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? 

15 April 2012

The Harborne Islamic Study Circle went, as a group, to the British Museum Hajj Exhibition on Saturday 14 April.

We all had a great time at the Museum, followed by a picnic in Hyde Park (football & cricket) and praying in Regent's Park Mosque before returning back to Birmingham.

Don't forget the Survey:
** The link for the Survey is http://www.surveymonkey.com/s/HJS5R9R   **

All Photos link: Click Here

Selected pictures below and on full set from the link to the side under 'LINKS'...

18 March 2012

Lesser Pilgrimage; 40 Stranger/Traveller

* SURVEY ~ Future Circles for Harborne Islamic Study Circle *
Topics that the children (and adults) wanted covering in future Study Circles included Fiqh Topics, General Topics and Teenager Issues.
Please vote for which things you would like to discuss during the Circle.
Rank them according to which topic you would like to really do to the one you are least interested in.
Vote for as many or as few as you like....
This shouldn't take more than 5 minutes (InshaAllah)
Thank You.
Naveed

** The link for the Survey is http://www.surveymonkey.com/s/HJS5R9R   **

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

Muhalim wrongly kills a person who said ‘Assalamu Alaikum’
On the way back from a short expedition Muhalim killed a person who greeted him with ‘Assalamu Alaikum’. There was some tension between Muhalim and this person in the days of Jahiliyyah (before Islam). Muhalim then took over his camel and property. The leader of the tribe of the killed person came to the Prophet* to ask that Muhalim be killed as rightful retribution allowed in Islam. Muhalim’s tribal chief asked the Prophet* for clemency. The Prophet* finally managed to convince the aggrieved chief to take blood money. Then Muhalim’s friends asked him to seek forgiveness from the Prophet* but the Prophet was angry and said ‘Oh Allah, do not forgive Muhalim’. This obviously upset Muhalim and later Allah revealed a verse criticising the behaviour of Muhalim. Hence, we learn that ‘Assalamu Alaikum’ is the greeting of Muslims and a way to spread peace and love – and that killing a Muslim wrongly is a great sin (as we discussed last week).

Obey your leader – but only in Islam (the Good)
O you who believe! Obey Allah and obey the Messenger, and those of you (Muslims) who are in (rightful) authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. (An-Nisa 4:59)
The Sahabahs went out with a leader [ameer] and he told them to build a fire and then he said, 'jump in the fire'. However, they disobeyed him and Muhammad* said it was good they did not obey him as the leader must obey Allah and his Rasool* and listen only in the ‘Good’ (Khair = Islam). If they had jumped in the fire they would never have left (ie., Hellfire). Ibn Umar (RA) reported that Allah’s Messenger* said, ‘It is incumbent on a Muslim person to listen and obey whether he likes it or hates it as long as he is not commanded to commit sin. If he is given command to sin then he must neither listen nor obey.” [Muslim]. Hence, we can't be obedient to the "created" things if that means we disobey the "Creator" of things. The man is ameer of the home but if he says to do something haram he should be disobeyed as obedience is to Allah and His message. Today, many leaders of Muslims ask the people to do things that are not allowed by Islam and we should be careful who we follow!

The Compensatory ‘Umrah (Lesser Pilgrimage)
Preparing for the Journey
The months drew on until almost a year had passed since the signing of the treaty of Hudaibiyah, It was now time to set off for Mecca in accordance with the promise of Quraysh that the Prophet* and his Companions should have safe access to the Holy Precinct in order to perform the rite of the Lesser Pilgrimage. There were about two thousand pilgrims in all, including the would-be pilgrims of the previous year, except for a few who had died or been killed in battle.
When Dhul Qa‘da month approached towards the close of the seventh year A.H., the Prophet* ordered his people, and the men who witnessed Al-Hudaibiyah Truce Treaty in particular, to make preparations to perform ‘Umrah (lesser pilgrimage). He proceeded with 2000 men besides some women and children, and 60 camels for sacrifice, to visit the Holy Sanctuary in Mecca. The Muslims took their weapons with them fearing the treachery of the Quraishites, but left them with a party of two hundred men at a place some eight miles from Mecca. They entered the city with the swords in their scabbards. The Quraish were initially upset that the Prophet brought weapons and feared he* would attack – but were reassured that the heavy weapons would be left outside Mecca.

