Harborne Islamic Study Circle Survey 2012 Results (33 Responses)

The Top Twenty:

1	Birthdays
2	The creation of a happy daily balance for children – prayer, entertainment, schoolwork and family interaction
2	Main criticisms of Islam and how to challenge these
4	Life of other Prophets (Ibrahim and Isa)
5	Music and clapping
6	The relationship between teenage children and their parents – the importance of rules, respect, etiquette in the family
7	Signs of the End of the World
8	Unifying the Muslims
8	Real meaning of ‘Jannah is under the mother’s feet’
10	The rewards of charity and Zakat; how to set up a charity
11	Celebrating our Deen – why we should be happy and proud
12	Halal marriage
12	The role of Women in Islam
12	Transplants
12	Basics of Belief
12	Stories and interpreting them
17	Evolution and Big Bang
17	Responsibilities for actions
19	Discussing other main religions – similarities and differences with Islam
20	Tafsir of some Surahs

Other Topics

stories of prophets (2)

history of islam-child friendly (2)

clothes in sports/uniforms/daily life (2)

haircuts/hijab/beards (2)

Having a possible 'closed' session with just teenage boys to discuss their physical development stage and how to deal with any 'new' experiences in the right halal way

how to ignore bad TV programmes,

Social Media: Facebook, Twitter, Chat etc

Dinosaurs

Importance of good companion

Modern Politics

how to stay safe on internet

Mobile Phones

who was the first person to use a pen

Science and religion

what things to avoid on internet

What is Jannat and Jahannam, in detail

Spirituality

how to integrate in school with friends without losing ethos of islam

The importance and meaning of Halaal in everything, Food, Marriage etc

Why are we really in this world, the Islamic reason/perspective

Full Results:

	Don't want to do at all (1)	Not very interested (2.5)	Don't mind doing (4)	I would like to know more about this (6)	Really, really want to do (10)	Rating	Number of Responses	Rank
Birthdays	3	2	3	9	16	7.1	33	1
The creation of a happy daily balance for children – prayer, entertainment, schoolwork and family interaction	6	1	1	10	15	6.7	33	2
Main criticisms of Islam and how to challenge these	4	2	5	7	15	6.7	33	2
Life of other Prophets (Ibrahim and Isa)	4	3	3	9	14	6.6	33	4
Music and clapping	3	2	7	8	13	6.5	33	5
The relationship between teenage children and their parents – the importance of rules, respect, etiquette in the family	6	1	3	10	12	6.3	32	6
Signs of the End of the World	4	3	5	9	12	6.2	33	7
Unifying the Muslims	5	3	6	7	11	5.9	32	8
Real meaning of ‘Jannah is under the mother’s feet’	5	2	4	13	9	5.9	33	8
The rewards of charity and Zakat; how to set up a charity	4	1	9	10	9	5.8	33	10
Celebrating our Deen – why we should be happy and proud	3	2	10	10	8	5.7	33	11
Halal marriage	3	4	10	8	8	5.5	33	12
The role of Women in Islam	5	1	10	8	8	5.5	32	12
Transplants	5	3	7	10	8	5.5	33	12
Basics of Belief	5	3	9	7	9	5.5	33	12
Stories and interpreting them	3	3	6	15	5	5.5	32	12
Evolution and Big Bang	6	4	7	6	9	5.3	32	17
Responsibilities for actions	4	5	5	13	6	5.3	33	17
Discussing other main religions – similarities & differences with Islam	4	2	13	7	7	5.2	33	19
Tafsir of some Surahs	7	1	7	12	6	5.1	33	20
Bad language and cursing	9	3	5	8	8	5.0	33	21
How difficult is it for a Muslim to practice their religion today compared with when Islam began	3	5	9	12	4	5.0	33	21
Was Islam spread by the sword	6	3	11	6	7	5.0	33	21
Medical dissection	6	3	9	10	5	4.8	33	24
Death and funerals	7	4	8	9	5	4.6	33	25
Famous Converts	6	8	8	6	5	4.4	33	26
Age certificated video games	9	7	5	6	6	4.3	33	27
Bullying	9	3	12	6	2	3.8	32	28

