TJ Social Studies

Time Line Template

2012-02-15T13:25:00.001+04:00

Time Line Templates, for BC/BCE and AD/CE

Flag and Map Coloring Pages from Crayola.com

2011-11-12T18:07:00.001+04:00

Nation Flag and Map Coloring Pages from Crayola.com
These are really nice and kid friendly with a few facts. One country per page.

Map coloring pages from Color Me Good!

2011-11-08T15:53:00.002+04:00

Blank outline maps (coloring pages) from Color Me Good!
They also have other social studies coloring pages such as cultural pages (cultural icons for specific places),

Antarctica Maps

2011-10-12T17:29:00.000+04:00

As I was collecting maps for our student organizers, I realized that we have never had an antartica map so I set out to find one......

The first two are my favorites:
Antarctica Map - shows the claims made by countries and some stations, color
Antartica Map from Geology.com

Antarctica Map from Geography.about.com; color
Antarctica Map from World Travels.com, color

South Sudan on a Map?

2011-10-07T18:59:00.001+04:00

New World Map Showing South Sudan
My oldest daughter and I enjoy reading maps and geography books together and were noting that our maps would not show the new country of South Sudan. So, I went searching for a new world map that showed South Sudan. I found this colorful one at Guardian.co.uk and we really enjoyed looking over it as it also contains some interesting facts in the margins such as most populous countries, poorest countries, etc.

Emotion Words

2011-09-19T19:26:00.001+04:00

List of Adjectives to Describe Tone and Feelings and Emotions
I thought this would be helpful in helping students express their feelings on events read about in current events assignments.

Categorized List of Emotion Words

Both of these resources are helping for writing, in general, not just for current events. :)

Current Events Assignment Guides

2011-09-19T19:23:00.001+04:00

I was on the look out for meaningful current event assignment ideas and here are a few of what I found. I remember the days of current events assignments during my schooling and I always thought they were just busy work. For older kids, I think it is important not just to summarize but also respond with their thoughts and to see how it could affect them physically, or emotionally.

Current Events Assignment Guide
Current Events Checklist (for student)
Current Events Assignment Guide from SlideShare
State of the World Current Events Guidelines - this one is good as it encourages students to look at global themes found in their current event.

Sample Current Events Response -this one is a good format for those who will be doing their current events on the computer (they need to copy and paste certain information)

Current Events Template

For younger kids, the who, what, when, where, why, may be sufficient.

Propaganda

2011-09-19T17:50:00.000+04:00

"What are Propaganda Techniques? They are the methods and approaches used to spread ideas that further a cause - a political, commercial, religious, or civil cause.

Why are they used? To manipulate the readers' or viewers' reason and emotions; to persuade you to believe in something or someone, buy an item, or vote a certain way."

Recognizing Propaganda Techniques and Errors of Faulty Logic
http://academic.cuesta.edu/acasupp/as/404.htm

This is an article that a fellow homeschooler shared a while back on one of my homeschooling groups. It discusses propaganda techniques and gives examples. I think that this is a worthy topic to explore in the homeschool (and in education in general). I recently was looking up some information on the Palestinian-Israeli conflict and found a lot of bias material out there on the net. It underscored for me the necessity to familiarize our kids (and ourselves) with this to help us make sense of what is really going on.

Developing the Ability to Analyze Historical and Contemporary Information

http://academic.cuesta.edu/acasupp/as/405.htm
This article seemed as if it would be helpful in history/social studies classes.

Praying in Paris streets outlawed

2011-09-17T18:48:00.002+04:00

Praying in Paris streets outlawed
15/09/2011

Teaching Current Events Via Newspapers, Magazines, and TV

2011-09-06T17:20:00.002+04:00

http://www.csun.edu/~hcedu013/cevents.html

List of links for current events resources

Current Events Sites to Use With Kids

2011-09-06T17:17:00.001+04:00

Izzit.org Current Events Lesson Plans

2011-09-06T17:04:00.001+04:00

Izzit.org Current Events Lesson Plans - this used to be a free source of current events lessons that you could get notification of by email. I think they now charge, $3/year, but they seem to give a trial now. I thought the lesson plans were nice and easy, they come with discussion questions and news article. Pretty reasonable for $3 for a whole year. If you are looking for something quick, requiring really no prep, it's pretty good I think.

Maps and Current Events

2011-09-06T16:57:00.001+04:00

Maps and Current Events Lesson Plan - grade 9-12 from National Geographic Expeditions

Egyptians want more Islam in politics, according to Pew poll

2011-09-06T16:52:00.001+04:00

Egyptians want more Islam in politics, according to Pew poll

FEB 2, 2011 15:45 EST

http://blogs.reuters.com/faithworld/2011/02/02/egyptians-want-more-islam-in-politics-according-to-pew-poll/

Not super current now, but still a current issue. I thought this would make for an interesting discussion in the homeschool.