Entering the emptied city of Mecca
When they heard that the pilgrims had reached the edge of the sacred territory, Quraysh vacated the whole of the hollow of Mecca and withdrew to the tops of the surrounding hills. The chiefs of Quraysh were gathered together on Mount Abu Kubays, from which they could look down into the Mosque and the others aligned on the top of Qu‘aiqa‘an Mount watching the Muslims, tongue-tied at witnessing their strength and devotion. They also had a wide view of the surrounding country; and now they saw the pilgrims emerge in a long file from the north-western pass which leads down into the valley just below the city. The Prophet* at their head on his she-camel, Al-Qaswa’, while the surrounding Companions attentively focusing their look on him Their ears soon caught an indistinct murmur which quickly became distinguishable as the age-old pilgrim's cry: Labbayk Alldhumma Labbayk, [Here I am, a God, at Thy service].
The Muslims performed the usual circumambulation (tawaaf) vigorously and briskly; and on recommendation by the Prophet* they did their best to appear strong and steadfast in their circumambulation as the polytheists had spread rumours that they were weak because the fever of Yathrib (Medina) had sapped their strength. They were ordered to run in the first three rounds and then walk in the remaining ones.
The long procession of bare-headed, white-robed men was led by the Prophet*, with 'Abd Allah ibn Rawahah on foot, holding the bridle. When they entered the Holy Sanctuary, ‘Abdullah bin Rawaha walked before the Prophet* reciting: "Get out of his way, you disbelievers, make way, we will fight you about its revelation with strokes that will remove heads from shoulders and make friend unmindful of friend." Of the others some were on camelback and some on foot. They made straight for the Holy House by the nearest way. Each man was wearing his upper garment as a cloak, but at the entrance to the Mosque the Prophet* adjusted his, passing it under his right arm, leaving the shoulder bare, and crossing the two ends over the left shoulder so that they hung down back and front. The others followed his example. Still mounted, he rode to the south-east corner of the Ka'bah and reverently touched the Black Stone with his staff. Then he made the seven circuits of the House, after which he withdrew to the foot of the little hill of Safa, and passed to and fro between it and the hill of Marwah, seven courses in all, ending at Marwah, to which many of the sacrificial animals had now been led.
There he sacrificed a camel, and his head was shaved by Khirash, who had done the same for him at Hudaibiyah. This completed the rite of the Lesser Pilgrimage. The main body of the pilgrims had now performed the basic rites of the lesser pilgrimage, but there remained those who were entrusted the charge of the weapons. The Prophet* had these relieved, and they went through the same devotions as the others did.

After the rites were completed
He then returned to the Mosque, intending to enter the Holy House, cluttered with idols though it was. But the doors were locked, and the key was with a member of the clan of 'Abd ad-Dar. The Prophet* sent a man to ask for it, but the chiefs of Quraysh replied that this was not in their agreement, the entry into the House not being part of the Pilgrimage rite. So none of the Muslims entered it that year; but when the sun had reached its zenith the Prophet* told Bilal to go up to the roof of the Ka'bah and make the call to prayer. His resonant voice filled the whole valley of Mecca and floated up to the tops of the hills, first with the magnification, then with the two restifications of Islam: "I bear witness that there is no god but God. I bear witness that Muhammad is the Messenger of God." From Abu Kubays the chiefs of Quraysh could plainly distinguish Bilal, and they were outraged at the sight of the black slave on the roof of the Holy House. But above all they were conscious that this was a triumph for the enemy which might have incalculable repercussions, and they bitterly regretted having signed the treaty, which a year ago had seemed to be in their favour.

The Prophet* marries Maymunah
The pilgrims spent three days in the evacuated city. The Prophet's tent was pitched in the Mosque. During the nights those of the Meccans who were Muslims in secret stole down from the hills, and there were many joyous encounters. 'Abbas, whose Islam was tolerated by Quraysh, openly spent most of the three days with the Prophet. It was then that he offered him in marriage his wife's sister Maymunah, now a widow, and the Prophet* accepted. Maymunah and Umm al-Fadl were full sisters, and with them, living in the household of 'Abbas, was their half-sister Salma, the widow of Hamzah, and her daughter Umerah. 'Ali suggested that their cousin, Hamzah's daughter, should not be left amongst the idolaters, to which the Prophet* and 'Abbas agreed; and since Fatirnah was one of the pilgrims it was arranged that she should take Umerah with her in her howdah.
When the three days were at an end, Suhayl and Huwaytib came down from Abu Kubays and said to the Prophet* who was sitting with Sa'd ibn 'Ubadah and others of the Helpers: "Thy time is finished, so begone from us." The Prophet* answered: "How would it harm you to give me some respite, that I may celebrate my marriage amongst you and prepare for you a feast?" "We need not thy feast," they said. "Begone from us. We adjure thee by God, O Muhammad, and by the pact which is between us, to leave our country. This was the third night, which now is passed." Sa'd was angry at their lack of courtesy, but the Prophet* silenced him, saying: "O Sa'd, no ill words to those who have come to visit us in our camp!" Then he gave orders that by nightfall every pilgrim should have left the city. But he made an exception for his servant, Abu Rafi', whom he told to stay behind and bring Maymunah with him, which he did; and the marriage was consummated at Sarif, a few miles outside the Sacred Precinct.
 

Narrators attached different designations to this lesser pilgrimage. Some called it the compensatory lesser pilgrimage, performed instead of that uncompleted of Hudaibiyah; and the other one, given preponderance by jurists, is the lesser pilgrimage consequent on certain terms of a treaty already agreed upon. On the whole, compensatory, judicial consent, retribution and reconciliation are all terms applicable to that visit.
 

Hadith 40 (of Nawawi's Forty Hadith)

Hadith 40: Be as a Stranger or Traveller
On the authority of Ibn Umer, 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 traveller/wayfarer."
Ibn Umer 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]

There are so many verses in the Qur'an that make comparisons between the worldly life and the Hereafter. The priority and emphasis is made on the Hereafter where it is described as the real life and the worldly life as a life of nothing but entertainment and amusement. Allah says in Surah al-An'am, Ayah 32: And the worldly life is not but amusement and diversion but the home of Hereafter is best for those who fear Allah. Will you not then reason? And in Surah al-'Ankabut, Ayah 64, Allah expresses the same meaning mentioned in the previous ayah. The same meaning is also expressed in other ayahs such as in Surah Muhammad Ayah 36, Surah Yunus Ayah 26, Surah al-Kahf Ayah 45 -46, Surah Fater Ayah 5, Surah al-A'la Ayah 16-17, and Surah al-Isra' Ayah 18-19.
In all of the above mentioned ayahs, Allah draws the attention of the believers toward the Hereafter to remind them that it is the final destination and the real life and enjoyment of the believers. Allah also comments on this life as nothing but amusement and diversion. It is a life of a test and trial. It is a life used as a means of getting us forward to the Hereafter.

