16 December 2012
Study Circle holiday for 2 weeks, to return (InshaAllah) on Sunday 6 January 2013
The Prophet*’s Final Days, Death and Burial
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)
Summary
The Prophet*’s Final Days, Death and Burial:
The Prophet* gives final advice to Ummah, including:
- not making his tomb a place of worship
- being good to the Ansar (Helpers)
- no Jews or Christians should remain in Arabia
- Delegations and ambassadors be respected
- Sending out Ussama's army
- Treating the wives and slaves well
The Prophet* ordered Abu Bakr to lead the prayers
The wives of the Prophet* kept his counsel
Before death the Prophet* gave away all his wealth
The final day he briefly appears better and smiles at the Muslims who are praying
Abbas predicts his death but Ali refuses to ask for leadership
The Prophet* predicts Fatimah will die, and kisses Al-Hasan and Al-Husain
The Jewish poison from Khaibar now takes effect
The Prophet* uses miswak just before dying
In Ayesha's lap the Prophet breathes his last saying "The most exalted Companionship on high"
Umer finds is hard to believe the death
Abu Bakr reminds all that the Prophet was mortal
The Muslims agree to appoint Abu Bakr as Khalifah
Ali and the family prepare the Prophet*s body for burial and wash over his clothes
The Prophet* is buried where he died on 12 Rabi' Awwal (6 June, 632)
Thank you, Oh Allah, for helping us share in getting to know the greatest man who ever lived. Ameen
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*’s Final Days: The Prophet* Gives the Ummah final advice
Five days before death On Wednesday, five days before he died the Prophet’s temperature rose so high signalling the severeness of his disease. He fainted and suffered from pain. "Pour out on me seven Qirab (water skin pots) of various water wells so that I may go out to meet people and talk to them." So they seated him in a container (usually used for washing) and poured out water on him till he said: "That is enough. That is enough." Then he felt well enough to enter the Mosque. He entered it band-headed, sat on the pulpit and made a speech to the people who were gathering together around him. He said: "The curse of Allah falls upon the Jews and Christians for they have made their Prophets’ tombs places of worship." Then he said: "Do not make my tomb a worshipped idol."
Then he offered himself and invited the people to repay any injuries he might have inflicted on them, saying: "He whom I have ever lashed his back, I offer him my back so that he may avenge himself on me. He whom I have ever blasphemed his honour, here I am offering my honour so that he may avenge himself." Then he descended, and performed the noon prayer. Again he returned to the pulpit and sat on it. He resumed his first speech about enmity and some other things. A man then said: "You owe me three Dirhams." The Prophet* asked Fadl to pay him.”
He went on saying: "I admonish you to be good to Al-Ansar (the Helpers). They are my family and with them I found shelter. They have acquitted themselves credibly of the responsibility that fell upon them and now there remains what you have to do. You should fully acknowledge and appreciate the favour that they have shown, and should overlook their faults." In another version: "The number of believers would increase, but the number of Helpers would decrease to the extent that they would be among men as salt in the food. So he who from among you occupies a position of responsibility and is powerful enough to do harm or good to the people, he should fully acknowledge and appreciate the favour that these benefactors have shown and overlook their faults."
Four days before his death – More Advice
On Thursday, four days before his* death he said to people — though he was suffering from a severe pain: "Come here. I will cause you to write something so that you will never fall into error." Upon this Umer bin Al- Khattab said: "The Prophet* of Allah* is suffering from acute pain and you have the Qur’an with you; the Book of Allah is sufficient unto you." Others however wanted the writing to be made. When Muhammad* heard them debating over it, he ordered them to go away and leave him alone. That day he recommended three things:
1. Jews, Christians and polytheists should be expelled out of Arabia.
2. He recommended that delegations should be honoured and entertained, in a way similar to the one he used to do.
3. As for the third — the narrator said that he had forgotten it. It could have been adherence to the Holy Book and the Sunnah. It was likely to be the accomplishment and the mobilization of Ussama’s army, or it could have been performance of prayers and being attentive to slaves.