Sample point for discussion:

"One recent poll says they want a bigger role for Islam in politics, they want democracy and they reject Islamist radicals such as Osama bin Laden" Is this possible in Islam, democracy and Islam?

Helping Your Child Learn Geography

2011-09-06T16:31:00.001+04:00

Helping Your Child Learn Geography - US Department of Education Publication

The True Understanding of Politics in Islaam (as-Siyaasah)

2011-09-06T16:27:00.001+04:00

The True Understanding of Politics in Islaam (as-Siyaasah)

http://www.calgaryislam.com/articles/islaamic/current-affairs/285-the-true-understanding-of-politics-in-islaam-as-siyaasah.html

haikh Ali Hasan al-Halabi

Indeed, all praise is for Allaah subhaanahu wa ta'ala. We praise Him, we seek His help, we seek His forgiveness, and we seek refuge in Allaah from the evils of our souls and our evil actions. Whosoever Allaah guides then none can misguide and whosoever Allaah misguides then none can guide aright. I bear witness that none has the right to be worshipped except Allaah alone, having no partners, and I bear witness that Muhammad sallallaahu 'alayhi wa sallam is His servant and Messenger.

My dear brothers & sisters in Islam, no doubt, it will not have escaped your attention that once again this summer a conference was convened by a group of misguided brothers to discuss, once again, the current political climate in the Middle East, Israel, and the Muslim world as a whole. Declarations were set to be made regarding the leaders of our nations, and the causes of our downfall. Yet although the event was cancelled at the last minute, the misguided understanding and false notions that groups such as these maintain, hold many dangers for our communities. It is especially dangerous for the young and enthusiastic ones from amongst us, who, although sincere are open to be deceived by the people of empty speech, empty slogans, and little understanding of the Qur aan and Sunnah. Thus, while most of us have heard their rantings about our current political situation, let us consider this small excerpt from our esteemed Shaykh, 'Alee Hasan al-Halabee concerning this subject:

" And it is obligatory to know an unchanging Sharee'ah principle which will produce a certainty that will open up our intellects and awaken us to the true realities of the state of our affairs, and it is this that whatever calamities have befallen us, or that now befall us, or will befall us, then it is because of what our own hands have earned: and because of our falling short with regards to fulfilling the obligations of our Deen. As Allaah subhaanahu wa ta'ala says in the Qur aan:

"Whatever calamity and misfortune befalls you, it is because of what your own hands have earned" (Soorah ash-Shooraa 42:30) and

"Whatever evil befalls you, it is from your own self" (Soorah an-Nisaa 4:79)

Unfortunately, some of the du'aat (callers) have become accustomed to blaming the enemies for any and every misfortune and subjection which the Muslims face. Yet this not only contradicts the Divine manhaj and clear Prophetic guidance, but it also contains grave and evil consequences and results in a number of negative attitudes, and from them:

(i) It contradicts the Book and the Sunnah in its analysis of the present state of affairs, since Allaah subhaanahu wa ta'ala placed the blame of the defeat at the battles of Uhud and Hunayn upon the Muslims themselves, even though it was the kaafirs (disbelievers) who did what they did: "Indeed Allaah did fulfil His Promise to you, when you were killing your enemies by His permission; until you lost your courage, disagreed over what was commanded, and disobeyed" (Soorah al-'Imraan 3:152), and "On the day of Hunayn, when you rejoiced at your great numbers, it availed you nothing" (Soorah at-Tawbah 9:25).

(ii) It contains an over-estimation of the power of the kaafirs in the soul of the Muslims - which only further increases the Muslims in their weakness.

(iii) It contains a declaration of the purity of ones own soul, since it implies that we have fulfilled the conditions for victory to be granted to us, and deserve to be given establishment upon the earth - even though the kaafirs still have the upper hand over us. With such a negative attitude we will neglect to cultivate our souls and neglect to take account of our own selves, just as it will lead to another grave and serious attitude, which is:

(iv) A suspicion that Allaah subhaanahu wa ta'ala has not kept His Promise to grant victory to the Muslims, and that the kaafirs have managed to overcome the order of Allaah. And concerning this, Allaah subhaanahu wa ta'ala tells us: "The promise of Allaah is true. And who is more truthful in speech than Allaah" (Soorah an-Nisaa 4:122).

(v) This matter sprouts from weakness of Yaqeen (certainty of faith) in Allaah subhaanahu wa ta'aala and a weakness of ones tawakkul (reliance) upon Him. And the fact that the blame for what has befallen the Muslims lies upon themselves does not mean that we free the kaafir from any blame in what they do to the Muslims, since this is one thing and that is another. This is proved by the fact that when we were informed by Allaah subhaanahu wa ta'aala about the causes for the defeat at Uhud, this did not imply that Allaah freed them from any blame for what they did to the Muslims.