Spirituality
Islam does not view spirituality as some Hindus (body is a vessel and suppress desires to be close to God – like a guru living in isolation) or Christians (where the ‘spirit’ is sent by Jesus to enter the body and get them close to piety through supernatural means). In Islam there is no nullification of life as some people may misunderstand. There is a balance and adjustment between this life and the Hereafter. There should be no polarization or what Islam is - rahbanah or extremism. There should be no conflict between this life and the next life. There is a kind of moderate conception about this life and the Hereafter. Islam also makes it an obligation that the believers cultivate the earth and make it as an amanah for them to establish the Islamic civilization which is based on Tawhid, good morals and values. This civilisation is guided by revelation. This is considered an obligation.
Furthermore, the concept of 'ubudiyyah (worshipping Allah) is a comprehensive concept where everything we do in this life, if it is guided by revelation and is done with a good intention, becomes a form of worship even though it is a worldly matter. If the thing is done in accordance with the teachings of shari'ah and the main guidelines of revelation, then there will be the adjustment and the harmony between this life and the Hereafter. The Muslim's life in this world and the Hereafter should be in total submission and devotion to the will of Allah. The Muslim should establish a good life, improve his way of life and aim for the Hereafter at the same time. By doing so, he is obeying Allah, being guided by His guidance and instructions. He will still enjoy this life but at the same time whatever he does will be recorded by Allah as his good deeds. Consequently, he will get the pleasure of Allah.

Effective tools to spread the word
The hadith starts with Abdullah bin Umer (Ibn Umer), saying: "The Messenger of Allah*, took me by the shoulder and said." Here we can learn many lessons as teachers and educators. We have to show care and attention to our audience if we want to be good educators or teachers. This can be achieved in many different ways. The Prophet*, used to follow different approaches when dealing with his audience. Sometimes he called upon the name of a certain person and in other times, like in this hadith, he gets closer to the person he is speaking to by putting his hand on his shoulder. Sometimes the Prophet*, will start his advice or teaching with a statement that attracts the attention of the audience . For example, we can see this in a previous hadith (19) that has been said on the authority of Ibn 'Abbas when the Prophet*, said "O young man, I will teach you some words (of wisdom)." Sometimes the Prophet*, used the questioning style as we saw in a number of previous hadiths. The questioning style plays a significant role in conveying the message and attracting the attention of the audience. The Prophet*, asks the question where the answer to that question is only known to him. The audience and the addressee will be more keen and motivated to know the answer. In general, the Prophet*, used all of these approaches or means to show care to the addressee, to attract their attention, and also to stress or emphasise the meaning he wanted to convey. This is also sometimes achieved by repeating what he says. Sometimes he would draw diagrams (e.g. a circle or a square) on the ground. Other times he would use analogy to clarify or simplify a certain concept. All of the above mentioned ways can be adopted as techniques for educating.

The Prophet’s* short but powerful advice
The Prophet*, tells the believers how to deal with this life, and as usual he offers his audience with more than one choice. In this hadith, the Prophet*, is giving two choices or levels with regards to living in this world:
1. To be as a stranger
This is usually the easier choice. The Prophet*, used the analogy 'to be as a stranger' because, as scholars points out, the stranger is usually prepared to eventually go back to his original place or home town. His heart will always long for his home. His main concern will be to be in preparation to do whatever possible and beneficial for returning. A stranger does not look like the other people in his current environment - he is different. Similarly, the believer should be different from those who only care about this life and worldly matters. He should rid himself of the yearning for this materialistic world, a world where some people do not care about the spiritual aspects and the Hereafter. As believers, we should be different from the 'people of this world'.
2. To be a traveller or wayfarer, travelling along a path
This is a higher level than the stranger. The traveller is always travelling day and night without stopping, He is heeding towards his final destination. Even if he stops for a while, this is to provide himself with the needed power to continue his journey and to go farther until he achieves his main objective. A stranger might obtain and keep more things than he actually needs but the traveller takes as little as possible in terms of luggage or other things. Similarly, the believer who is in such a situation has a main objective or concern - and that is not to take more than what he needs (i.e. he should not be weighed down with materialistic things or wealth). Another thing is the traveller needs to know that he is travelling on the right path, the straight path. For this, he needs to obtain the right knowledge (ilm). He also needs good, helpful companions to help him on his way. Some scholars ask how would a person be contented with this life where the day distorts the month and the month distorts the year and the year will distort the age? That is how this person will be satisfied with this life if his age will lead him to his final destination and his life will lead him to death. One scholar said when a person looks back at his life since his awareness of this life until this moment, it will seem like a blink of an eye. What remains for the rest of his life is also like that 'blink of an eye'. If that is the case, the person should be careful and wise up.

