27 July 2014: Musa* starts his Mission and Moonsighting

27 July 2014


Salaam all
** Just a reminder that the next Harborne Islamic Study Circle (HISC) will be on the first Sunday in September. **
Hoping you all had a great remaining summer.
Many thanks to all those who have attended the Study Circle regularly or sporadically over the years and hoping that we continue to teach aspects of Islam effectively for many coming years, InshaAllah..
My sincere hope is that you have received some benefit from the Study Circles (Halaqa) and please remember me in your du'as.
Jzk
Naveed

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Lives of the Prophets: Musa* starts his Mission.

Allah reminds Musa* about the favours He has done for Musa just prior to sending Musa* on his mission. Allah mentions in Surah Ta-Ha: We were gracious to you another time when We revealed to your mother: "Place him into the chest and throw it into the sea and the sea will wash it up on the shore, where an enemy of Mine and his will pick it up." I showered you with love from Me so that you would be brought up under My supervision. When your sister went and said, "Shall I direct you to someone who will take care of him?" that was how We returned you to your mother so that she might delight her eyes and not be grieved. You killed a man and We rescued you from trouble and tested you with many trials. You stayed some years among the people of Midian. Then you arrived at the pre-ordained time, Moses! I have chosen you for Myself. (TMQ 20:37-41)

Musa* has 2 objectives from Allah:
- Talk to Pharaoh and convince him about Islam
- Ask Pharaoh to free Bani Israel as he has been oppressive

How to do Dawah: Advice from Allah
Musa* then travels home to Egypt and meets his family / tribe. No doubt he explains his mission and gives hope to his people and congratulates his brother Harun on becoming a Prophet! It is likely that the people start to talk about Musa and hope returns to Bani Israel – and Pharaohs’ spies will probably hear of the rumour too!
Prior to their visit to Pharaoh, Allah warned Musa* and the Prophet Harun (Aaron) and reminded them to always remember Him, and to never slacken in remembering Him: "Go, you and your brother, with My Signs and do not slacken in remembering Me." (TMQ 20: 42)
Allah commanded Musa* and Harun* to go to Pharaoh, the ruler of Egypt. Allah explained to them that Pharaoh was arrogant and contentious, but nevertheless, He commanded them to adopt a gentle manner in communicating His message to him: "Go to Pharaoh; he has overstepped the bounds. But speak to him with gentle words so that hopefully he will pay heed or show some fear." (TMQ 20: 43-44 )
Hence it is important to talk gently and softly when communicating the religion, even when the one he is conversing with is arrogant. However, this style of talking gently does not mean avoiding difficult issues like punishment, hellfire (or modern issues like dress, mortgages). This was part of the test for Musa* and his brother – although Allah knows the outcome of the Dawah!
Musa* is worried that Pharaoh will persecute him – especially as he is a wanted man in Egypt and had to flee in a hurry: They said, "Our Lord, we are afraid that he might persecute us or overstep the bounds." (TMQ 20: 45)
He (Moses) said, "My Lord, I killed one of them and I am afraid they will kill me." (TMQ 28: 33)
Go to him and say, "We are your Lord's Messengers so send the tribe of Israel away with us and do not punish them. We have brought you a Sign from your Lord. Peace be upon those who follow the guidance." (TMQ 20: 47)
He (Allah) said, "Have no fear. I will be with you, All-Hearing and All-Seeing." (TMQ 20: 46)
Going before the indisputable ruler of the land, to whom the whole nation submitted like a deity (Allah is beyond that), was certainly seemingly a very hazardous task according to the conditions of the time. Even more dangerous was telling Pharaoh explicitly that he was on the wrong path, and then to ask him to give freedom to an enslaved nation, that is, to the Children of Israel. Nevertheless, aware that they were under the total protection of Allah, Musa* and Harun went to Pharaoh.

Meeting with Pharaoh
It’s not easy for anybody to go see the Pharaoh because of all the security – but Musa is familiar with the ways of the Palace and probably knows people. Also, it is possible that Pharaoh was expecting him as rumours will be circulating in his Kingdom…
Then after them We sent Moses and Harun with Our Signs to Pharaoh and his ruling circle, but they were arrogant and were a people of evildoers. (TMQ 10: 75)
There was dialogue between Pharaoh and Musa*  (see below) but Musa* was accused of being mad, a magician and a liar; in addition he was mocked by the Pharaoh – all responses that our Prophet* also faced.
Pharaoh said, "Who then is your Lord, Moses?"
He said, "Our Lord is He Who gives each thing its created form and then guides it."
He (Pharaoh) said, "What about the previous generations?"
He said, "Knowledge of them is with my Lord in a Book. My Lord does not misplace nor does He forget."
It is He Who made the earth a cradle for you and threaded pathways for you through it and sent down water from the sky by which We have brought forth various different types of plants. Eat and pasture your cattle. Certainly there are Signs in that for men of understanding. From it We created you, to it We will return you, and from it We will bring you forth a second time. (TMQ 20: 49-55)
Rather than evaluating this message with a sound mind and clear conscience, Pharaoh and his inner circle assessed it based on their accustomed way of thinking, founded on the deviant religion of their ancestors. According to their superstitious beliefs, Pharaoh was a deity (Allah is beyond that), far from admitting the idea of the existence of Allah:But when Moses brought them Our Clear Signs they said, "This is nothing but trumped-up magic. We never heard anything like this among our earlier forefathers." (TMQ 28: 36)

More about these conversations in the coming Study Circles, InshaAllah.