So the true understanding of siyaasah (politics, as defined by the Sharee'ah) is to recognise your own condition, and that you look after the affairs of the Ummah: and that you truly understand your state of affairs - calling the people and those near to you. Anything other than this is lies, nonsense, hollow speech and the following of desires, since it is in contradiction to the Guidance laid down by the Lord of the Heavens, and a deviation from the Manhaj of the Prophets, and far removed from the path taken by the callers who are upon the ways of guidance. However, as regards to those who gasp and pant after hollow politics and scurry behind the current affairs - which are both empty and repetitive - then it is precisely this which is plotted for us by the enemies of this Ummah so that they can divert the Muslim youth away from their true position, and turn them away from their principle obligation, and distance them away from their primary goal, which is the worship of Allaah, subhaanahu wa ta'aala.

Indeed, the Shaykh, the scholar of fiqh Nasiruddin al-Albani, has said: " The best way to change the evil is for Muslims to repent to their Lord, correct their beliefs, and nurture themselves and their families according to the correct Islam, as Allaah says " Verily, Allaah does not change :people's condition unless they change what is in themselves." (Soorah ar-Ra'd 13:11). And the way to salvation is not, as some people imagine, to rise up with arms against the rulers, and to conduct military coups. In addition to being among the contemporary bid'ahs (innovations), such actions disregard the texts of Islam, among which is the command to change ourselves. Furthermore, it is imperative to establish the foundation upon which the building will stand: " Verily, Allaah will Most certainly support him who supports His cause; verily, Allaah is Most Powerful and Almighty." (surah al-Hajj 22:40). This is the methodical and orderly approach, and the correct practice based upon the Qur'aan and Sunnah that the Ummah must agree upon, enjoin and call to.

To what degree should a Muslim be concerned with politics?

2011-09-06T16:22:00.004+04:00

To what degree should a Muslim be concerned with politics?

Question:

To what degree is a Muslim to be concerned with politics today, within it's Islaamic guidelines?

Answer:

If what is intended by "politics" is the administering of the ummah, then the reality is that politics is not from the acts of one individual from the people of the ummah, but rather, it is from the duties of the Muslim State. This is if the objective behind politics, as we stated before, is the administering of the ummah and the managing of its concerns in order to rectify what is in it from its religious and worldly affairs. So if this is what is intended by "politics", then this is fard kifaayah (a collective obligation). However, it is not for those people who are not in control of the state or of the rule, nor for those who can neither produce benefit nor cause harm.As for obtaining the news to be aware of the state of affairs and the weakness the Muslims are in, and in order to avoid this outcome, then as we say, this is from the tasfiyah (purification) and the tarbiyah (educating) – purifying Islaam from what has entered into it and focusing on educating the Muslims and bringing them up on this purified Islam. So knowing these general circumstances, which encompass the Muslims, is a must for the matter is as the old Arab poet has stated, taking his meaning from an authentic hadeeth:"I learned evil not for the sake of evil, but to avoid it And whoever doesn't know good from evil, he will fall into it."
This is derived from a hadeeth – and I mean by it, the hadeeth of Hudhaifah Ibn Al-Yamaan, radyAllaahu 'anhumaa, which is reported in the Saheehs of Al-Bukhaaree and Muslim. He, radyAllaahu 'anhumaa, said: "The people used to ask Allaah's Messenger, sallAllaahu 'alayhi wa sallam, about the good, but I used to ask him about the evil for fear of it reaching me." So being aware of what the Muslims are upon from humiliation and weakness in order to turn them away from that towards using the means of knowledge, strength and power, this is an obligation from the many obligations.
As for engaging at length in obtaining news, knowledge of battles and western politics, then this is from the aspect of: "Knowledge of something is better than being ignorant of it." This is something that we do not forsake. However, at the same time, we must not be very enthusiastic and fanatical about it. This is since the Prophet, sallAllaahu 'alayhi wa sallam, did not establish the affair of his Companions on knowing and following precisely, the news of his enemies to the same extent as he, sallAllaahu 'alayhi wa sallam, used to focus on teaching his Companions from one perspective and cultivating them on Allaah's command from another perspective. This is our belief concerning politics based on their two categories, which we have mentioned previously.