6 May 2012
Conquest of Mecca; Fiqh and Belief

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

Conquest of Mecca (1): The Armies March to Mecca and stop Fasting
In observance of the rule of surprise attack, the time of departure, the itinerary and the purpose of the expedition were not made known to anyone till orders for marching were given by the Prophet*. Such orders were given on the 10th of Ramadan 8 A.H., although instructions had been issued earlier to the Muslims of Medina and its suburbs to keep themselves alert. On the day the Prophet* left Medina, he appointed a person named Abu Ruhm Ghifari to act as his representative there. When he had covered some distance from Medina he asked for water at a place named Kadid and broke his fast and also ordered all others to do so. Most of them broke the fast, but some persons refrained from doing so under the impression that if they performed jihad while fasting they would become entitled to greater recompense. These simple-minded persons did not realize that the same Prophet* who had given orders regarding fasting during the month of Ramadan had also given orders now for breaking the fast, both of his orders were for the good of the people and there was no discrimination in his orders.
The Prophet* was displeased to learn that some persons had abstained from complying with his orders and said: "These people are sinners and rebels". Seeking of such precedence and lead over the Prophet* is a sort of deviation from truth and shows lack of faith of these people in the Prophet* and in his religion. Hence, the Holy Qur'an has reproached such people and says: O You who believe! Be not forward in the presence of Allah and His Messenger, and be careful of your duty to Allah. (Surah al-Hujurat, 49:1).
Marruz Zahran is a few kilometres away from Mecca. In order that the residents of Mecca might surrender without any resistance, and that big fort and sacred centre should be conquered without bloodshed the Prophet*, in order to create fear in the hearts of the Meccans, ordered that the Muslims should kindle fire at the elevated places. He also ordered, to intimidate the Meccans still more, that every person should kindle a fire independently so that the fire and the flames might make all the adjoining hills and high places glow up.

Abu Sufyan becomes a Muslim
Last week we talked about the arrest/capture of Abu Sufyan. At dawn the call to prayer was made throughout the camp, and Abu Sufyan was greatly shaken by the sound of it. "What are they about?" he said. "The prayer," said Abbas. "And how often do they pray each day and night?" said Abu Sufyan, and when told that the prayers were five said: "By God, it is too much!" Then he saw the men eagerly crowding and jostling each other that they might be splashed with water from the Prophet*'s ablution, or have some drops of what was left from it, and he said: "O Abul-Fadl, I have never seen such sovereignty as this." "Out upon thee!" said Abbas. "Believe!" "Take me to him," said Abu Sufyan, and after the prayer Abbas took him again to the Prophet*. The Muhajirs and the Ansar were then around the Prophet*. When the Prophet*'s eyes fell upon Abu Sufyan he said: "Has the time not yet arrived when you should acknowledge their there is no god but Allah?" Abu Sufyan said in reply: "May my parents be your ransom! How forbearing, generous and kind you are towards your kinsmen! I have now realized that if there had been a god other than Allah he would have done, till now, something for our benefit." When the Prophet* saw that he had acknowledged the Oneness of Allah, he added: "Has not the time yet arrived when you should know that I am Allah's Prophet*." Repeating the former sentence, Abu Sufyan said: "How forbearing, generous, and kind you are towards your kinsmen! At present I am reflecting about your Prophethood". Abbas felt annoyed at Abu Sufyan's expressing doubt (about the Prophethood of Muhammad* and said: "If you don't embrace Islam, your life is in danger. You should, therefore, testify to the Oneness of Allah and to the Prophethood of Muhammad as early as possible". Abu Sufyan followed the advice and joined the ranks of Muslims.
Abu Sufyan embraced Islam on account of fear, and such faith did not at all conform with the aim of Islam, but in this case it was expedient that Abu Sufyan should join the Muslims, in whatever manner it might be, so that the greatest obstacle in the path of the Meccans embracing Islam might be removed, because he and those like him (i.e. Abu Jahl, 'Ikrimah, Safwan bin Umayyah etc.) were the persons who had created fear and terror since long and none could pick up courage to think about Islam or to show inclination towards it. Even if apparent embracement of Islam by Abu Sufyan was not beneficial for him, it was very beneficial and useful for the Prophet* of Islam as well as for those persons who were his kith and kin. Even then the Prophet* did not release Abu Sufyan, because he was not confident about his activities till Mecca was conquered. He, therefore, gave directions to Abbas that, for reasons to be mentioned later, he should keep him confined within a narrow pass of a valley. Abbas turned to the Prophet* and said: "Abu Sufyan is ambitious of social status and now that matters have taken such a turn you had better confer some position on him". Notwithstanding the fact that during a long period of twenty years, Abu Sufyan had done the greatest harm to Islam and the Muslims; the Prophet*, keeping some higher interests in view, conferred a position on him and uttered the following sentence which is indicative of the greatness of his soul: "Abu Sufyan is authorized to assure the people that whoever takes refuge within the precincts of Masjidul Haram or lays down arms on the ground and declares his neutrality or confines himself to his house or takes refuge in the house of Abu Sufyan (and, according to one version, in the house of Abu Sufyan or in the house of Hakim bin Hizam) shall remain safe from molestation by the army of Islam''.