Main Topic: Islamic Opinion on Moonsighting

Although moon-sighting is a controversial topic, it is one we need to periodically revisit.
This is not having a go at anybody or group but to clarify the position as many people will be sinning if missing out on a day of fasting or fasting during Eid. There is individual responsibility and just blaming the local imam or mosque is not a sufficient excuse as everyone bears their own responsibility for doing the right thing.
Many of the excuses try to look for loopholes in Islam when justifying what they WANT to do rather than following the strongest legal opinion. Most other excuses no do even classify as legal opinions (ijtehad) and so are not allowed to be followed. We talked about this when we studied Usul al-Fiqh!
Some people will not like what is written but we need to discuss these Fiqh topics on the basis of Qur'an and Sunnah (evidence - 'daleel') and not emotion.
Jzk
Naveed

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All Muslims are obliged to start Ramadhan or celebrate Eid on the same day…No matter where the moon is sighted

If a Muslim country announces that the sighting of a new moon has been confirmed according to the lawful way - for the beginning of Ramadhan or for the day of Eid – then you have to fast or celebrate It is forbidden to wait for a ruler or scholar in your part of the world to give you permission to fast or celebrate.

WHY?
Because this is what Allah* and the Prophet* ordered. To prove this is the case we have to look at…
* The Quran
* The Sunnah

What we can’t look at to prove things are Islamic are …
* Our emotions
* What people think
* What most people are doing
* What is normal is our community
* What the tradition is.
Remember what Ibn Masud said: "The jama'a is truth [haq] even if it is one person".

The Qur’an says…"Whoever witnesses the crescent of the month, he must fast the month." [2:185], and "They ask you about the crescents. Say: They are but signs to mark fixed periods of time in the affairs of men and for pilgrimage." [2:189]

The Prophet* said:
The Prophet* mentioned Ramadhan and with a gesture of his hands said: "The month is thus and thus. (He then withdrew His thumb at the third time indicating 29)." He then said: "Fast when you see it, and break your fast when you see it. And if the weather is cloudy do calculate it (the months of Shaban and Shawwal) as thirty days." [Muslim]
He also said; "Do not fast till you see the new moon, and do not break fast till you see it; but if the weather is cloudy complete it (thirty days)." [Bukhari]
"The month consists of 29 nights, so do not fast till you have sighted it (the new moon), and if the weather were cloudy, then complete it as thirty days." [Bukhari]
"The month of Ramadhan may consist of twenty-nine days. So do not fast until you have sighted it (the new moon) and do not break fast, until you have sighted it (the new moon of Shawwal), and if the sky is cloudy for you, then complete it (thirty days)." [Muslim]
"The month of Ramadhan may consist of twenty-nine days; so when you see the new moon observe fast and when you see (the new moon again of Shawwal) then break it. And if the sky is cloudy for you, then calculate it (and complete thirty days)." [Muslim]

These narrations are very clear. The Qur’an and the Prophet* order us to fast when the sighting of the new moon of Ramadhan is confirmed, and order us to break the fast and celebrate Eid when the sighting of the new moon of Shawwal is confirmed.
We have to follow these orders of the Quran and the Prophet*. We would be sinful if we didn’t. Just like we would be sinful if we didn’t listen to the Quran and Prophet* for another order like praying salah.
The command to fast is general so it applies to everyone – no matter where they live

When the Qur’an and Prophet* order us to fast or celebrate Eid – they are ordering every Muslim – everywhere in the world. In the hadith, the Prophet* commands us to fast using the word ‘sumu’- ‘do fast’. This word is in the plural form which means the command is general and comprehensive. This means that it applies to all Muslims, no matter where they live.
"Do fast [sumuw] when it is sighted and break fast when it is sighted." In the hadith, the Prophet* commands us to fast using the word ‘ruyateh’ – ‘sighting’. This word is general. This means that Muslims have to fast after any legitimate sighting of the moon regardless of where the moon was sighted. "Do fast when it is sighted [ru’yateh] and break fast when it is sighted."
Even the Prophet* used to begin fasting when he had not personally seen the moon, but a Muslim had told him that he had seen it. Ibn Umar (r) reported, "During the time of the Prophet*, the companions went looking for the new crescent. So I told the Prophet* that I saw it. So he fasted and told the companions to fast." [Abu Dawud and Hakim]
So if the moon was sighted in Morocco do Muslims in Indonesia fast? YES
During the life of the Prophet* the Muslims used to start the fast on the same day and break it on the same day, despite the fact that they lived in different areas. This is another Islamic evidence that the sighting of the new moon in one area obliges all the Muslims to fast together on the same day and celebrate Eid on the same day.

Here’s what some scholars said about every Muslim fasting

Ibn Taymiyyah: “…a person who learns about the sighting of the moon in good time to be able to utilise it for fasting, for ending his fast, or for sacrifice, he must definitely do so. The texts [of Islam] and the reports about the Salaf point to this. To limit this to a certain distance or country would contradict both the reason and the Islamic law.”
The famous Hanafi scholar Imam Sarkhasi (died 483 A.H.) quotes the narration from Abu Dawud (2333, 2334) that; The Muslims did not begin fasting since they did not see the moon. Then a man, from out of Madinah, came and told the Prophet* that he had seen it (the moon). The Prophet* asked him if he was a Muslim to which the man answered ‘yes’. The Prophet* then said: "Allahu-Akbar! one is enough for all Muslims" The Prophet* fasted and asked the people to stop eating and start fasting

What If The News Reaches Us Too Late To Fast On The Same Morning?