Ibn Umer’s Advice
Ibn Umer says: "When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening." This saying is like an explanation to the hadith. Al-Bukhari mentions it because the Prophet*, is talking to Ibn Umer. If one still did not understand the message, Ibn Umer continues by saying: "Take from your health (a preparation) for your illness, and from your life for your death." This means that today you may be healthy, but you never know about the future. It is then wise and better to perform good deeds and to be closer to Allah now before being unhealthy or before dying. This meaning has been stressed by the Prophet*, in other hadiths where he asks us to utilise our time and to do beneficial things whether in this life or in the Hereafter.
This part of the hadith reminds us of the more famous hadith: “Take advantage of five before [another] five occur: Your life before death, your health before your illness, your free time before your preoccupation, your youth before your old age and your wealth before you poverty.” (Haakim) Allah, has given us ample ability and opportunity to perform good deeds, it’s up to us whether we take advantage of them. We are also reminded that the things that we have at our disposal now, will not be with us forever. Each of these five resources can also be a trial for human beings. Indeed, the trial of bounties can be harder than the trial of hardships. When we have a hardship we turn to Allah, but when we have bounties, we tend to forget who gave them to us. In this case, the believer must work harder to restrain themselves, and only partake in that which is permissible and good. Let us look at each of these trials in detail:

Wealth: There is no doubt that wealth is one of the greatest trials facing man. Allah, all praises and glory be to Him, tells us in the Qur’an:  “Know that your wealth and your children are not but a trial for you and that Allah has with Him a great reward” (Surah al-Anfaal:28) Similarly the Prophet, peace and blessings of Allah be upon him, advised us: “Verily, for every nation there is a fitnah (trial and temptation). And the fitnah of my nation is wealth.” (Tirmidhi) One of the greatest trials of wealth, both earning it and spending it, is that it diverts us from the most important thing in life, the remembrance of Allah, all praises and glory be to Him. Allah tells us: “O you who believe, let not your wealth and children divert you from the remembrance of Allah. And whoever does that, then they are the losers.” (Surah al-Munaafiqoon:9)
The Prophet, peace and blessings of Allah be upon him, advised us in a hadith recorded in Sahih al-Bukhari, that the ones with the most wealth, will have the least on the Day of Resurrection, except those who say, ‘This is for that, this is for that and this is for that’. In other words, they give their wealth away for good causes. Using wealth in a good way is one of the greatest ways in which we can earn Allah’s pleasure. Allah tells us: “And spend [in the way of Allah] from what We have provided you before death approaches one of you and he says, ‘My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous.’ But never will Allah delay a soul when its time has come. And Allah is acquainted with what you do.” (al-Munaafiqoon:10-11)

Free Time: Free time is amongst one of the important bounties that Allah gives mankind. When we have time that is uninterrupted, we can devote it to study, memorising the Qur’an , helping the poor and needy and other good deeds. If we have time available to us, we have no excuse if we do not use it for the pleasure of Allah. This time will be a proof against us on the Day of Judgement. Unfortunately, our societies seem to be dedicated to entertainment, enjoyment, pleasure and sensual gratification, rather than spending time contemplating the purpose of our existence and our relationship with our Creator. Television, movies, sports, music, art and alcohol are all temptations to sidetrack us from our true purpose in life. The loss of our free time in these is a devastating loss that we will come to regret on the Day of Judgement.

Health: Sickness is a great barrier to performing good deeds, as most good deeds require some type of effort to be exerted. If we become ill, even temporarily, we will not find the means to perform these deeds. By Allah’s infinite mercy, if a person was doing good deeds, then became ill preventing them from doing the deeds, Allah will reward them as if they had been able to perform them. But if a person was not performing good deeds, and then got ill, they will not get any extra reward.

Youth: Youth is one of the most important times in a persons’ life, because they have strength, energy, zeal and more free time. Sadly, it is not unusual for people to consider youth a time for fun and enjoyment. However, this is not the correct Islamic approach. According to Islamic law, when a person reaches puberty, they are fully responsible for their deeds. All training of our youth should therefore be complete before this age. As we mentioned in previous hadith, it was the young Companions to whom the Prophet, peace and blessing of Allah be upon him, gave the most profound advice. If they had reached puberty, the young Companions took part in battles, some even leading armies at the tender age of eighteen.

Life: Every Muslim must realise that this life is a trial. Allah has given us this life to see how we will use it. Allah tells us in the Qur’an: “Blessed is He in whose hands is the dominion, and He is powerful over all things. [He] who created death and life to test you as to which of you is best in deed. And He is the Exalted in Might, the Forgiving.” (Surah al-Mulk:1-2)  Our lives will soon come to an end, and if we spent all our time chasing after our own desires – what will we have to show for our time in this world? The Prophet, peace and blessing of Allah be upon him, advised us: “Three things follow the deceased [to his grave], two of them return and one remains will him: His family, wealth and deeds follow him while his family and wealth return and only his deeds remain with him.” (Bukhari)  Only the good deeds that we perform in this life, for the sake of Allah, will be of benefit to us in the Hereafter. So take the time to get your priorities in order before death overcomes you, as it inevitably will.

The impact of this hadith on the life of Muslims
1. To increase the sense of responsibility in terms of our duties towards Allah, the Prophet*, relatives, and the community members.
2. To motivate the Muslims to enjoin what is good and to forbid what is evil.
3. To be closer to Allah at all times.
4. To minimise weaknesses, shortcomings and sinful acts.
5. To maximise self-accountability and self-reckoning.
6. To emphasise taqwa and fearing Allah the Almighty.
7. To be safeguarded from being misled or enslaved by self-interests, desires and worldly temptations.