Intimidating the Quraish (and Abu Sufyan)
The grand army of Islam had reached close to Mecca. However, the Prophet* desired that he should conquer the city without any resistance or bloodshed and the enemy should surrender without any conditions. Out of the factors, besides camouflage and surprise, which helped much in achieving this object, one was that Abbas, the uncle of the Prophet*, went to Mecca as a gesture of goodwill to Quraish and brought Abu Sufyan to the Islamic camp and the chiefs of Quraish could not take a final decision in the absence of Abu Sufyan. When Abu Sufyan submitted himself to the unmatched greatness of the Prophet* of Islam and expressed his faith in him, the Prophet* decided to take the maximum advantage from his presence to intimidate the idolaters. He, therefore, asked Abbas to detain him in the narrow pass of the valley so that the units of the newly-formed army of Islam might march past him with all their equipment, and he should observe the military strength of Islam and then on return to Mecca, he might inform Quraish about the strength of the army of Islam and keep them from resistance. Some of the units of the army of Islam were as mentioned below:
1. A strong regiment of one thousand soldiers of the tribe of Bani Salim under the command of Khalid bin Walid which held two standards. One of these standards was being carried by Abbas bin Mirdas and the other by Miqdad.
2. Two battalions of five hundred warriors under the command of Zubayr Awwam who had a black standard in his hand. The majority of the soldiers of these two battalions consisted of the Muhajirs.
3. A strong battalion of three thousand soldiers of the tribe of Bani Ghifar under the command of Abu Dharr Ghifari, who was carrying the standard.
4. A strong battalion of four hundred soldiers of the tribe of Bani Salim under the command of Yazid, son of Khusayb, who was carrying the standard.
5. Two battalions consisting of five hundred men belonging to the tribe of Bani Ka'b under the command of Bushr bin Sufyan, who was also carrying the standard.
6. A one thousand persons strong regiment of Bani Muzaynah which bore three standards. These standards were in the hands of No'man bin Maqran, Bilal bin Harith and Abdullah 'Amr.
7. A regiment consisting of eight hundred persons belonging to Bani Juhaynah, with four standards which were being carried by Ma'bad bin Khalid, Suwayd bin Sakhra, Rafe' bin Makith and Abdullah Badr.
8. Two groups consisting of two hundred persons from the tribes of Banu Kananah, Banu Layth and Hamzah under the command of Abu Waqid Laythi, who was carrying the standard.
9. A battalion consisting of three hundred persons belonging to the tribe of Bani Ashja', which carried two standards. One of these standards was being carried by Ma'qal bin Sanan and the other by Na'im bin Mas'ud.
When these units passed by Abu Sufyan, he immediately enquired about their particulars from Abbas and the latter gave him the reply. The thing which added to the grandeur of this organized army was that when the commanders of the units came before Abbas and Abu Sufyan they pronounced Takbir (Allahu Akbar) thrice with a loud voice and thereafter the soldiers also pronounced it thrice with loud voices by way of the greatest Islamic rite. This Takbir resounded in the valleys of Mecca in such a manner that the friends were greatly impressed with the discipline of Islam and the enemies were filled with extreme fear and terror. Abu Sufyan was waiting impatiently to see the unit in which the Prophet* had taken his place. Hence, every time a unit passed by him he asked Abbas whether Muhammad* was present in it. Abbas continued to reply in the negative till their attention was attracted by a great force consisting of about five thousand soldiers in which two thousand warriors were wearing coats of mail and the company commanders were carrying many standards at specified distances. The name of this unit was Katiba-i Khazra' i.e. the Green Army. Its soldiers were armed to the teeth. Their entire bodies were covered with arms and nothing except their bright eyes could be seen. Swift Arabian horses and red-haired camels could be seen in this unit in abundance. The Prophet* could be seen in the middle of this unit riding his particular camel. Distinguished personalities had encircled him and he was conversing with them. The grandeur of this unit overawed Abu Sufyan. He involuntarily said to Abbas: "No force can resist this army. O Abbas! The kingdom of your nephew has flourished to a great extent". Abbas replied reproachfully: "The source of the strength of my nephew is the Prophethood bestowed upon him by Allah, and it has nothing to do with outward and material power." The Prophet* had given his standard to Sa'd ibn 'Ubadah, who led the van; and as he passed the two men at the side of the route he called out: "O Abu Sufyan, this is the day of slaughter! The day when the inviolable shall be violated! The day of God's abasement of Quraish." The Prophet* was in the midst of the troop, mounted on Qaswa', and on either side of him were Abu Bakr and Usayd, with whom he was conversing. "O Messenger of God*," cried Abu Sufyan when he came within earshot, "hast thou commanded the slaying of thy people?" -and he repeated to him what Sa'd had said. "I adjure thee by God," he added, "on behalf of thy people, for thou art of all men the greatest in filial piety, the most merciful, the most beneficent!" "This is the day of mercy," said the Prophet*, "the day on which God hath exalted Quraish." Then 'Abd ar-Rahman ibn 'Awf and 'Uthmari said to him, for they were close at hand: "O Messenger of God, we are not sure of Sa'd, that he will not make a sudden violent attack upon Quraish." So the Prophet* sent word to Sa'd to give the standard to his son Qays, a man of relatively mild temperament, and to let him lead the squadron. To honour the son was to honour the father, and in the hand of Qays the standard would still be with Sa'd.