Shaykh Naasir ud-Deen al-Albaanee

Al-Asaalah No. 18

Translated by Ismaal Alarcon

http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=70

Innovation in Light of the Perfection of the Shariah

2011-09-06T16:02:00.001+04:00

http://www.calgaryislam.com/articles/islaamic2/tazkiyah/116-innovation-in-light-of-the-perfection-of-the-shariah.html

Innovation in Light of the Perfection of the Shariah

Author: Shaikh Muhammad bin Saalih al-Uthaimeen
Trans. By Abu 'Iyad as-Salafi

Verily, all praise belongs to Allaah alone, we praise Him, seek His aid and His forgiveness. We repent to Him and seek refuge in Him from the evils of our souls and the evils of our actions. Whomsoever Allaah guides there is none to misguide and whomsoever He misguides there is none to guide. I bear witness that there is no diety worthy of worship except Allaah alone and I bear witness that Muhammad is His servant and messenger. Allaah sent him with the guidance and the true religion and he conveyed the message, fulfilled the trust, advised the ummah and strove for Allaah as He ought to be strived for until there came to him the certainty. He left his ummah on a pure and clear path, whose night is like its day and none deviates from it except one who is destroyed. He explained (in this clear path) everything which the ummah is in need of in all of its affairs (to such an extent) that Abu Dharr (ra) said: "The Messenger () did not even leave a bird flapping its wings in the sky except that he mentioned to us knowledge regarding it." Also a man from among the mushrikoon (pagans) said to Salmaan al-Farsee (ra): "Your Messenger teaches you (so much), even toilet manners." So Salmaan replied: "Yes! He has also forbidden us to face the qiblah while passing water or excrement or that we clean ourselves with less than three stones, or that we clean ourselves with the right hand or that we clean ourselves with dung or bones."

You will see that Allaah the Exalted has explained in this Great Qur'aan the fundamentals of the religion and its branches. He has explained Tawheed with all its types, the etiquette of meeting in gatherings, and seeking permission to enter peoples houses. The Exalted said: O you who believe! When you are told to make room in the gatherings then make room (spread out). Allaah will (in turn) make ample room for you.

And He also said: O you who believe! Do not enter houses other than your own until you have sought permission and saluted its inhabitants. That is better for you, in order that you may remember. And if you find none in the house then do not enter until permission has been given to you. If you are asked to go back then go back. That is more pure for you and Allaah has full knowledge of all that you do.

He has also explained the manners of dress. He the Exalted said: The elderly women who do not desire marriage, there is no blame upon them if they put aside there outer garments without making a display and show of beauty . O Prophet. Say to your wives, your daughters and the women of the believers that they should put their outer garments over themselves (their bodies). That will be better in order that they may be known as such (free and respectable women) and not be harmed or abused. And that they should not strike their feet so that what they hide from their beauty becomes known. And it is not righteousness that you enter the houses from the rear but righteousness is the (quality of the) one who fears (Allaah. So enter houses through their proper doors.

And other such numerous verses by which it is made clear that this complete and comprehensive religion is not in need of any addition just like it is not permissible to make any decrease in it. This is why Allaah the Exalted said in describing the Qur'aan And We have revealed to you the Book (O Muhammad) , as a clarification and explanation for every single matter.

There is no such thing which mankind is in need of in their life and livelihood except that Allaah has explained it in His Book whether it is by the text (itself), or by an indication, or by something made explicit or something which is understood from the text (but is not in the text). My dear Brothers, there are some amongst the people who explain the speech of Allaah: There is no creature upon the earth or bird in the sky which flaps it wings except that it forms part of communities just like yourselves. We have not left anything out of the Book and then to your Lord will you be gathered.

They explain: "We have not left anything out of the Book...", by saying that the Book referred to is the Qur'aan. What is correct however, is that the Book is the Preserved Tablet. As for the Qur'aan, Allaah has described it in a way which is more deep and profound than what has been mentioned in the above verse about the preserved tablet by negating the ommission of anything from it. He said: And We have revealed to you the Book, as a clarification and explanation for every single matter

This is more profound and clear than His speech: We have not left anything out of the Book.

Perhaps someone may say: "Where can we find the number of the five prayers in the Qur'aan? And the number of (rakahs) for every prayer in the Qur'aan. And how can it be correct if we cannot find in the Qur'aan a description of the number of rakahs in every prayer while Allaah says: And We have revealed to you the Book, as a clarification and explanation for every single matter

The answer is that Allaah the Exalted has made it clear to us in His Book that it is obligatory upon us to take whatever the Messenger of Allaah has said and whatever he has directed us to. The Exalted said: Whoever obeys the Messenger has indeed obeyed Allaah And whatever the Messenger gives to you take it and whatever he forbids you from then refrain from it.

Whatever the Sunnah explains then the Qur'aan has (by default) indicated and directed to it because the Sunnah is one of the two types of revelation which Allaah revealed to His messenger and taught him, just as Allaah has said:

And Allaah has revealed to you the Book and the Wisdom.