Challenges that threaten the above mentioned concept of dealing with this life in a good way
1. The promotion of the materialistic aspects of life, especially by the media.
2. The complexity of contemporary life where there are more problems, and the engagement in life activities without proper balance.
3. Rapid life changes due to technology advancement and progress which in turn creates other problems, such as:
   * Adjustment between the old lifestyle and the new lifestyle.
   * The emergence of new values which lead to conflicts between sets of values.
   * Technology misuse.
   * The increase of social ills.
   * The weak religious awareness and education or spiritual training in the Islamic world (i.e. tazkiyyah).
4. The challenges of modernity.
5. The challenges of globalisation and promotion of imposed corrupted western values.

Children's Feedback
Importance of Mothers (as it is Mother's Day)

Discussion about the Hajj Exhibition at the British Museum...

08 January 2012

Hudaibiyah 3: Signing the Treaty

Seerah of Muhammed*

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

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

Context of the Treaty ~ The Prophet's struggle to date

The Prophet was born to a noble family and grew up in Mecca and became trusted by the people. He then received revelation (Wahy) from Allah via Angel Gabriel at the age of 40. He then started inviting close friend to Islam. Then, started preaching publicly and face a fierce backlash – with him and his supporters being subject to abuse, ridicule and then torture & persecution. They elders of society tried to buy him off but he refused. They then boycotted him and his followers – leading to a harsh time for the Muslims. After the boycott ended, he soon lost his uncle and beloved wife. Then he started asking other tribes for support to establish the Islamic State and found support from a small group of people from Yathrib (Medina), who came back the following year to give a pledge (bayah) of allegiance, followed by a larger group of more influential leaders giving a pledge to set up a State with him as the leader. By this stage the leaders in Mecca decided to finally kill him but he escaped to the cave with his best friend Abu Bakr. Thereafter, they entered Medina under armed guard and overthrew the existing leadership – instituting a revolution / coup, albeit peaceful.

Then the hard work of gelling the society started but they were constantly threatened internally (people in Medina) and externally through their old enemies the Quraish of Mecca. The Muslims won their first encounter at Badr, but lost the nest one in Uhud, with the polytheists not turning up for the decider back at Badr. However, they mustered up a colossal army with the Jewish tribes of Arabia to finally end the Prophet’s aspirations but this was thwarted again. The Prophet dealt with most of the Jewish tribes and then had a dream that he was to visit his home in Mecca and do Tawwaf around the Kaaba. Hence he invited the Muslims to accompany him on a peaceful journey purely to observe his duties – even though tey were I an active state of war with the enemies in Mecca. A very brave move and he took 1400 followers with him. This out-maneuvered the Quraish who panicked and tried to halt the advance of the pilgrims and stop them fro entering Mecca – a task that had never been done before and something that went against their core principles of looking after all pilgrims. Some Quraish tried to start a war by provocation but the Muslims did not fall into the trap. Frantic negotiations then ensued whilst the Prophet sent his envoy Uthman with a message of peace for the people of Mecca and support for the Muslims there. This was a tense time and things could turn nasty, but the hope and expectation of the Muslims were that they would visit the Sacred House…

The story of Hudaibiyah should be seen in this context – not an isolated event:

The Pledge of Ridwan

Truth is the first casualty in War – is an oft-repeated slogan. So a time for rumours and mistrust… Time passed. Negotiations went on but with no results. Then the Prophet* desired Umer to see the nobles of Quraish on his behalf. Umer excused himself on account of the personal enmity of Quraish; he had, moreover, no influential relatives in the city who could shield him from danger; and he pointed to ‘Uthman bin ‘Affan, who belonged to one of the most powerful families in Mecca, as the suitable envoy. ‘Uthman went to Abu Sufyan and other chiefs and told them that the Muslims had come only to visit and pay their homage to the Sacred House, to do worship there, and that they had no intention to fight. He was also asked to call them to Islam, and give glad tidings to the believers in Mecca, women and men, that the conquest was approaching and Islam was surely to prevail because Allah would verily establish His religion in Mecca. ‘Uthman also assured them that after the performance of ceremonies they would soon depart peacefully, but the Quraishites were adamant and not prepared to grant them the permission to visit Al-Kaaba. They, however, offered ‘Uthman the permission to perform the pilgrimage, if he so desired in his individual capacity, but ‘Uthman declined the offer saying: “How is it possible that I avail myself of this opportunity, when the Prophet* is denied of it?” The Muslims anxiously waited for the arrival of ‘Uthman with mingled feelings of fear and anxiety. But his arrival was considerably delayed and a foul play was suspected on the part of Quraish.