In spite of the strain of disease and suffering from pain, the Prophet* used to lead all the prayers till that Thursday — four days before he died. On that day he led the sunset prayer and recited: "By the winds (or angels or the Messengers of Allah) sent forth one after another." [TMQ 77:1]
In the evening he grew so sick that he could not overcome the strain of disease or go out to enter the Mosque. Ayesha said: The Prophet* asked: "Have the people performed the prayer?" "No. They haven’t. They are waiting for you." "Put some water in the washing pot," he said. We did what he ordered. So he washed and wanted to stand up, but he fainted. When he came round he asked again "Have the people prayed?" Then the same sequence of events took place again and again for the second and the third times from the time he washed to the time he fainted after his attempts to stand up. So he said to his wives: "Tell Abu Bakr to lead the people in prayer." But Ayesha feared that it would greatly pain her father to take the place of the Prophet and that people would resent Abu Bakr taking over the Prophet*’s role. "O Messenger of God," she said, "Abu Bakr is a very sensitive man, not strong of voice and much given to weeping when he reciteth the Koran." "Tell him to lead the prayer," said the Prophet, as if she had not spoken. She tried again, this time suggesting that Umer should take his place. "Tell Abu Bakr to lead the prayer," he reiterated. Ayesha had thrown a glance of appeal at Hafsah, who now began to speak, but the Prophet* silenced her with the words: " You (women) are like the women who tried to entice Joseph (Yusuf) into immorality. Convey my request to Abu Bakr to lead the prayer. Let the blamer find fault and let the ambitious aspire. God and the believers will not have it otherwise." He repeated the last sentence three times, and for the rest of his illness Abu Bakr led the prayer. Therefore he sent to Abu Bakr to lead the prayer himself. Abu Bakr then led the prayer during those days. They were seventeen prayers in the lifetime of Muhammad*.
A Day or Two prior to Death
On Saturday or on Sunday, the Prophet* felt that he was well enough to perform the prayer; so he went out leaning on two men in order to perform the noon prayer. Abu Bakr, who was then about to lead the prayer withdrew when he saw him coming; but the Prophet* made him a gesture to stay where he was and said: "Seat me next to him." They seated him on the left hand side of Abu Bakr. The Prophet* led the prayer, and Abu Bakr followed him and raised his voice at every Allahu Akbar’ (i.e. Allah is the Greatest) the Prophet* said, so that the people may hear clearly.
He suffered much pain in his illness, and one day when it was at its worst his wife Safiyyah said to him: "O Prophet* of God, would that I had what thou hast!" whereupon some of the other wives exchanged glances and whispered one to another that this was hypocrisy. The Prophet* saw them and said: "Go rinse your mouths." They asked him why, and he said: "For your maligning of your companion. By God, she speaketh the truth in all sincerity." Umm Ayman was in constant attendance, and she kept her son informed. He had already resolved to advance no further and to remain in his camp at Jurf until God should decide. But one morning the news was such that he came to Medina and went in tears to the Prophet, who was too ill that day to speak, though he was fully conscious. Ussama bent over him and kissed him, and the Prophet* raised his hand, palm upwards, to ask and to receive blessings from Heaven. Then he made a gesture as if to empty the contents of his hand upon Ussama, who returned sadly to his camp.
A Day before his Death
On Sunday, a day before he died, the Prophet* set his slaves free, paid as a charity the seven Dinars he owned and gave his weapons as a present to the Muslims. So when night fell Ayesha had to borrow some oil from her neighbour to light her oil-lantern. Even his armour was mortgaged as a security with a Jew for thirty Sa‘a (a cubic measure) of barley.
The Last Day Alive
The next day was Monday the twelfth of Rabi' Awwal in the eleventh year of Islam, that is, the eighth day of June in the year AD 632. Early that morning the Prophet's fever abated, and although he was exceedingly weak the call to prayer decided him to go to the Mosque. The prayer had already begun when he entered, and the people were almost drawn away from it for joy at the sight of him, but he motioned them to continue. For a moment he stood to watch them and his face shone with gladness as he marked the piety of their demeanour. Then, still radiant, he made his way forward, helped by Fadl and by Thawban, one of his freedmen. "I never saw the Prophet's face more beautiful than it was at that hour," said Anas.
The Muslims were surprised to see the Messenger of Allah* raising the curtain of Ayesha’s room. He looked at them while they were praying aligned properly and smiled cheerfully. Anas said: "The Muslims, who were praying, were so delighted that they were almost too enraptured at their prayers. The Messenger of Allah* made them a gesture to continue their prayer, went into the room and drew down the curtain." The Messenger of Allah* did not live for the next prayer time. Hence, rumours were spreading that the Prophet* was getting better. Great was the rejoicing at this apparent recovery, and not long after the prayer Ussama arrived again from his camp, expecting to find the Prophet* worse and overjoyed to find him better. "Set forth, with the blessings of God," said the Prophet. So Ussama bade him farewell, and rode back to Jurf, where he told his men to make ready for the northward march. Meantime Abu Bakr had taken leave to go as far as Upper Medina. Already before his marriage to Asma', he had long been betrothed to Habibah, the daughter of Kharijah, the Khazrajite with whom he had lodged ten years ago on his arrival in the oasis, and they had recently been married. Habibah still lived with her family at Sunh, where he now went to visit her.