Therefore, based upon this is that whatever comes in the Sunnah has also came in the Book of Allaah Azzawajall. My brothers, now that this matter has been settled, did the Prophet die while something from the religion which draws one closer to Allaah the Exalted remained which he did not explain? Never! since the Messenger explained the whole of the religion either by his speech, his action or his (silent) approval, whether that was initiated of his own accord or whether it was due to a response to a question. Sometimes Allaah would send a bedouin from the furthest region of the desert in order to ask the Messenger of Allaah a thing from among the matters of the religion which the Companions, who stuck by the Messenger of Allaah did not ask him. This is why they used to rejoice when a bedouin would come and ask the Prophet about certain affairs.

That the Prophet did not leave anything which the people are in need of in their worship, their dealings with one another and their livelihood without having explained it is proven to you by His speech, the Exalted:

This day have I perfected for you your religion and have completed My favour upon you and have chosen for you Islaam as a religion

When this matter has been explained - O muslim - know that every one who innovates something in the religion of Allaah even if it is with a good intention, then his innovation, along with it being misguidance, will be considered a defamation of the religion of Allaah Azzawajall and will be considered a denial and rejection of Allaah the Exalted in His speech: This day have I perfected for you your religion

Since this innovator who innovated a matter into the religion of Allaah which is not from the religion of Allaah is saying silently that the religion has not been completed because this matter which was left out, and which he innovated, can be used to draw closer to Allaah Azzawajall. It is amazing that a person will innovate something related to Allaah's Essence, His Name's and Attributes and then say that in doing so he is exalting and magnifying his Lord, that he is freeing his Lord from any imperfections and faults and that he is obeying His speech the Exalted: So do not set up equals or partners to Allaah

You will be amazed by this person. He makes this innovation in the religion of Allaah which is related to Allaah's Essence, and which the Salaf from this Ummah were not upon and nor its leaders, and then says that he is freeing Allaah from defects, magnifying Him and is giving obedience to His speech, the Exalted: So do not set up equals or partners to Allaah

and that whoever disagrees with that is someone who makes resemblances for Allaah and likens Him to His creation. Just like you will be amazed by a people who innovate in the religion of Allaah something which is related to the Messenger of Allaah and which does not belong to the religion of Allaah. Then they call out and claim by this innovation that they are lovers of the Messenger of Allaah (sas), that they are exalting the Messenger of Allaah . And that whoever does not agree with them in this innovation of theirs is a hater of the Messenger of Allaah and other such bad names which they give to whoever does not agree with them in their innovation. It is amazing also that the likes of such people say 'We are the ones who exalt and magnify Allaah and His Messenger. In reality when they innovate into the religion of Allaah and His Sharee'ah which the His Messenger came with something which does not belong to it they are without a doubt putting themselves ahead of Allaah and His Messenger. Allaah Azzawajall has said: O you who believe! Do not put yourselves ahead of Allaah and His Messenger and fear Allaah. Indeed Allaah is All-Hearing and All-Knowing.

My brothers, I ask and adjure you by Allaah Azzawajall, and I would like the answer to be from your hearts not from your sentiments and emotions, from what your religion necessitates and not your blind-following: What do you say about those who innovate into the religion of Allaah something which does not belong to it whether it is related to Allaah's Essence, His Names and Attributes or whether it is related to the Messenger of Allaah and then say 'We are exalting and magnifying Allaah and His Messenger'. Are these more deserving of being those who exalt and magnify Allaah and His Messenger? Or is it those people who do not deviate even a fingertips length from Allaah's Sharee'ah, who say with regard to what has come in the Sharee'ah 'We believe and treat as true that with which we have been informed and we hear and we obey with regard to that which we have been commanded' and who say about that which the Sharee'ah did not come with 'We desist and refrain, it is not for us to put ourselves ahead of Allaah and His Messenger and it is not for us to say about the religion of Allaah something which is not found in it.' Which of these two are more worthy of being those who love Allaah and His Messenger and who exalt Allaah and His Messenger? There is no doubt that it is the ones who say 'We believe and accept (as true) that with which we have been informed and we hear and we obey with regard to that which we have been commanded' and who say 'We hold back and refrain from that which we have not been commanded' and who say 'We are the least able in placing something in the Sharee'ah of Allaah something which is not in it'. There is no doubt that these are the ones who know and acknowledge their own limit and power and the power of their creator. These are the ones who magnify Allaah and His Messenger and they are the ones who demonstrate the truthfulness of their love for Allaah and His Messenger.

It is certainly not those who innovate into the religion of Allaah something which does not belong to it, in terms of belief, speech or action. You will surprised at a people who know the saying of the Messenger of Allaah : "Beware of the newly-invented matters, for every newly-invented matter is an innovation and every innovation is misguidance and every misguidance is in the Hellfire." They know that his speech "...every innovation ..." is general, comprehensive and complete, being enclosed and surrounded with the strongest particle that can be used for generalisation and inclusion and that is "...kullu (every)..." and that the one who spoke this comprehensive speech (sas) knows the sense and meaning of this word. That he is the most eloquent of the whole of creation, the greatest adviser of the creation to the creation, who does not speak except with something the meaning of which he (certainly and definitely) intends and desires.