It was during 'Uthman's absence in Mecca that there came over the Prophet a state which was comparable to that of receiving a Revelation but which left him in full possession of his faculties. He gave instructions to one of his Companions, who thereupon went through the camp proclaiming: "The Holy Spirit hath descended upon the Messenger and commandeth allegiance. So go ye forth in the Name of God to make your pledge.'" Meantime the Prophet had seated himself beneath an acacia tree that was green with its spring foliage breaking into leaf; and one by one the Companions came and pledged allegiance to him. This pledge goes by the name of Bay‘at Ar-Ridwan (a covenant of fealty). The first man to reach him was Sinan, who was of the same tribe as the jahsh family, that is the Bani Asad ibn Khuzaymah. The crier had specified nothing about the nature of the pledge, so Sinan said "O Messenger of God, I pledge thee mine allegiance unto that which is in thy soul," and the others pledged themselves accordingly. Then the Prophet said "I pledge the allegiance of 'Uthman," whereupon he put out his left hand, as the hand of his son-in-law, and grasping it with his right hand, pledged the pact. Only one man present failed to respond to the crier, and that was the hypocrite Jadd ibn Qays who tried to hide behind his camel but was none the less seen. This fealty was sworn under a tree, with Umer holding the Prophet’s hand and Ma‘qil bin Yasar holding a branch of the tree up. The Noble Qur’an has referred to this pledge in the following words:

“Indeed, Allah was pleased with the believers when they gave their Bai‘a (pledge) to you [O Muhammad*] under the tree.” [48:18]

Sohail bin Amr

The Quraish had now heard about the pledge and fully realized that things were extremely delicate and dangerous – and that the Muslims would not be fobbed off so easily. When Quraish saw the firm determination of the Muslims to shed the last drop of blood for the defence of their Faith, they came to their senses and realized that Muhammad’s followers could not be cowed down by these tactics. After some further interchange of messages they agreed to conclude a treaty of reconciliation and peace with the Muslims. Hence they now sent Suhayl to conclude a treaty, and with him were his two clansmen Mikraz and Huwaytib. They conferred with the Prophet, and the Companions heard their voices rise and fall according to whether the point in question was hard to agree upon or easy.

Writing the Treaty

Some dispute arose with regard to the preamble. For example, when the agreement was to be committed to writing, ‘Ali bin Abi Talib, who acted as a scribe began with the words: Bismillah ir- Rahman ir-Raheem, i.e., “In the Name of Allah, the Most Beneficent, the Most Merciful” but the Makkan plenipotentiary, Suhail bin ‘Amr declared that he knew nothing about Ar-Rahman and insisted upon the customary formula Bi-ismika Allahumma, i.e., “In Your Name, O Allah!” The Muslims grumbled with uneasiness but the Prophet* agreed. He then went on to dictate, “This is what Muhammad, the Messenger of Allah has agreed to with Suhail bin ‘Amr.” Upon this Suhail again protested: “Had we acknowledged you as Prophet, we would not have debarred you from the Sacred House, nor fought against you. Write your own name and the name of your father.” The Muslims grumbled as before and refused to consent to the change. The Prophet*, however, in the larger interest of Islam, attached no importance to such an insignificant detail, erased the words himself, and dictated instead: “Muhammad, the son of ‘Abdullah.” Soon after this treaty, Khuza‘a clan, a former ally of Banu Hashim, joined the ranks of Muhammad*, and Banu Bakr sided with Quraish. The clauses of the said treaty go as follows:

1. The Muslims shall return this time and come back next year, but they shall not stay in Mecca for more than three days.
2. They shall not come back armed but can bring with them swords only sheathed in scabbards and these shall be kept in bags.
3. War activities shall be suspended for ten years, during which both parties will live in full security and neither will raise sword against the other.
4. If anyone from Quraish goes over to Muhammad* without his guardian’s permission, he should be sent back to Quraish, but should any of Muhammad’s followers return to Quraish, he shall not be sent back.
5. Whosoever to join Muhammad*, or enter into treaty with him, should have the liberty to do so; and likewise whosoever wishes to join Quraish, or enter into treaty with them, should be allowed to do so.

Abu Jandal arrives

In virtue of the Prophet's vision, the Companions had been certain of the success of their expedition; and when they heard the terms of the treaty and realised that having reached the very edge of the sacred precinct they must now return home with nothing accomplished, it was almost more than they could endure. But worse was to come: as they sat there in sullen and explosive silence, the clank of chains was heard and a youth staggered into the camp with his feet in fetters. It was Abu jandal, one of the younger sons of Suhayl. His father had imprisoned him on account of his Islam, fearing that he would escape to Medina. His elder brother 'Abd Allah was among the pilgrims and was about to welcome him when Suhayl caught hold of the chain that was round his prisoner's neck and struck him violently in the face. Then he turned to the Prophet and said: "Our agreement was concluded before this man came to thee." "That is true," said the Prophet. "Return him then unto us," said Suhayl. "O Muslims," shouted Abu Jandal at the top of his voice, "am I to be returned unto the idolaters, for them to persecute me on account of my religion?" The Prophet took Suhayl aside and asked him as a favour to let his son go free, but Suhayl implacably refused. His fellow envoys, Mikraz and Huwaytib, had been so far silent; but now, feeling that this incident was an inauspicious start for the truce, they intervened. "O Muhammad," they said, "we give him our protection on thy behalf." This meant that they would lodge him with them, away from his father, and they held to their promise. "Be patient, Abu Jandal," said the Prophet. "God will surely give thee and those with thee relief and a way out. We have agreed on the terms of a truce with these people, and have given them our solemn pledge, even as they have done to us, and we will not now break our word."