Ali and 'Abbas followed them there, but did not stay long, and when they came out some men who were passing asked Ali how the Prophet* was. "Praise be to God," said Ali, "he is well." But when the questioners had gone on their way 'Abbas took Ali's hand and said: "I swear I recognise death in the face of God's Messenger, even as I have ever been able to recognise it in the faces of our clansmen. So let us go and speak with him. If his authority is to be vested in us, then we shall know it; and if in other than us, then will we ask him to commend us unto the people, that they may treat us well." But 'Ali said: "By God, I will not, for if the authority be withheld from us by him, none after him will ever give it us."
When it was daytime, the Prophet* called Fatimah and told her something in a secret voice that made her cry. Then he whispered to her something else which made her laugh. Ayesha enquired from her after the Prophet’s death, as to this weeping and laughing to which Fatimah replied: "The first time he disclosed to me that he would not recover from his illness and I wept. Then he told me that I would be the first of his family to join him, so I laughed." He gave Fatimah glad tidings that she would become the lady of all women of the world. Fatimah witnessed the great pain that afflicted her father. So she said: "What great pain my father is in!". To these words, the Prophet* remarked: "He will not suffer any more when today is over." He asked that Al-Hasan and Al-Husain be brought to him. He kissed them and recommended that they be looked after. He asked to see his wives. They were brought to him. He preached them and told them to remember Allah. Pain grew so much severe that the trace of poison he had at Khaibar came to light. It was so sore that he said to Ayesha: "I still feel the painful effect of that food I tasted at Khaibar. I feel as if death is approaching." He ordered the people to perform the prayers and be attentive to slaves. He repeated it several times.
The Prophet* breathes his Last
When the pangs of death started, Ayesha leant him against her. She used to say: One of Allah’s bounties upon me is that the Messenger of Allah* died in my house, while I am still alive. He died between my chest and neck while he was leaning against me. Allah has mixed his saliva with mine at his death. For ‘Abdur Rahman — the son of Abu Bakr — came in with a Siwak (i.e. the root of a desert plant used for brushing teeth) in his hand, while I was leaning the Messenger of Allah* against me. I noticed that he was looking at the Siwak, so I asked him — for I knew that he wanted it — "Would you like me to take it for you?" He nodded in agreement. I took it and gave it to him. As it was too hard for him, I asked him "Shall I soften it for you?" He nodded in agreement. So I softened it with my saliva and he passed it (on his teeth). In another version it is said: "So he brushed (Istanna) his teeth as nice as he could." There was a water container (Rakwa) available at his hand with some water in. He put his hand in it and wiped his face with it and said: "There is no god but Allah. Death is full of agonies."
As soon as he had finished his Siwak brushing, he raised his hand or his finger up, looked upwards to the ceiling and moved his lips. So Ayesha listened to him. She heard him say: "With those on whom You have bestowed Your Grace with the Prophets and the Truthful ones (As-Siddeeqeen), the martyrs and the good doers. O Allah, forgive me and have mercy upon me and join me to the Companionship on high." Then at intervals he uttered these words: "The most exalted Companionship on high. To Allah we turn and to Him we turn back for help and last abode." Again she heard him murmur: "The most exalted Companionship on high,” and these were the last words she heard him speak. Gradually his head grew heavier upon her breast, until the other wives began to lament, and Ayesha laid his head on a pillow and joined them in crying. This event took place at high morning time on Monday, the twelfth of Rabi‘ Al-Awwal, in the eleventh year of Al-Hijrah. He was sixty-three years and four days old when he died.
The Companions’ concern over the Prophet’s Death
The great (loss) news was soon known by everybody in Medina. Dark grief spread on all areas and horizons of Medina. Anas said: "I have never witnessed a day better or brighter than that day on which the Messenger of Allah* came to us; and I have never witnessed a more awful or darker day than that one on which the Messenger of Allah* died on." When he died, Fatimah said: "O Father, whom his Lord responded to his supplication! O Father, whose abode is Paradise. O Father, whom I announce his death to Gabriel."