This has also been answered in the ahadith. It is also reported in an authentic hadith: Abu ‘Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: "It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger* that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day."

Deobandi Scholars
The co-founder of Dar al-Uloom Deoband, Maulana Rasheed Ahmad Gangohi said: "If the people of Calcutta sighted the moon in Friday, whereas it was sighted in Makkah on Thursday, but the people of Calcutta did not know of it (the sighting on Thursday); then whenever they come to know of this, it will be obligatory for them to celebrate eid with the people of Makkah and make up (Qada') for the first fasting

Bareylvi Opinion
The founder of the Barylevi movement, Maulana Ahmad Raza Khan, said: "In the correct and authentic mazhab of our Imams, with regard to the sighting of moon for Ramdhan and Eid, distance of the place of sighting is of no consideration. The sighting of the east is binding upon west and vice versa i.e. the sighting of west is similarly binding on east."

Is the idea for all Muslims to fast on one day something new?

No. Imam Kasanee said in his book Bada as-Sana'i said that following other than one sighting for the whole Ummah is an innovation [bid’a]. This indicates how weak he felt that the other Ijtihad is.
Imam Juzairi in his book The Fiqh of the Four Schools of Thought [Vol 1] gives two views of the Hanafis about this:
1) The sighting of the moon by any Muslim should be accepted whether slave, free, man or woman without inquiring whether they are just or not,
2) The justness [of the witness] should be verified by a judge [Qadi].

This all sounds simple – so what reasons do people use for not fasting on one day?

• Reason 1 – times of fasting are like times of prayer – they’re different in each area

Every country should start Ramadhan and celebrate Eid based on their own sighting of the moon, in the same way each region begins its prayer time according to the sun in that area.
The answer: It’s right to say that prayer times differ in each area, because they are based on the times the sun sets and rises – this happens at different times in each region.
So the times we Start fasting and Break fasting is different for each region. Because Allah* says: "And eat and drink until the white thread of dawn appears to you distinct from its black thread; then complete your fast until the night appears" [2:187] But the day we Start Ramadhan and Celebrate Eid must be the same all over the world. Because this is what the narrations have clearly indicated; and this is what is confirmed by the understanding deduced from the Shari'ah rule.

• Reason 2 – The companions of the Prophet* did not fast at the same time

Another reason given by some is that the companions of one region would not fast at the same time as the companions of a different region. The evidence for this is taken from a report by Imam Muslim about Kurayb who reported that a lady sent him to Mu'awiya  in Al-Sham for some business.
Kurayb said: "I arrived in Al-Sham and did business for her. It was there in Al-Sham that the month of Ramadhan began. I saw the new moon of Ramadhan on Friday. “I then came back to Madina at the end of the month. Abdullah Ibnu Abbas  asked me about the new moon of Ramadhan and said: "When did you see it?" I said: "We saw it on the night of Friday," He said: "Did you see it yourself?" I said: "Yes, and the people also saw it and observed the fast and Mu'awiya  also observed the fast; He said: "But we saw it on Saturday night. Some would continue to observe fast till we complete thirty (fasts) or we see it (the new moon of Shawwal)." I said: "Is the sighting of the moon by Mu'awiya  not valid for you?" He said: "No, this is how the Messenger of Allah* has commanded us."
THIS IS THE CLAIM…That Ibnu Abbas ignored the sighting of the people of Al-Sham and so at the end of the narration said: ‘…this is how the Messenger* has commanded us.’ Some people say that Ibnu Abbas learnt from the Messenger* that the people of one region are not obliged to fast on the sighting of another region. It’s also said that this hadith explains and specifies the hadith : “ Fast when you see it and break fast when you see it.”
Some therefore claim that the people of each region are commanded to act on the sighting of the new moon in their region only and not in other regions. Therefore the beginning of fast and the beginning of Eid vary from one region to another, according to the times of rising of the moon.
THE ANSWER —
1. This report is not a hadith of the Messenger* but the legal opinion [ijtihad] of a companion.
2. The fact that Ibnu Abbas  did not act upon the sighting of the people of Al-Sham reflects his legal opinion [ijtihad] and it cannot be used as a Shari'ah evidence.
3. The reason for this is that when we have a hadith saying one thing and a legal opinin [ijtihad] saying something else – the hadith must be acted on and the legal opinion [ijtihad] has to be left.
4. The ijtihad of the sahabi cannot specify the general term of the hadith.
5. So when Ibnu Abbas said: "This is how the Messenger of Allah* commanded us", this is not a hadith. It is just the way Ibnu Abbas understood the hadith of the Prophet* in which the Messenger* said: "Fast when you see it and break fast when you see it."
This indicates that Ibnu Abbas understood the hadith as such; though he did not say the words: “This is how the Messenger* reported it,” nor did he say: “This is how we learnt it from the Messenger*.” But he said: “This is how the Messenger* commanded us.”
What did Imam Al-Shawkani say about this hadith? He said:…And what is referred in his saying: ‘This is how the Messenger* commanded us’, is his saying (i.e. Ibnu Abbas). “…And the command of the Messenger* lies in the hadith extracted by Bukhari and Muslim, among others, with the following wording: "Do not fast till you see the new moon and do not break fast till you see the new moon, and if the sky were cloudy, then complete it as thirty days." And this does not specifically apply for the people of one region to the exclusion of others, but to all the Muslims.”