Umer is upset with the treaty terms

At this point Umer could no longer contain himself. Rising to his feet, he went to the Prophet and said "Art thou not God's Prophet?" and he answered "Yea." "Are we not in the right and our enemies in the wrong?" he said, and again the Prophet assented. "Then why yield we in such lowly wise against the honour of our religion?" said Umer, whereupon the Prophet replied: "I am God's Messenger and I will not disobey Him. He will give me the victory." "But didst thou not tell us," persisted Umer, "that we should go unto the House and make our rounds about it?" "Even so," said the Prophet, "but did I tell thee we should go to it this year?" Umer conceded that he had not. "Verily thou shalt go unto the House," said the Prophet, "and shalt make thy rounds about it." But Umer was still seething with indignation, and went to Abu Bakr to work off his feelings still further. He put to him exactly the same questions he had put to the Prophet; but though Abu Bakr had not heard the answers, he gave him the same answer to each question in almost exactly the same words; and at the end he added: "So cleave unto his stirrup, for by God he is right." This impressed Umer, and though his feelings had not yet subsided, he gave no further vent to them, and when the Prophet summoned him to put his name to the treaty he signed it in silence. The Prophet also told Suhayl's son 'Abd Allah to put his name to it. Others of the Muslims who signed it were 'Ali, Abu Bakr, 'Abd ar-Rahman ibn 'Awf and Mahrnud ibn Maslamah.

Shaving the head / sacrificing the animals

Some of the general bitterness seemed to have been smoothed over; but when Suhayl and the others left the camp, taking with them the tearful Abu Jandal, men's souls were stirred up again. The Prophet was standing apart, with those who had signed the document. He now left them, and went towards the main body of the pilgrims. "Rise and sacrifice your animals," he said, "and shave your heads." Not a man moved, and he repeated it a second and a third time, but they simply looked at him in dazed and bewildered silence. It was not a rebellion on their part, but having had their expectations shattered by the turn of events they were now genuinely perplexed by the command to do something which they knew to be ritually incorrect; for according to the tradition of Abraham the sacrifices had to be performed within the sacred territory, and the same applied to the rite of shaving the head. None the less, their apparent disobedience dismayed the Prophet, who withdrew to his tent and told Umm Salamah what had happened. "Go forth," she said, "and say no word to any man until thou hast performed thy sacrifice." So the Prophet went to the camel which he himself had consecrated and sacrificed it, saying in a loud voice, so that the men could hear: Bismillah, AllahuAkbar. At these words the men leaped to their feet and raced to make their sacrifices, falling over each other in their eagerness to obey; and when the Prophet called for Khirash -the man of Khuza'ah he had sent to Mecca before 'Uthman -to shave his head, many of the Companions set about shaving each other's heads so vigorously that Umm Salamah was afraid, as she afterwards remarked, that mortal wounds might be inflicted. But some of them merely cut locks of their hair, knowing that this was traditionally acceptable as a substitute. Meantime the Prophet had retired to his tent with Khirash; and when the rite had been accomplished he stood at the entrance with shaven scalp and said: "God have Mercy on the shavers of their heads!" The Prophet* prayed three times for those who shaved their heads and once for those who cut their hair. Returning to his tent, the Prophet gathered up his luxuriant black hair from the ground and threw it over a nearby mimosa tree, whereupon the men crowded round, each bent on taking what he could for its blessing. Nor was Nusaybah to be outdone by the men, and she also made her way to the tree, and was able to snatch some locks, which she treasured until her dying day.

Female Emigrants

Meanwhile some believing women emigrated to Medina and asked the Prophet* for refuge which they were granted. When their families demanded their return, he would not hand them back because the following verse was revealed: “O you who believe! When believing women come to you as emigrants, examine them, Allah knows best as to their Faith, then if you know them for true believers, send them not back to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them. But give the disbelievers that (amount of money) which they have spent [as their Mahr] to them. And there will be no sin on you to marry them if you have paid their Mahr to them. Likewise hold not the disbelieving women as wives …” [60:10]

The reason why the believing women were not handed back was either because they were not originally included in the terms of the treaty, which mentioned only men, or because the Qur’an abrogated any terms dealing with women in the verse: “O Prophet! When believing women come to you to give you the Bai‘a (Pledge), that they will not associate anything in worship with Allah …” [60:12]

This is the verse which forbade Muslim women from marrying disbelieving men. Likewise, Muslim men were commanded to terminate their marriages to disbelieving women. In compliance with this injunction, Umer bin Al-Khattab divorced two wives he had married before he embraced Islam; Mu‘awiyah married the first woman, and Safwan bin Omaiyah married the second.

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Last week’s Homework:

Also, Umer (ra) later cut down the tree under which the pledge was made - why was this?

Partly to stop people treating the tree as a particularly holy place and to stop superstition around the tree – as some people would specifically pray under the tree as it was mentioned in the Qur’an. This was how shirk started in the times of yore.

Furthermore, we talked about how the Quraish prevented pilgrims from visiting the Kaaba - something unheard of until then. Name some ways in which modern Western Countries are doing things that go against their stated fundamental values when it comes to Muslims or Islam.