Capturing the City: Mecca Surrenders Without Bloodshed
Al-Abbas urged Abu Sufyan to hasten into Mecca and warn the Quraishites against any aggressive behaviour towards the Muslims. There in Mecca, he shouted at the top of his voice and warned against any hostilities advising them to seek safety in his house. His wife got indignant and tugged at his moustache cursing him and abusing his cowardly stance. The people within Mecca mocked Abu Sufyan and dispersed in different directions, some into their houses, others into the Holy Sanctuary while some undisciplined reckless ruffians led by 'Ikrimah bin Abi Jahl, Safwan bin Omaiyah and Suhail bin 'Amr encamped themselves in a place called Khandamah, with a murderous intent in their minds.
The Prophet* peace be upon him, on his part, was quite modestly and calmly drawing the final touches for the military breakthrough awaiting the Muslims, by Allah's Will. He appointed Khalid bin Al-Waleed as a leader of the right flank of the army with Aslam, Sulaim, Ghifar, Muzainah and Juhainah tribes under his command to enter Mecca through its lower avenues. Az-Zubair bin 'Awwam was to lead the left flank and would storm Mecca from the upper side holding up the Messenger's banner. Abu 'Ubaidah took command of the infantry and was to penetrate into the city via a side valley. They were given full and decisive orders not to kill unless in self defence and in that case they would exterminate any aggressive elements and quell any opposition. The Muslim battalions marched out each in its already drawn route to fulfill the missions they were supposed to carry out. Khalid bin Al-Waleed worked his way into the heart of the town quite successively killing twelve of the ruffians and sustaining two martyrs. Az-Zubair set out and reached the fixed destination where he planted the banner at Al-Fath (conquest) Mosque and waited there for the arrival of the Prophet*

Main Topic: Fiqh (2)
Types of Hukm Shara’i   Recap:
A. Fard (Compulsory):
If the request to do an action is decisive 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.
B. Haram (Prohibited)
If the instruction is connected with a decisive command of refraining from an action then it is Haram. If the Haram is committed, then the person will be punished, but if the Haram action is avoided, the person will be rewarded.
C. Mandub, 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.
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.
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.
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.