Why can’t we use calculations?

Calculating the times when the new moon for Ramadhan and Eid - can’t replace an actual sighting of the new moon with the human eye. The reason for this is that the narrations which mention when to start fasting and end fasting mention seeing the moon with the eyes themselves.
What role can calculation play? Calculations can help us know around what time the new moon will be born and therefore the right time to start looking out for the new moon.
What role can’t calculation play? Governments who use these calculations instead of the sighting, their actions contradict the Qur’an and hadith. Therefore their actions are haram/unlawful and the Muslims are forbidden from relying on their announcements.
Why? All the narrations about the sighting of the moon use the word "ru'yatehe" which comes from the word "ra'a" to refer to the sighting.
The moon is a single, physical, object. This is why the narrations which use the word ‘ru’yatehe’ refer to the moon, mean to see the moon with the eyes.
There’s no analogy in ritual worships
1. There can be no analogy [qiyas] in ritual worships (Ibadaat).
2. This analogy contradicts the definite meaning in narrations which clearly show that the cause [sabab] for fasting is the sighting of the moon.
* Therefore, it is quite clear that the arguments presented to "justify" the beginning of Ramadan / Eid through the use of calculations are invalid and haram.
* The only way to determine the arrival of Ramadan / Eidis through sighting the moon.
What did some of the classical scholars say about calculating the sighting of the moon?
Imam Malik bin Anas (ra) said: "If you see an Imam who does not begin and end fasting by way of sighting, but begins fasting by calculation, he should not be followed in prayer or emulated."

What about sticking with the majority?

Some people claim that Muslims must follow what the majority are practicing. They attempt to misquote Islamic texts about "holding on to the Jama'a (group)". They misinterpret these to mean the ‘Jumhoor' (majority).
Islam has obliged sticking to the jama'ah [group] of Muslims under an Imam (Khalifah). Islam did not oblige sticking to the majority.
Al-Bukhari narrated: "The people used to ask the Prophet* about the good and I used to ask him about the bad in fear that it might catch me. So I said: O Prophet of Allah! We were in times of ignorance and mischief then Allah brought us this good, so is there any mischief after this good? He* said: Yes. I said: Will there be any good after that mischief? He said: Yes, and it has smoke. I said: What is its smoke? He said: (Some) people guide without any guidance, you recognise some (from them) and deny some. I said: Will there be a mischief after that good? He said: Yes, (some) people who invite at the doors of hell, whoever accepted their invitation they throw him in it (hell). I said: O Prophet of Allah, describe them to us. He said: They are of our own skin (of our people) and talk our language. I said: What do you order me to do if that (matter) caught me? He said: Adhere to the jama'ah of Muslims and their Imam. I said: What if the Muslims have no jama'ah nor an Imam? He said: Then you abandon all those groups, even if you have to grab with your teeth the trunk of a tree till death comes to you as such."
What is this hadith asking us to do?
The concept of following the majority rather than following Islam is not based on evidence from the Qur'an and Sunnah and contradicts many evidences about enjoining the good and forbidding the evil even in the face of hardship. The Prophet* said: "The master of martyrs is Hamza, and a man who stands up to a tyrant ruler and gives him advice [nasiha]- and so the ruler kills him."

The disease of nationalism
The disease of nationalism has affected us. Why is it people follow only the sighting in their nation? Who has created the borders between these nations? Why is it that in Delhi, people will follow the sighting in any other part of India but not of Pakistan when it is geographically closer than many parts within India itself like Kerala or Tamil Nadu. In Pakistan people will not follow the sighting of Bangladesh but before 1971 when it was East Pakistan they would, why? The Messenger* said: "He is not one of us who calls for nationalism or who fights for nationalism or who dies for nationalism."
That’s why starting Ramadhan and celebrating Eid on one day is an obligation


Conclusion
* If a Muslim country announces that the sighting of a new moon has been confirmed according to the lawful way- for the beginning of Ramadhan or for the day of Eid – then you have to fast or celebrate Eid.
* It is forbidden to wait for a ruler or scholar in your part of the world to give you permission to fast.
Mu'az narrated: I said: O Messenger of Allah. What do you think if we had leaders who do not follow your Sunnah and do not adopt your order; in what do you order regarding their affair? The Messenger of Allah* said: “There is no obedience to the one who does not obey Allah 'azza wa jall.”
Imam Muslim on the authority of Abu Hurayrah: that "The Messenger of Allah* forbade fasting on two days, the day of al-Adha and the day of al-Fitr".

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InshaAllah, see you all for the next official Harborne Islamic Study Circle early September.
Enjoy your August.
Jzk
Naveed

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 ?