Therefore, when the Prophet said: "Every innovation is misguidance" he knew what he was saying and he knew the meaning of what he said. These words came from him out of the perfection of (his) advice to the ummah.

Whenever these three matters come together in speech - the perfection of advice and will, the perfection of speech and discourse and the perfection of knowledge and acquaintance - it indicates that what is desired or intended by the speech is the actual meaning which it indicates and refers to. After this comprehensiveness is it correct that we divide innovations into three types or five types? Never! This is not correct. The claim of some of the scholars that there is Bid'ah Hasanah (good innovation) falls into one of two situations (and is explained in one of two ways):

1. It is not an innovation in reality but a person considers it an innovation
2. That it is an innovation, which makes it evil, however a person does not know about its evil

Therefore, this is the answer to everything which is claimed to be a bid'ah hasanah. Built upon this, there is no way for the people of innovation to make from among their innovations something which is a bid'ah hasanah. In our hands is this sharp sword from the Messenger of Allaah : "Every innovation is misguidance". Verily, this sharp sword was manufactured in the factories of prophethood and messengership. It has not been made in the fragile and feeble factories (of people) but rather, it has been made in the factories of prophethood. The Prophet designed it into this fine and efficacious art. It is not possible for anyone to challenge the one in whose hand is this sharp sword with any innovation, saying it is a bid'ah hasanah while the Messenger of Allaah says: "Every innovation is misguidance".

It is as if I feel in your souls a whispering which says: What do you say about the saying of Ameerul-Mumineen Umar ibn Al-Khattaab (ra) the one who was always in agreement with the truth when he ordered Ubayy bin Ka'b and Tameem ad-Daaree to stand and lead the people in prayer during Ramadaan and when he went out to the mosque while the people were all united behind one imaam: "What a good innovation this is. But the prayer which they do not perform but sleep at its time is better than the one they are performing." The answer to that is from two aspects:

The First: It is not permissible for any person to contradict and oppose the words of the Messenger (sas) with any other words. Not with the words of Abu Bakr who is the most superior person of the ummah after its prophet, nor the words of Umar who is the second best of this ummah after its prophet, nor the words of Uthmaan who is the third best of this ummah after its prophet and nor the words of Alee who is the fourth best of this ummah after its prophet and nor the words of anyone besides them because Allaah the Exalted said: Let those beware who withstand his (the messenger's) order that a trial will befall them or that a painful punishment will touch them.

Imaam Ahmad (rh) said: "Do you know what the trial is? The trial is Shirk. Maybe when he rejects some of the words of the Prophet deviation and corruption falls into his heart so he is destroyed."

And Ibn Abbaas (ra) said: "It is almost as if stones from the sky will fall upon you, I say to you the Messenger of Allaah (sas) said this and you say Abu Bakr and Umar said that".

The Second: We know with certain knowledge that Ameerul-Mu'mineen Umar ibn Al-Khattaab (ra) was among the greatest of people in respecting and exonerating the words of Allaah the Exalted and His Messenger (sas). He was well known for standing by the limits (hudood) of Allaah the Exalted to such an extent that he was described as a guardian of the words of Allaah the Exalted.

Umar never transgressed the limits of Allaah and so it does not befit Umar (ra) to oppose and differ from the words of the leader of mankind, Muhammad and that he should say about an innovation "What an excellent innovation this is" and this innovation being the same one which the Messenger of Allaah meant by his speech "Every innovation is misguidance". Rather it is necessary that this innovation about which Umar said: "What an excellent innovation this is" is placed with the type of innovation which does not fall under the intent of the Prophet in his speech: "Every innovation is misguidance".