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 detail about these in the coming weeks (I/A) – but it is important that Muslims have supreme confidence that the Qur’an is the Word of Allah.

Fiqh
Linguistically, Fiqh implies having knowledge in depth. As a legal term, Fiqh has two meanings:

• Having the knowledge of the rulings of Shariah (Islamic Law) which are extracted from the legislative sources. As an example, a Faqih would know the ruling for the issue of abortion; in addition, he would know how and from where this ruling was extracted.
• All the Islamic laws. This definition is synonymous to the term Shariah.

Usul al-Fiqh
Usul al-Fiqh is the collection of principles relating to the methodology for the extraction of Fiqh or Islamic Laws: “the principles by which the mujtahid derives the legal rules of conduct from the specific evidences”.  The concept of Usul al-Fiqh is comparable to adhering to the methodology when conducting a scientific experiment. Similarly, adhering to the methodology in deriving Fiqh (rulings) is referred to as Usul al-Fiqh. This methodology provides a way for a person to derive Islamic rulings from the legislative sources in Islam. The collections of principles related to Usul al-Fiqh are many.
Legislative Sources Adopting specific sources to derive laws is a major subject in Usul al Fiqh. The Qur’an, Sunnah, Ijma as Sahabah (consensus of the Companions) and Qiyas (analogical deduction) are four sources in Islam which are accepted by almost all of the scholars. However, there are other additional sources such as Maslaha al Mursalah (benefit) or Ijma al Ummah (consensus of the Ummah) which are not widely accepted.

Arabic Language
Within the Arabic language, there are rules for understanding the structure of an Ayah or Hadith. The rules of grammar in the Arabic language define the meaning of the Ayah or Hadith. Therefore, understanding the rules of grammar and their application, is one use of the Arabic language in Usul al Fiqh.

Interpreting the text of Qur’an and Sunnah
Unless the text of the Qur’an and Sunnah is correctly understood, no laws can be deduced from it. The linguistic structure of the text in Qur’an and Sunnah varies from one style to another. Some examples of these linguistic styles are:

• Thanniy (speculative text),
• Qatai (definitive text),
• Amm (general text),
• Khass (specific text),
• Haqiqi (literal text), and
• Majaazi (metaphorical text).

The rules to distinguish and differentiate between these styles is an important subject in Usul al Fiqh. Another essential aspect involved in interpreting the text of the Qur’an and Sunnah are issues surrounding abrogation of rulings from the Qur’an and Sunnah. The study of abrogation involves issues such as, what constitutes abrogation, how to understand it in relation to other Ayahs or Ahadith, and how to reconcile these differences.

Shariah
The linguistic meaning of the word Shariah is a non-exhaustive source of water with which people satisfy their thirst. Thus, the linguistic significance of Shariah is that the Islamic laws are effectively a source of guidance. As water is the fundamental basis of life, the Islamic laws are an essential source for guiding human life. Shariah is composed of all the laws derived from the legislative sources of Islam. These laws are not just limited to areas covering marriage or divorce; rather, the Islamic laws cover every action performed by an individual or a society. The term Shariah is also a synonym for Fiqh.

Aqeeda and The Qur'an: the need for certainty

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

It is vitally important that we firmly believe in Allah more than just having ‘faith’ that Allah exists. We should be different to the Quraish at the time of the Prophet*, or the people at the time of Ibrahim – who all said that they will continue with their worships because they are following their forefathers. How is our belief any different to this?

As Muslims, Allah commands us to ‘KNOW’ that there is but one Allah. We must be sure individually for ourselves – it is not good enough to just hope in Allah without certainty. The five pillars of Islam are built upon the firm foundations of the Aqeeda – a rock solid belief. How do we get at this belief? Are there any questions that we shouldn’t ask in Islam and how inquisitive should we be in search for the Truth?

InshaAllah, we will cover these topics in greater detail in the coming weeks. This is a necessary step before we talk about The Qur’an and the sources of law (Shariah) – which is necessary to understand the Fiqh topics that people want answered!
Children's feedback:
Don't judge a book by its cover

No time for News Topic

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]

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