12 August 2012

Summary:
Seerah: Hunain (Distribution of Spoils)

• The Prophet waited for Hawazin to reclaim booty
• The Prophet* gave from his share (20%) of wealth to people who were newly into Islam to soften their hearts and bring them closer to Islam
• The Prophet* didn’t give to others because he loved them more and knew they would be happier with it
• The Ansar were initially unhappy but the Prophet* asked Allah to forgive 3 generations of Ansar

Fiqh of Ramadhan: Moonsighting

• If a Muslim country announces that the sighting of a new moon has been confirmed according to the lawful way - for the beginning of Ramadhan or for the day of Eid – then you have to fast or celebrate It is forbidden to wait for a ruler or scholar in your part of the world to give you permission to fast or celebrate.
• It depends on sighting of the moon (not calculation)
• The command to fast is general so it applies to everyone – no matter where they live
• People are misguided and follow the wrong reasons (local mosque, politics, nationalism, pride) for Eid rather than basing on Qur’an & Sunnah
• If you miss a day (start late) you need to make this up
• It is Haram to fast on Eid day

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 Distribution of the Booty at Al-Ji'ranah

Upon returning and lifting the siege in Ta’if, the Prophet* had stayed over ten nights at Al-Ji‘ranah before starting to distribute the booty. Distribution delay was due to the Prophet’s hope that Hawazin’s delegation might arrive and announce their repentance and consequently reclaim their loss. Seeing that none of them arrived, he started dividing the booty so as to calm down the tribes’ chiefs and the celebrities of Makkah. The first to receive booty and the ones who obtained the greatest number of shares were the people who had recently embraced Islam.
Abu Sufyan bin Harb was given a hundred camels and forty (gold) ounces and yet he said, “What about my son, Yazid’s Share?” So he was given the same quantity for his son as well. But yet he exclaimed: “And what about the share of Mu‘awiyah, my second son?” So the Prophet* gave Mu‘awiyah as much as he gave his father and brother. Hakeem bin Hizam was given a hundred camels, but he was given a hundred more when he demanded. Safwan bin Omaiyah was given three hundred camels - a hundred camels at each time. It is thus mentioned in Shifa, Book by Qadi Iyadh. The Prophet* gave Al-Harith bin Harith bin Kilda a hundred camels. He also gave some chiefs of Quraish and other clans a hundred camels; he gave others fifty and some others had forty. On account of these big gifts and special shares these persons began entertaining feelings of love and affection for the Prophet and were, however, drawn to Islam. In Islamic jurisprudence such people are called Mu'allafatul Qulub (those whom it is desired to encourage) and one of the purposes for which zakat can be spent is expenditure on them. Ibn Sa'd said: "All these gifts were given from khums which was the personal property of the Prophet and not even a Dinar was spent out of the shares of the others for the encouragement of the people belonging to this group."
Eventually it was spread among people that “Muhammad grants generously and fears not to grow poor.” This made bedouins gather around him expecting to be given some wealth. They were so many that they forced the Prophet* to seek refuge against a tree and they even took away his garment, “O people!“ He said, “Give me back my garment! For I swear by the One in Whose Hand is Muhammad’s soul, that if I had as many numerous camels as the number of Tihama trees, I would distribute them among you. You know quite well that I am neither mean nor coward or a liar.” Standing by his camel he plucked out a hair of his camel’s hump and held it between his two fingers, lifted it up and said: “O people, I swear by Allah that I get nothing but one-fifth of your booty, and this very fifth goes back to you.”
As soon as he had given the new converts, the Prophet* ordered Zaid bin Thabit to fetch the booty and summon people. Then he ordained shares to people. A footman’s share was four camels and forty sheep, and a horseman would take twelve camels and a hundred and twenty sheep. This distribution of booty was based on a wise policy. In this world there are lots of people who know the truth only when it comes through their stomachs and they do not recognize it if it comes through their brains. The similitude of such people is as the guidance of an animal to its herd by means of a bunch of clover held at a constant distance off its mouth. The animal would try all the time to catch it, so it would eventually go into the herd safely. In the same way you have to do various kinds of temptations to make certain kind of people familiarize Islam and be pleased with.
When a devoted Sahaba, Juayl b. Suraqah complained about Muhammad’s unfairness in the distribution of B. Hawazin booty, Muhammad replied, “By Him in whose hand is my soul, Juayl b. Suraqah is better than an entire world full of men like Uyayanah b. Hisn and al-Aqra b. Habis, but I have treated them generously so that they may embrace Islam, and I have entrusted Ju’ayl b. Suraqah to his Islam.”