We talked about many of the hypocrisies we see in Western countries. Some of these are outlined in brief below:

• Freedom of Speech – People are allowed to criticize Islam, and the Muslims in the West or ridicule the Prophet*. In fact this is often encouraged! When Muslims speak against Western values they are labeled extremists or are prosecuted for having materials (books) that support terrorism!
• Freedom of Wealth – It is okay for Western countries to own the resources of other nations, but when Muslim nations want to buy some western institutions – they are prevented (like Dubai wanting to buy American Port Authorities). Also, Western countries impose unfair taxes on imported goods to protect their own markets but want poor countries to open their markets completely.
• Freedom of Religion / Belief – Believing in religion is fine so long as it stays out of political affairs! If Muslims criticize the killing of Muslims – based on their faith then that is criticised. Muslims are increasingly being persecuted in Europe for their dress – e.g., the hijab, niqab, whilst nuns & monks are okay!
• Personal Freedom – You can wear as much or little as you like so long as you don’t look like a Muslim!
• Rule of Law – Western nations pride themselves of being peoples that adhere to the rule of law. But it is increasingly one rule for them another for Muslims. Even their own rules they don not follow! Torture in Abu Ghraib, Assassination policies, invading other counties (Iraq), innocent until proven guilty, the right to a (fair) trial (Guantanamo), habeus corpus to name but a few
• Democracy – should be ‘rule of the people for the people by the people’ but turns out to be ruling of the people by the few for the rich. If Western countries were committed to principles of democracy they would refuse to support brutal dictators in the world – but still supply them with arms and weapons to control their people
• Transparency – Whilst claiming to be open & transparent they have greater secrets and try to suppress any contradictory opinions. See their collective response to Wikileaks and Freedom of Information requests
• Tolerant Society – The Muslims were tolerant 1000 years ago with pluralistic society. Living in the West we are being increasingly told what we can wear, believe, read and who to mix with. If we do not fir it we are accused of marginalizing ourselves and living separate lives. Just like Westerners do when they settle in Dubai or Spain!
• Nations of Peace – Such an Orwellian lie with Western countries launching war after war over the last 200 years. Military societies that try to enforce their view and opinions on others by brute force. The USA has over a 1000 military bases in foreign countries and is actively fighting wars in many counties to protect its empire. War is good business so why would they promote PEACE !! Check out this link: All Bases Covered?

Hajj trip to British Museum

British Museum Hajj Exhibition

Hajj
Journey to the heart of Islam
26 January – 15 April 2012

Hajj: journey to the heart of Islam will be the first major exhibition dedicated to the Hajj; the pilgrimage to Mecca (Makkah) in the Kingdom of Saudi Arabia which is central to the Muslim faith.  The exhibition will examine the significance of the Hajj as one of the Five Pillars of Islam, exploring its importance for Muslims and looking at how this spiritual journey has evolved throughout history. It will bring together a wealth of objects from a number of different collections including important historic pieces as well as new contemporary art works which reveal the enduring impact of Hajj across the globe and across the centuries. The exhibition which has been organised in partnership with the King Abdulaziz Public Library Riyadh will examine three key strands: the pilgrim’s journey with an emphasis on the major routes used across time (from Africa, Asia, Europe and the Middle East); the Hajj today, its associated rituals and what the experience means to the pilgrim; and Mecca, the destination of Hajj, its origins and importance.

It is laid down in the Qur’an that it is a sacred duty for Muslims everywhere, if they are able, to make the journey to Mecca at least once in their lives. This pilgrimage takes place during the last month of the Islamic year, known as Dhu’l Hijja. At the heart of the sanctuary at Mecca lies the Ka’ba, the cube-shaped building that Muslims believe was built by Abraham and his son Ishmael. It was in Mecca that the Prophet Muhammad received the first revelations in the early 7th century. Therefore the city has long been viewed as a spiritual centre and the heart of Islam. The rituals involved with Hajj have remained unchanged since its beginning, and it continues to be a powerful religious undertaking which draws Muslims together from all over the world, irrespective of nationality or sect.

A wide variety of objects will be lent to the exhibition. Loans include significant material from Saudi Arabia including a seetanah which covers the door of the Ka’ba as well as other historic and contemporary artefacts from key museums in the Kingdom. Other objects have come from major public and private collections in the UK and around the world, among them the British Library and the Khalili Family Trust. Together these objects will evoke and document the long and perilous journey associated with the pilgrimage, gifts offered to the sanctuary as acts of devotion and the souvenirs that are brought back from Hajj. They include archaeological material, manuscripts, textiles, historic photographs and contemporary art. The Hajj has a deep emotional and spiritual significance for Muslims, and continues to inspire a wide range of personal, literary and artistic responses, many of which will be explored throughout the exhibition.

For more information, click on this link: http://www.britishmuseum.org/whats_on/exhibitions/hajj.aspx.This exhibition concludes the British Museum’s series of three exhibitions focused on spiritual journeys. In partnership with King Abdulaziz Public Library, Riyadh, Saudi Arabia. HSBC Amanah has supported the exhibition’s international reach outside the Kingdom of Saudi Arabia.

• Opening hours 10.00-17.30 Saturday to Thursday, 10.00-20.30 Fridays. The exhibition runs between 26 January – 15 April 2012
• Admission charge £12, children under 16 and Members free plus a range of concessions including group rates. Tickets are available to book through the box office by calling 020 7323 8181 or online at  www.britishmuseum.org/hajj. A full public programme will accompany the exhibition. More information is available from the press office.
• An accompanying catalogue will be published by British Museum Press: Hajj; journey to the heart of Islam, is edited by Venetia Porter and features contributions by leading scholars, paperback £25

Contacts
For further information or images please contact the Press Office on 020 7323 8583 / 8394 or communications@britishmuseum.org
Tickets are now on sale. To book tickets please visit www.britishmuseum.org/hajjor phone +44 (0)20 7323 8181

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Muslim Inventions of Trick Games