Umer’s Attitude
Umer, who was so stunned that he almost lost consciousness and stood before people addressing them: "Some of the hypocrites claim that the Messenger of Allah* died. The Messenger of Allah* did not die, but went to his Lord in the same way as Moses bin ‘Imran did. He stayed away for forty nights, but finally came back though they said he had been dead. By Allah, the Messenger of Allah* will come back and he will cut off the hands and legs of those who claim his death."
Abu Bakr’s Attitude
Abu Bakr left his house at As-Sunh and came forth to the Mosque on a mare-back. At the Mosque, he dismounted and entered. He talked to nobody but went on till he entered Ayesha’s abode, and went directly to where the Messenger of Allah* was. The Prophet* was covered with a Yemeni mantle. He uncovered his face and tended down, kissed him and cried. Then he said: "I sacrifice my father and mother for your sake. Allah, verily, will not cause you to die twice. You have just experienced the death that Allah had ordained." Then he went out and found Umer talking to people. He said: "Umer, be seated." Umer refused to do so. People parted Umer and came towards Abu Bakr, who started a speech saying: "And now, he who worships Muhammad*. Muhammad is dead now. But he who worships Allah, He is Ever Living and He never dies. Allah says: ‘Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful.’" [TMQ 3:144]
Ibn ‘Abbas said: "By Allah, it sounded as if people had never heard such a Qur’anic verse till Abu Bakr recited it as a reminder. So people started reciting it till there was no man who did not recite it." Ibn Al-Musaiyab said that Umer had said: "By Allah, as soon as I heard Abu Bakr say it, I fell down to the ground. I felt as if my legs had been unable to carry me so I collapsed when I heard him say it. Only then did I realize that Muhammad* had really died."
Selecting the next leader of the Muslim Ummah (Khalifah)
Although it is compulsory to bury the dead body of a Muslim as early as possible – ideally before sunset we notice that the Muslim community (including all the Sahabae) deferred the burial of the Prophet until after they had chosen a successor. Hence, we accept this as Ijma-as-Sahaba that it is choosing a righteous leader of the Muslims is one of the most important actions for the Ummah.
Ali had now withdrawn to his house, and with him were Zubayr and Talhah, The rest of the Emigrants gathered round Abu Bakr and they were joined by Usayd and many of his clan. But most of the Helpers, of Aws as well as Khazraj, had assembled in the hall of the Bani Sa'idah of whom Sa'd ibn 'Ubadah was chief, and word was brought to Abu Bakr and Umer that they were debating there the question as to where the authority should lie, now that the Prophet* was dead. They had gladly accepted his authority; but failing him, many of them were inclined to think that the sons of Qaylah should be ruled by none except a man of Yathrib, and it appeared that they were about to pledge their allegiance to Sa'd. Umer urged Abu Bakr to go with him to the hall, and Abu 'Ubaydah went with them. Sa'd was ill and he was lying in the middle of the hall, wrapped in a cloak. On behalf of him another of the Helpers was about to address the assembly when the three men of Quraysh entered, so he included them in his speech, which began, after praise for God, with the words: "We are the Helpers of God and the fighting force of Islam; and ye O Emigrants, are of us, for a group of your people have settled amongst us." The speaker continued in the same vein, glorifying the Helpers, and while giving the Emigrants a share of that glory, deliberately failing to recognise the unique position that they held in themselves as the first Islamic community. When he had finished Umer was about to speak, but Abu Bakr silenced him and spoke himself, tactfully but firmly, reiterating the praise of the Helpers, but pointing out that the community of Islam was now spread throughout Arabia, and that the Arabs as a whole would not accept the authority of anyone other than a man of Quraysh, for Quraysh held a unique and central position amongst them. In conclusion he took Umer and Abu 'Ubaydah each by a hand and said: "I offer you one of these two men. Pledge your allegiance to whichever of these ye will." Then another of the Helpers rose and suggested that there should be two authorities, and this led to a heated argument, until finally Umer intervened, saying: "O Helpers, know ye not that the Messenger of God ordered Abu Bakr to lead the prayer?" "We know it," they answered, and he said: "Then which of you will willingly take precedence over him?" "God forbid that we should take precedence over him!" they said, whereupon Umer seized the hand of Abu Bakr and pledged allegiance to him, followed by Abu 'Ubaydah and others of the Emigrants who had now joined them. Then all the Helpers who were present likewise pledged their allegiance to Abu Bakr, with the exception of Sa'd.