The Helpers (Al-Ansar) Are Furious At The Prophet*

At first the Prophet’s policy of distribution was uncomprehended by many a man. These gifts and expenditures allowed by the Prophet were strongly resented by a number of the Muslims and especially by some of the Ansar. They, who were not aware of the higher interests kept in view by the Prophet in making these gifts, thought that ties of kinsmanship had prompted him to distribute the khums of the booty among his relatives. Therefore sharp-tongued people started expressing their objections. The Helpers were among those who were afflicted by this policy. They were deprived of Hunain gifts though they had been the ones who were summoned at Hunain hard times and they were the first to rush to fight with the Prophet* and standfast till the defeat turned into victory. Now here they are watching those who escaped fill their hands with booty while they are given nothing. On the authority of Ibn Ishaq: “When the Prophet* had given Quraish and Arab tribes those gifts and allotted nothing to the Helpers, a group of the Helpers felt so uneasy about it that a lot of ill-statements against the Prophet* were spread among them to an extent that one of them said: “By Allah, the Prophet* was illspoken of by his folksmen!” And those ill-statements went on spreading till Sa‘d bin ‘Ubadah met the Prophet*, who in his turn faced his people after a while.
Sa‘d bin ‘Ubadah said: “O Prophet, this group of the Helpers are furious at you about the distribution of the booty that you had won. You have allotted shares to your own kinsmen and forwarded lots of gifts to the Arab tribes. But this group has obtained nothing.” The Prophet* asked Sa‘d exclaiming: “Sa‘d, what do you think of all that?” Sa‘d replied: “O Prophet. You know that I am nothing but a member of this group.” “Call out on your people and bring them forth to me into this shed.” Said the Prophet*.
So Sa‘d went out and summoned them. When some Emigrants came, he let them in but forbade others. When they were all gathered together, he informed the Prophet saying: “This group of the Helpers have just arrived to meet you in compliance with your orders.” As soon as the Messenger* faced them he thanked Allah and praised Him, then said to them inquiring, “I have been told that you are angry with me. Didn’t I come to you when you were astray and Allah guided you? You were poor and Allah gave you wealth. Weren’t you foes and Allah made you love one another.” “Yes,” they said, “Allah and His Messenger are better and more gracious.” Then he said: “What prevents you from replying to the Prophet, O tribe of Helpers?” They said, “What should be the reply, O Prophet, while to the Lord and to his Messenger belong all favours.”
The Prophet* again said: l “But by Allah, you might have answered and answered truly, for I would have testified to its truth myself: ‘You came to us belied and rejected and we accepted you; you came to us as helpless and we helped you; a fugitive, and we took you in; poor and we comforted you’. You Helpers, do you feel anxious for the things of this world, wherewith I have sought to incline these people unto the Faith in which you are already established? Are you not satisfied, O group of Helpers that the people go with ewes and camels while you go along with the Prophet* to your dwellings. By Him in Whose Hand is my life, had there been no migration, I would have been one of the Helpers. If the people would go through a valley and passage, and the Helpers go through another valley and passage, I would go through the valley and passage of the Helpers. Allah! Have mercy on the Helpers, their children and their children’s children.” The audience wept until tears rolled down their beards as they said: l “Yes, we are satisfied, O Prophet of Allah* ! with our lot and share.” Then the Prophet* left the gathering and the people also dispersed.


Fiqh of Ramadhan – part 2:
All Muslims are obliged to start Ramadhan and celebrate Eid on the same day

If a Muslim country announces that the sighting of a new moon has been confirmed according to the lawful way - for the beginning of Ramadhan or for the day of Eid – then you have to fast or celebrate It is forbidden to wait for a ruler or scholar in your part of the world to give you permission to fast or celebrate.

This is because this is what Allah* and the Prophet* ordered. To prove this is the case we have to look at:
• The Quran
• The Sunnah

What we can’t look at to prove things are Islamic are:
• Our emotions
• What people think
• What most people are doing
• What is normal is our community
• What the tradition is.
Ibn Masud said: "The jama'a is truth even if it is one person".

The Qur’an says…"Whoever witnesses the crescent of the month, he must fast the month." [2:185] "They ask you about the crescents. Say: They are but signs to mark fixed periods of time in the affairs of men and for pilgrimage." [2:189]

The Prophet* mentioned Ramadhan and with a gesture of his hands said: "The month is thus and thus. (He then withdrew His thumb at the third time indicating 29)." He then said: "Fast when you see it, and break your fast when you see it. And if the weather is cloudy do calculate it (the months of Shaban and Shawwal) as thirty days." [Muslim] He also said; "Do not fast till you see the new moon, and do not break fast till you see it; but if the weather is cloudy complete it (thirty days)." [Bukhari] "The month consists of 29 nights, so do not fast till you have sighted it (the new moon), and if the weather were cloudy, then complete it as thirty days." [Bukhari]  "The month of Ramadhan may consist of twenty-nine days. So do not fast until you have sighted it (the new moon) and do not break fast, until you have sighted it (the new moon of Shawwal), and if the sky is cloudy for you, then complete it (thirty days)." [Muslim]  "The month of Ramadhan may consist of twenty-nine days; so when you see the new moon observe fast and when you see (the new moon again of Shawwal) then break it. And if the sky is cloudy for you, then calculate it (and complete thirty days)." [Muslim]
These narrations are very clear. The Qur’an and the Prophet* order us to fast when the sighting of the new moon of Ramadhan is confirmed, and order us to break the fast and celebrate Eid when the sighting of the new moon of Shawwal is confirmed. We have to follow these orders of the Quran and the Prophet*. We would be sinful if we didn’t. Just like we would be sinful if we didn’t listen to the Quran and Prophet* for another order like praying salah.

The command to fast is general so it applies to everyone – no matter where they live
When the Qur’an and Prophet* order us to fast or celebrate Eid – they are ordering every Muslim – everywhere in the world. In the hadith, the Prophet* commands us to fast using the word ‘sumu’- ‘do fast’. This word is in the plural form which means the command is general and comprehensive. This means that it applies to all Muslims, no matter where they live.  "Do fast [sumuw] when it is sighted and break fast when it is sighted." In the hadith, the Prophet* commands us to fast using the word ‘ruyateh’ – ‘sighting’. This word is general. This means that Muslims have to fast after any legitimate sighting of the moon regardless of where the moon was sighted. "Do fast when it is sighted [ru’yateh] and break fast when it is sighted."
Even the Prophet* used to begin fasting when he had not personally seen the moon, but a Muslim had told him that he had seen it. Ibn Umar reported, "During the time of the Prophet*, the companions went looking for the new crescent. So I told the Prophet* that I saw it. So he fasted and told the companions to fast." [Abu Dawud & Hakim]
So if the moon was sighted in Morocco do Muslims in Indonesia fast? YES! During the life of the Prophet* the Muslims used to start the fast on the same day and break it on the same day, despite the fact that they lived in different areas. This is another Islamic evidence that the sighting of the new moon in one area obliges all the Muslims to fast together on the same day and celebrate Eid on the same day

What If The News Reaches Us Too Late To Fast On The Same Morning?
This has also been answered in the ahadith. It is also reported in an authentic hadith: Abu ‘Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: "It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger* that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day."