Umar (ra), by his speech, was referring to the gathering of people behind one imaam after they had been separated and dispersed. The basis for the prayer (in congregation) during Ramadaan was from the Messenger of Allaah . It is established in the two saheehs from the hadeeth of Aa'ishah (ra) that the Prophet led the people in prayer for three nights and then remained behind from the people on the fourth night and said to them: "Indeed I feared that this may be made obligatory upon you and that you may not be able to perform it (due to its burden)." Therefore, praying at night during Ramadaan in congregation is from the Sunnah of Allaah's Messenger and Umar (ra) named this an innovation considering that when the Prophet (sas) abandoned praying with the people they became separated. One man would pray by himself and another would pray with another and yet another would be praying with two people. There would be groups of people praying in the mosque praying by themselves. Then Umar (ra) saw, with his sharp and correct vision that he should unite the people behind a single imaam. This action in itself is an innovation when one considers that the situation before was one of separation and dispersal. This (kind of) innovation is a relative one and has a precedence and it is not an absolute innovation which has been initiated (without any former example or model). Umar (ra) reinstated this because this sunnah was present in the time of the Messenger . Therefore, this is a sunnah but it was abandoned since the time of the Messenger until Umar (ra) returned it. With this rule it is not possible, ever, for the people of innovation to find a passage or outlet from the words of Umar (ra) for what they sanction and approve of from among their innovations. Someone may say: 'There are innovated things which the muslims have accepted and have acted upon yet these things were not known during the time of the Messenger such as schools, composition of books and whatever resembles that. These are innovations which the muslims have considered to be good, acted upon them and see them as being from the best of actions. How then can you reconcile between this which is almost unanimously agreed upon by the muslims and between the speech of the leader of the muslims, the prophet of the muslims and the Messenger of the Lord of all the Worlds :"Every innovation is misguidance." The answer: We say that this in reality is not an innovation. Rather it is a means to something which has been legislated (in the Sharee'ah). The means differ from place to place and time to time. It is from the established principles (in the Sharee'ah) that the means have rulings related to their intent or purpose. Therefore, ways and means for achieving something legislated are also legislated and permissible. Means and ways for things which are not legislated are also not legislated and means and ways to things which are unlawful are forbidden. Even good, when it is a means towards evil is also evil and as such is forbidden. Listen to the words of Allaah Azzawajall: And do not revile or curse those whom they call upon besides Allaah so that they also revile and curse Allaah out of enmity without knowledge.

Reviling the gods of the pagans is not wrong rather it is true and justified however reviling the Lord of all the Worlds is improper, unjustified and constitutes enmity and oppression. That is why when the praiseworthy reviling of the gods of the pagans is a clear and open cause for reviling the Lord of all the Worlds it is unlawful and prohibited. I have presented this as a proof to show that the ways and means have rulings related to their intent and purpose. Therefore, schools, writing down of knowledge and authorship of books while they may be innovations, not being found in the era of the Prophet in this manner, are not the sole intent and purpose (i.e. sought in themselves). Rather they are of the means and ways which have the same ruling as the intent and purpose behind them, which in this case is to teach and spread knowledge.

This is why if a person was to build a school for the purposes of teaching knowledge which is forbidden, the building of the school is also forbidden and if he was to build the school for the purposes of teaching the Sharee'ah the building of this school is legislated and would be permissible. If one was to say: How would you respond to the saying of the Prophet : "Whoever enacted in Islaam a good sunnah would have its reward and the reward of whoever acted upon it till the day of Judgement."

The answer: The one who said: "Whoever enacted in Islaam a good sunnah..." is the same one who said: "Every innovation is misguidance" and it is not possible that a saying should arise from the truthful and believed one (the Messenger) which makes another of his sayings false. It is not possible that the words of the Messenger of Allaah should ever contradict. Nor is it ever possible to reject one meaning when there is a contradiction. Whoever thinks that the words of Allaah or the words of His Messenger are contradictory should look again. This suspicion only arises either out of incapability or negligence. It is not possible for a contradiction to be found in the words of Allaah the Exalted or the words of His Messenger .

When that is the case the explanation of the lack of contradiction between the hadeeth: "Every innovation is misguidance" and the hadeeth: "Whoever enacted in Islaam a good sunnah" is that the Prophet said: "Whoever introduced in Islaam" and innovations are not from Islaam. He also said: "hasanah (good)" and innovation is not hasanah (good). There is also a difference between reviving and innovating.

There is also another answer in which there is no fault: That the meaning of "man sanna (whoever enacted)" is: Whoever revived a sunnah which used to exist and then it became non-existent (disappeared). Built upon this, "enacting" is a relative addition just like when one revives a sunnah after it had been abandoned is considered as an innovation (in relation to its previous non-existence). There is also a third answer which indicates the context of the hadeeth and that is the story of the small band of people who came as a delegation to the Prophet and who were in very straitened and difficult circumstances. The Prophet called the people to bestow out their free will for these people. A man from the Ansaar came with a bag of silver which was very heavy in his hands. He placed it in front of the Messenger (sas) and the face of the Prophet began to rejoice out of delight and happiness and he said: "Whoever enacted in Islaam a good sunnah would have its reward and the reward of whoever acted upon it till the day of Judgement." Here the meaning of enacting is the introduction of an action in terms of its execution/performance and not in terms of legislation. Therefore the meaning of: ""Whoever enacted in Islaam a good sunnah" is the one who acted upon it effecting it, and actualising it, not legislating it because legislation is forbidden since: "Every innovation is misguidance." Know my brothers that a person's following of the Messenger is not proper and correct except when the action is in accordance with the Sharee'ah with respect to six matters:

The First: When a person worships Allaah with an act of worship linked to a cause or reason which is not legislated this is an innovation which is rejected from the one who performs it. An example of that is when people awaken on the seventeenth night of the month of Rajab with the proof that it was the night in which the Messenger of Allaah ascended to the heavens. The tahajjud prayer is indeed an act of worship but when it is linked to this reason it becomes an innovation because it is based and constructed upon a reason which is not established from the Sharee'ah. This description - the agreement of the act of worship with the Sharee'ah in terms of its reason and cause - is an important matter by which the innovatory nature of many things thought to be from the sunnah, when in reality they are not, are made clear.

