for this Course
1) Seerah of Ibn Kathir.
Ibn Kathir, he did not write
a book called Seerah. Ibn Kathir wrote an encyclopedia of history.
bidaya wan niaya. Called The beginning and the End. And it is literally
beginning and the end.
started from the beginning of creation and
went all the way until people enter Jannah and hell. One of his volumes
about the life of Rasulullah(saw). Another volume is about the Prophets
another is about Khalifa Ar Rashida. Khilafa Muwaya
, Khilafa Abbasia. And he went all the
to his times. The last volumes is called Al Fitan. Signs of the day of
and then the day of judgment and Jannah and hell.
So we are
be taking his part of Seerah as a primary source. We will talk a little
why I have chosen ibn kathir to be our primary source.
as-Seerah al-Nabawiyyah by Ibraheem al-‘Ali is the
second book that I have used in compilation of these notes.
Science of Seerah and Science of
Hadith: The Difference
Traditionally, Seerah was a separate science
from hadith. Even though
there are some areas where they cross each other, there is over laying,
lapping between them. But traditionally Seerah had a different set of
compared to hadith.
CD 00 :35
of hadith were very stringent, very strict in their rules. While
Seerah, were more liberal, more flexible. The reason is, when they were
with hadiths and drawing ahkam (drawing rulings), they wanted to make
were basing the rulings on hadiths that were sound. They do not want us
worship Allah based on weak sources. So that’s why they applied very
rules to hadith.
Scholars of hadith
were very stringent, very strict in their rules. While scholars of
more liberal, more flexible. The reason is, when they were dealing with
and drawing ahkam (drawing rulings), they wanted to make sure they were
the rulings on hadiths that were sound. They do not want us to worship
based on weak sources. So that’s why they applied very strict rules to
However, when it
came to Seerah, they were more flexible in their rules, because they
as history which does not affect ahkam (rulings). It does not affect
There is no ahkam based on it. So imam Ahmed bin Hanbal,
a scholar of hadith, he says when we talk about history we are more
So you would find that writers of Seerah would accept narrations ,they
normally accept if they were dealing with
hadith. So that’s one track that was
followed by our early scholars.
of Ibn Ishaq
was written according to these rules. The Seerah
of Al Maqraizi, ibn Saad,
all of these early
scholars of Seerah, they followed these flexible rules in narration.
Recently, there was
a new trend among some of our scholars. They wanted to apply the rules
hadith on Seerah. Why?
These scholars said
now we are living in a time when the history of Rasulullah (saw) is
(rulings) for us. In time of Ahmed bin Hanbal,
was established, so when they studied the life of Rasulullah (saw),
studying to learn general lessons from it, but it wasn’t to guide them
methodology of a movement. Because Islam was already established.
now we need to go through the Seerah and learn rules from it. On how to
dawah and how to establish Islam again. So it’s becoming similar to
applied to us. Therefore they say we should apply the same rules of
The second book
which is Sahih
Seerah ibn nabawiya is based on the rules of
hadith. So what these
scholars did, they went into Bukhari,
they went into Muslim,
they went into Sunnan Abi
Dawood, they went into these books of hadith and
they gathered the
bits and pieces that were referring to Seerah. And they constructed the
of Rasulullah (saw) based on Hadith. So rather than going to the book
Ishaq, they would go to Bukhari. Rather than come to Maqrizi or other
scholars or ibn
Hisham, they would go to Muslim. Saied Hawa
has written a book
based on hadith, its called the asas ul Suna.
This book we mentioned by
Ibrahim Al Ali which is called Sahiah Seerah ibn Nabawiya.
And there are few
other books also
following this line.
Now the reason why
I chose ibn Kathir as our primary source is because ibn kathir, he
both in one book. So he would draw information from the books of Seerah
also draw information from the books of hadiths. So you would find him
narrating from Bukhari and narrating from Ibn Ishaq. That’s why you
the Seerah of Ibn kathir unique.
Just one draw back
with the Seerah of Ibn Kathir is that it is a bit complicated and
use, because he would mention all of the chain of narration, sometimes
not stick to a chronological order and some times he would bring in
that seems to be contradicting. But it is an excellent source and
it is now present in the English language. It
recently translated by Legassick (Martin Legassick). A
professor in the US and it is a
very good translation. Other books we might not
be using, some of them , I have got
quotations from them.
CD 00 :40
We have Manhaj Al
haraqi by Moid Al Ghabban. The thing about this book
is that the author tried
draw movement lessons from Seerah. So he
would divide it into Secret
stage, public stage, then he would go through the Hijrah and then
stages of Jihad. So he tried to construct a movement work line from
is a recently written book.
Then you have Fiqh
Muhammad Ghazali. (rahimullah) This book has
There is another
book by the same name Fiqh As
Ramadan Buyti. And Al
Buyti emphasizes on
fiqh. He draws many fiqh lessons from Seerah.
And then there is a
book called Al
Ghuraba by Sheikh
al Auda. And it is dealing with Hadith of the Strangers.
And he tries to draw
co relation with the strangers in the time of Rasulullah (saw) and the
strangers now. Al
Asas al sunna, we talked about this by Saeed
Hawa and then At
Tariiq Il Al Madina by Muhammad Al Abda,
which is lessons drawn from Seerah and Fiqh As Seerah by Al Buyti.
Sallalahu Alihe Wassalam: means May the peace
and blessings of Allah be on him. This
is what we say when we hear the name of Muhammad (saw). Now the Hukum
(rule) of saying it
: It is mandatory to say it the
first time you hear the name of Muhammad (saw). Any other time after
is recommended. So in this lecture, the first time you hear the name of
Muhammad , it is mandatory to say Sallalahu
Alihe Wassalam (saw). Any other time after that as
long as we are in
the same gathering, it is recommended. So this is the hokum of Salat
salam ala Muhammad
Rasulullah (saw): The word Rasulullah (saw) means the Messenger
Jahiliya: Is the
ignorance of the Pre Islamic era. So Jahiliya is a time period but it
conduct. Whenever you have a time that resembles the pre Islamic era,
called jahiliya. And you will find that Syyed Qutub
uses this word a lot in reference
to the times that we are living in. he says that there is a lot of
between it and the early jahiliya. So jahiliya comes from the root word
which is ignorance. So it is the time of ignorance. The absence of the message. Even if the message
is there and the
people are not following it, it is a jahiliya.
The last section is
discussing the difference between hadith and Seerah scholars. We talked
this. Hadith scholars more stringent in their narrations coz of basing
rulings. Seerah scholars less stringent coz they want us to get the
they were flexible in their narrations. We mentioned that we are using
combined approach. So I will use hadith and in the situations where
there is no
hadith, we will fill in the gaps by referring to Seerah.
So this is the
introduction to the series. Inshallah o Tala the next session will
talking about some background history.
Sallalahu Alihe Wasalam Ala Muhammad waashabihe
SubhanaKalahuma Wabihamdik,Ashaduan La ilaha ila inta,
nastaghfiruka wana tubu
End of CD 01 Mecca Period