This all sounds simple – so what reasons do people use for not fasting on one day?
Reason 1 – Times of fasting differ for each region, like prayer times
Reason 2 – The Companions didn’t fast on one day.
We’ll also look at
• Using calculations to decide the new moon
• The idea of ‘sticking to the majority’

Reason 1 – times of fasting are like times of prayer – they’re different in each area
The thinking goes something like this: Every country should start Ramadhan and celebrate Eid based on their own sighting of the moon, in the same way each region begins its prayer time according to the sun in that area.
The answer: It’s right to say that prayer times differ in each area, because they are based on the times the sun sets and rises – this happens at different times in each region. So the times we Start fasting and Break fasting is different for each region. Because Allah* says: "And eat and drink until the white thread of dawn appears to you distinct from its black thread; then complete your fast until the night appears" [2:187] But the day we Start Ramadhan and Celebrate Eid must be the same all over the world. Because this is what the narrations have clearly indicated; and this is what is confirmed by the understanding deduced from the Shari'ah rule.
The difference in the rising of the new moon between the farthest two points in the world is not more than twelve hours. The classical scholars are excused for not understanding this deduction from the Shari'ah rule, because at the time they were not in a position to clearly realise the movements of the earth, sun and the new moon. And now that the deduction made from the rule is understood, there are no excuses left for those who claim that the difference in the time of rising could exceed one day, let alone those who claim that it could be even a few days.

Reason 2 – The companions of the Prophet* did not fast at the same time.
Another reason given by some is that the companions of one region would not fast at the same time as the companions of a different region. The evidence for this is taken from a report by Imam Muslim about Kurayb who reported that a lady sent him to Mu'awiya in Al-Sham for some business. Kurayb said: "I arrived in Al-Sham and did business for her. It was there in Al-Sham that the month of Ramadhan began. I saw the new moon of Ramadhan on Friday. “I then came back to Madina at the end of the month. Abdullah Ibnu Abbas asked me about the new moon of Ramadhan and said: "When did you see it?" I said: "We saw it on the night of Friday," He said: "Did you see it yourself?" I said: "Yes, and the people also saw it and observed the fast and Mu'awiya also observed the fast; He said: "But we saw it on Saturday night. Some would continue to observe fast till we complete thirty (fasts) or we see it (the new moon of Shawwal)." I said: "Is the sighting of the moon by Mu'awiya not valid for you?" He said: "No, this is how the Prophet* has commanded us."
THIS IS THE CLAIM
…That Ibnu Abbas ignored the sighting of the people of Al-Sham and so at the end of the narration said: ‘…this is how the Messenger* has commanded us.’ Some people say that Ibnu Abbas learnt from the Messenger* that the people of one region are not obliged to fast on the sighting of another region. It’s also said that this hadith explains and specifies the hadith : “ Fast when you see it and break fast when you see it.” Some therefore claim that the people of each region are commanded to act on the sighting of the new moon in their region only and not in other regions. Therefore the beginning of fast and the beginning of Eid vary from one region to another, according to the times of rising of the moon.

THE ANSWER:
1. This report is not a hadith of the Messenger* but the legal opinion [ijtihad] of a companion.
2. The fact that Ibnu Abbas did not act upon the sighting of the people of Al-Sham reflects his legal opinion [ijtihad] and it cannot be used as a Shari'ah evidence.
3. The reason for this is that when we have a hadith saying one thing and a legal opinin [ijtihad] saying something else – the hadith must be acted on and the legal opinion [ijtihad] has to be left.
4. The ijtihad of the sahabi cannot specify the general term of the hadith.
5. So when Ibnu Abbas said: "This is how the Prophet* commanded us", this is not a hadith. It is just the way Ibnu Abbas understood the hadith of the Prophet* in which the Prophet* said: "Fast when you see it and break fast when you see it." This indicates that Ibnu Abbas understood the hadith as such; though he did not say the words: “This is how the Messenger* reported it,” nor did he say: “This is how we learnt it from the Messenger*.” But he said: “This is how the Messenger* commanded us.”
What did Imam Al-Shawkani say about this hadith? He said:…And what is referred in his saying: ‘This is how the Messenger* commanded us’, is his saying (i.e. Ibnu Abbas). “…And the command of the Messenger* lies in the hadith extracted by Bukhari and Muslim, among others, with the following wording: "Do not fast till you see the new moon and do not break fast till you see the new moon, and if the sky were cloudy, then complete it as thirty days." And this does not specifically apply for the people of one region to the exclusion of others, but to all the Muslims.”

