prophet* observed at Dhat Ar-Riqa‘ campaign were revealed.

The Invasion of Doumat Al-Jandal

The Prophet* was reported that some tribes, in the vicinity of Doumat Al-Jandal, on the borders of Syria, were involved in highway robbery and plundering, and were on their way to muster troops and raid Madinah itself. He immediately appointed Siba‘ bin ‘Arfatah Al- Ghifari to dispose the affairs of Madinah during his absence, and set out at the head of 1000 Muslims in late Rabi‘ Al-Awwal, 5 A.H. taking with him a man, named Madhkur, from Bani ‘Udhrah, as a guide.

On their way to Doumat Al- Jandal, they used to march by night and hide by day, so that they might take the enemy by surprise. When they drew near their destination, the Muslims discovered that the highway men had moved to another place, so they captured their cattle and shepherds. The inhabitants of Doumat Al-Jandal had also fled in all directions for their lives and evacuated their habitations. The Prophet* stayed there for 5 days during which he despatched expeditionary forces to hunt for the enemy personnel but they detected none. He then returned to Madinah but en route he entered into a peace treaty with ‘Uyainah bin Hisn. Doumat Al-Jandal is located at about a distance of fifteen days march from Madinah and five from Damascus. With this decisive and steady progress and wise strict plans, the Prophet* managed to spread security, control the situation and make peace prevail the whole area. He also succeeded in shifting the course of events for the welfare of the Muslims by reducing the incessant internal and external troubles. The hypocrites were silenced, a tribe of the Jews evacuated while the other continued to fake good neighbourliness and seemingly faithful adherence to the covenants, the desert bedouins subdued and finally the archenemy Quraish no longer keen on attacking the Muslims. This secure strategic attitude created optimum circumstances for the Muslims to resume their logical course in propagating Islam and communicating the Messages of the Lord to all worlds.

Conversation between the Prophet* and Jabir

Jabir also recounted how on the way back to Medina most of the troops went on ahead, while the Prophet and a few others were riding in the rear. But Jabir's camel was old and weak, and could not keep up with the main force, so that it was not long before the Prophet overtook him and asked him why he was so far behind. "O Messenger of God," he said, "this camel of mine can go no faster." "Make him kneel," said the Prophet, making his own camel kneel also. Then he said: "Give me that stick," which I did, and  he took it and gave him one or two prods with it. Then he told me to mount, and we went on our way, and, by Him who sent the Messenger with the truth, my camel outstripped his.

"On the way I conversed with the Messenger of God, and he said to me: "Wilt thou sell me this camel of thine?" I said: "I will give him to thee." "Nay," he said, "but sell him to me." jabir knew from the tone of the Prophet's voice that he was expected to bargain. "I asked him," said jabir, "to name me a price and he said: 'I will take him for a dirhem.' 'Not so,' I said, 'for then wouldst thou be giving me too little.' 'For two dirhems,' he said. 'Nay,' said I, and he went on raising his price until he reached forty dirhems, that is, an ounce of gold, to which I agreed. Then he said: 'Art thou yet married, jabir?' And when I said that I was, he said: 'An already married woman or a virgin?' 'One already married,' I said 'Why not a girl,' he said, 'that thou mightst play with her and she with thee?' '0 Messenger of God,' I said, 'my father was struck down on the day of Uhud and left me with his seven daughters, so I married a motherly woman who would gather them round her and comb their hair and look after their wants.' He agreed that I had made a good choice; and then he said that when we reached Sirar, which was only about three miles from Medina, he would sacrifice camels and spend the day there, and she would have news of our home-coming and would set about shaking the dust from her cushions. 'We have no cushions,' I said. 'They will come,' he said. 'So when thou returnest, do what is to be done.'

"The morning after we returned, I took my camel and knelt him outside the Prophet's door. The Prophet came out and told me to leave the camel and pray two prayer cycles in the Mosque, which I did. Then he bade Bilal weigh me out an ounce of gold, and he gave me a little more than what tipped the scales. I took it and turned to go, but the Prophet called me back. 'Take thy camel,' he said, 'he is thine, and keep the price thou wast paid for him.' "

Hadith: Nawawi’s 40 Hadith

Hadith no 30

It was narrated on the authority of Abi Tha'labah Al-Khushani Jurthum bin Nashir, that the Messenger of Allah* said: "Verily Allah the Almighty has prescribed the obligatory deeds, so do not neglect them; He has set certain limits, so do not go beyond them; He has forbidden certain things, so do not indulge in them; and He has said nothing about certain things, as an act of mercy to you, not out of forgetfulness, so do not go enquiring into these."  [Related by Al-Daraqutni]

What has been mentioned in this hadith has been used by all jurists or fuqaha' as a way of categorizing rulings of shari'ah. It is from this hadith that the rules of the five well-known categorizations are derived: The obligatory (wajib), preferable (mandoub), forbidden (muharam), hateful (makrouh), and the permissible (mubah). Not only is the meaning acceptable, this hadith is also used for categorizing rulings of shari'ah (ahkam).

The term Hukm Sharii, in Arabic, means the address of the Legislator related to our actions. Islam addresses all of our actions, whether they are permitted or not. Accordingly, all of our actions have to be guided by the Hukm Sharii.Many Muslims are too quick to conclude that something is either Haram (prohibited) or Fard (compulsory) after a quick reading of an Ayah or a Hadith. Not all commands in the legislative sources are Fard or Haram. the rules which are used to differentiate the types of Hukm Sharii are again related to Usul al Fiqh.There are 5 different categories of Hukm Shariah.They are:

1.Fard or Wajib (obligatory)

2.Mandoub (reccommended)

3. Permitted Actions (Mubah)

4. Makrooh (Disliked)

5. Haram (prohibited)

Also, not to ask too many questions - especially unnecessary ones. Refer to the story of the cow  and Banu Israel in Surah al-Baqara

News:

US Army helicopter shot down

We explored the nature of the conflict and who is a terrorist, freedom-fighter, occupier or liberator. A comparison was made between the fighting during the Soviet invasion and the recent American-led invasion of Afghanistan.

Different perspectives and different uniforms.

Polar Bear mauls British teenager

Issues of taking precautions and putting trust in Allah were talked about.

Also, al-Qadhaa w’al-Qadr were highlighted.

Feedback:

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Benefits of Ramadhan

Responding to aggravation (book burning)