They spent the whole Monday there till it was night. People were so busy with their arguments that it was late night — just about dawn of Tuesday — yet his blessed body was still lying on his bed covered with an inked-garment. He was locked in the room.
Whatever they had decided in the hall, it would have been unacceptable for anyone to have led the prayers in the Mosque in Medina except Abu Bakr, so long as he was there; and the next day at dawn, before leading the prayer, he sat in the pulpit, and Umer rose and addressed the assembly, bidding them pledge their allegiance to Abu Bakr, whom he described as "the best of you, the Companion of God's Messenger, the second of two when they were both in the cave," A recent Revelation had recalled the privilege of Abu Bakr to have been the Prophet's sole Companion at this crucial moment;' and with one voice the whole congregation swore fealty to him all except 'Ali, who did so later.
Then Abu Bakr gave praise and thanks to God and addressed them, saying: "I have been given the authority over you, and I am not the best of you. If I do well, help me; and if I do wrong, set me right. Sincere regard for truth is loyalty and disregard for truth is treachery. The weak amongst you shall be strong with me until I have secured his rights, if God will; and the strong amongst you shall be weak with me until I have wrested from him the rights of others, if God will. Obey me so long as I obey God and His Messenger. But if I disobey God and his Messenger, ye owe me no obedience. Arise for your prayer, God have mercy upon you!'"
Burial and Farewell Preparations to his Honourable Body
After the prayer the Prophet's household and his family decided that they must prepare him for burial, but they were in disagreement as to how it should be done. Then God cast a sleep upon them all, and in his sleep each man heard a voice say: "Wash the Prophet* with his garment upon him." So they went to Ayesha's apartment, which for the moment she had vacated, and Aws ibn Khawli’a Khazrajite, begged leave to represent the Helpers, saying: "I adjure thee by God, O 'Ali, and by our share in His Messenger," and 'Ali allowed him to enter. 'Abbas and his sons Fadl and Qitham helped 'Ali to turn the body, while Ussama poured water over it, helped by Shuqran, one of the Prophet's freedmen, and 'Ali passed his hand over every part of the long woollen garment. "Dearer than my father and my mother," he said, "how excellent art thou, in life and in death!" Even after one day, the Prophet's body seemed to be sunken merely in sleep, except that there was no breathing and no pulse, no warmth and no suppleness.
The Companions now disagreed as to where he should be buried. It seemed to many that his grave should be near the graves of his three daughters and Ibrahim and the Companions whom he himself had buried and prayed over, in the Baqi al-Gharqad, while others thought he should be buried in the Mosque; but Abu Bakr remembered having heard him say "No Prophet* dieth but is buried where he died," so the grave was dug in the floor of Ayesha's room near the couch where he was lying. So Abu Talhah lifted the bed on which he died, dug underneath and cut the ground to make the tomb.
They shrouded him in three white Sahooli cotton cloth which had neither a headcloth nor a casing and inserted him in.
People entered the room ten by ten. They prayed for the Prophet*. The first to pray for him were people of his clan. Then the Emigrants, then the Helpers. Women prayed for him after men. The young were the last to pray. This process took Tuesday long and Wednesday night (i.e. the night which precedes Wednesday morning). Ayesha said: "We did not know that the Prophet* was being buried till we heard the sound of tools digging the ground at the depth of Wednesday night."
Great was the sorrow in the City of Light, as Medina now is called. The Companions rebuked each other for weeping, but wept themselves. "Not for him do I weep," said Umm Ayman, when questioned about her tears. "Know I not that he hath gone to that which is better for him than this world? But I weep for the tidings of Heaven which have been cut off from us." It was indeed as if a great door had been closed. Yet they remembered that he had said: "What have I to do with this world? I and this world are as a rider and a tree beneath which he takes shelter. Then he goes on his way, and leaves it behind him." He had said this that they, each one of them, might say it of themselves; and if the door had now closed, it would be open or the faithful at death. They still had in their ears the sound of his saying: "I go before you, and I am your witness. Your tryst with me is at the Pool."
Reminder
Quiz January 13th InshaAllah
No other main topic
Children's feedback:
Muslim (Palestinian) and Israeli Conflict
Amirah Foundation Charity Event
News
Another American school shooting
Homework:
REVISE for quiz - Sunday 13 January, I/A
Showing posts with label Khalifah. Show all posts
Showing posts with label Khalifah. Show all posts
Monday, 17 December 2012
Thursday, 6 December 2012
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?
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?
Thursday, 29 November 2012
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 ?
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.
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