Why can’t we use calculations?
Calculating the times when the new moon for Ramadhan and Eid - can’t replace an actual sighting of the new moon with the human eye. The reason for this is that the narrations which mention when to start fasting and end fasting mention seeing the moon with the eyes themselves.
Calculations can help us know around what time the new moon will be born and therefore the right time to start looking out for the new moon. Governments who use these calculations instead of the sighting, their actions contradict the Qur’an and hadith. Therefore their actions are haram/unlawful and the Muslims are forbidden from relying on their announcements.
This is because all the narrations about the sighting of the moon use the word "ru'yatehe" which comes from the word "ra'a" to refer to the sighting. People who support the idea of calculating the birth of the moon for Ramadan say this word means ‘knowledge’. So as long as we have ‘knowledge’ of when the new moon is born we should fast. And using calculations helps us come to this knowledge This is a misuse the word "ra'a". The word ra'a could mean knowledge. But it’s not right to apply this meaning here because of the following two reasons:

When referring to a single object, "ra'a" means to visualize that object through the eye, i.e. he saw the moon. However, if ra'a refers to two objects, it could mean to know, i.e. he knew the correct opinion.
Ra'a + 1 object [like the moon] = see with the eyes
Ra’a + 2 objects = knowledge
If ra'a is used in reference to a physical object, it means to visualize the object through the eye. However, if it is used to present an idea or an abstract thing – like love - then it could mean knowledge.
Ra'a + physical object [like the moon] = see with the eyes
Ra’a + abstract object [like love] = knowledge
The moon is a single, physical, object. This is why the narrations which use the word ‘ru’yatehe’ refer to the moon, mean to see the moon with the eyes.

There’s no analogy in ritual worships
Even if this "condition" were considered a reason [illah] - analogy [qiyas] on this issue is invalid. Why?
1. There can be no analogy [qiyas] in ritual worships (Ibadaat).
2. This analogy contradicts the definite meaning in narrations which clearly show that the cause [sabab] for fasting is the sighting of the moon.
• Therefore, it is quite clear that the arguments presented to "justify" the beginning of Ramadan through the use of calculations are invalid and haram.
• The only way to determine the arrival of Ramadan is through sighting the moon.

What about sticking with the majority – surely we have enough splits with the Ummah?
Some people claim that Muslims must follow what the majority are practicing. They attempt to misquote Islamic texts about "holding on to the Jama'a (group)". They misinterpret these to mean the ‘Jumhoor' (majority). Islam has obliged sticking to the jama'ah [group] of Muslims under an Imam (Khalifah). Islam did not oblige sticking to the majority.
Al-Bukhari narrated: "The people used to ask the Prophet* about the good and I used to ask him about the bad in fear that it might catch me. So I said: O Prophet of Allah! We were in times of ignorance and mischief then Allah brought us this good, so is there any mischief after this good? He* said: Yes. I said: Will there be any good after that mischief? He said: Yes, and it has smoke. I said: What is its smoke? He said: (Some) people guide without any guidance, you recognise some (from them) and deny some. I said: Will there be a mischief after that good? He said: Yes, (some) people who invite at the doors of hell, whoever accepted their invitation they throw him in it (hell). I said: O Prophet of Allah, describe them to us. He said: They are of our own skin (of our people) and talk our language. I said: What do you order me to do if that (matter) caught me? He said: Adhere to the jama'ah of Muslims and their Imam. I said: What if the Muslims have no jama'ah nor an Imam? He said: Then you abandon all those groups, even if you have to grab with your teeth the trunk of a tree till death comes to you as such." What is this hadith asking us to do?”
-  This hadith is clear that the Prophet* orders Muslims to adhere to the group [jama'ah] of Muslims and to adhere to their Imam, and to leave those who invite people to the doors of hell.
-  When the questioner asked him that in case the Muslims have no Imam and no jama'ah what he has to do in regard with those who call at the doors of hell - the Prophet* ordered him to abandon them.
- The Prophet* did not ask him to disconnect himself from the Muslims or to stay away from working to establishing an Imam.

The disease of nationalism
The disease of nationalism has affected us. Why is it people follow only the sighting in their nation? Who has created the borders between these nations? Why is it that in Delhi, people will follow the sighting in any other part of India but not of Pakistan when it is geographically closer than many parts within India itself like Kerala or Tamil Nadu. In Pakistan people will not follow the sighting of Bangladesh but before 1971 when it was East Pakistan they would, why? The Messenger* said: "He is not one of us who calls for nationalism or who fights for nationalism or who dies for nationalism."

That’s why starting Ramadhan and celebrating Eid on one day is an obligation
- If a Muslim country announces that the sighting of a new moon has been confirmed according to the lawful way- for the beginning of Ramadhan or for the day of Eid – then you have to fast or celebrate Eid.
- It is forbidden to wait for a ruler or scholar in your part of the world to give you permission to fast.
Abu Hurayrah: "The Prophet* forbade fasting on two days, the day of al-Adha and the day of al-Fitr".

No Children's feedback or News Topic

No Homework other than preparing well for the Charity Event

Eid Mubarak to all! 

No Study Circle for the next two weeks:

19 August ~ Eid Celebration Weekend
26 August ~ recovering from the Charity Event 25 August

29 April 2012

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

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

Preparing for the Conquest - News Blackout

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

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

Hatib's letter to the Quraish

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

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

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

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

Being a Shepherd

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

Abu Sufyan gets caught by the Muslim army

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

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

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

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

Types of Hukm Shara’i

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

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

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

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

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

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

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

Sources of Islamic Law

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

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

Children's Nawawi's 40 Hadith feedback:

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

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

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

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

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

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

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

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

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

No News topic this week