The Second: Type or Kind: It is also vital that the act of worship agrees with the Sharee'ah in its type. If a person was to worship Allaah with an act of worship whose type or mode has not been legislated, it would not be accepted. An example of that is when a man sacrifices a horse, his sacrifice would not be correct because he has opposed the Sharee'ah in its specification of the type. Sacrifice is not performed except with lamb, cattle, sheep and camels.

The Third: Quantity: If a person desired to increase the prayer (with respect to the number of rakahs) this would become an innovation which is not acceptable since it opposes the Sharee'ah in terms of quantity. If a person was to pray Dhuhr with five rakahs for example, his prayer would not be correct by unanimous agreement.

The Fourth: Manner of Performance: If a person was to perform wudhoo by washing his feet first then wiping his head then his hands and then the face we would say: His wudhoo is void as it is in opposition to the Sharee'ah in the manner of its performance.

The Fifth: Time: If a man was to sacrifice an animal in the first days of Dhul-Hijjah the sacrifice would not be accepted due to its opposition to the Sharee'ah with respect to time. I have heard that some people sacrifce sheep during the month of Ramadaan seeking nearness to Allaah with this sacrifice. This action is an innovation with respect to time because there is nothing by which a person draws nearer to Allaah with sacrificing except the sacrifice of Adhaa, Aqeeqah and that which is given as a gift. As for sacrificing in the month of Ramadaan while believing that there is a reward for this sacrifice similar to the sacrifice on Eedul-Adhaa then that is an innovation. And as for sacrificing merely for the meat then that is permissible.

The Sixth: Place: If a man was to perform I'tikaaf in other than a mosque his I'tikaaf would not be correct. This is because I'tikaaf is not to be performed except in the mosques. If a woman was to say: I wish to perform I'tikaaf in the place of prayer in the house, her I'tikaaf would not be correct due its opposition to the Sharee'ah in terms of time. Another example of this is when a man wishes to perform Tawaaf but finds that it has become constricted (due to the many people) and the area around him has become narrow and constricted so he begins to perform Tawaaf from behind the mosque. His Tawaaf would not be correct because the place for Tawaaf is the House (Ka'bah) Allaah the Exalted said to Ibraheem the Khaleel:

Purify my House for those who perform Tawaaf

Therefore Ibaadah is not considered to be righteous action except when two conditions are present:

The First: Ikhlaas (Sincerity) The Second: Following and Adherence and this is not correct except by the six abovementioned matters. I say to those who have been put to trial with innovations and whose intentions were (no doubt) good, desiring good when you desire good but we do not know, by Allaah, a path better than the path of the Salaf may Allaah be pleased with them. My brothers bite onto the Sunnah of the Messenger with the molars and travel upon the path of the Salaf us-Saalih. Be upon whatever they were upon and then look and see: Will that will injure or hurt you in any way? I say - and I seek refuge in Allaah that I say something about which I have no knowledge - I say: You will find that many amongst these people who are eager and zealous in innovations are weak and feeble in carrying out those matters whose legislation has been established and whose correctness from the sunnah has also been established. When they finish and depart from these innovations they face the established acts of sunnah with laxity. All of this is from the evil effects of innovations upon the heart. The evil effects of innovations upon the heart are very great (and severe) and their dangers towards the religion are immense (and significant). Never do a people make an innovation into the religion of Allaah except that they neglect from the Sunnah its like or even greater than it, as some of the people of knowledge from the Salaf have mentioned. Conversely, when a man feels (and knows) that he is following (and adhering) and not legislating he will obtain, as a result of that, the perfection of awe, submission, humility and worship of the Lord of all the Worlds, and the perfection of following and adherence to the Imaam of the Allaah-fearing, the chief of the messengers and the Messenger of the Lord of all the Worlds, Muhammad I direct this advice to all my muslim brothers who consider anything from among the innovations to be good, whether they are related to the Essence of Allaah, His Names and Attributes or to the Messenger of Allaah and exalting him, that they should fear Allaah and turn away from that. Furthermore, they should make their affair built upon adherence and imitation and not innovation, upon sincerity and not association of partners (in Allaah's worship), upon the Sunnah and not upon Bid'ah, upon what ar-Rahmaan loves and not upon what Shaytaan loves. Then they should look at the security, life and tranquility that their hearts will obtain and also the ease and comfort of their condition.

I ask Allaah that He makes us guides who are guided and leaders of the right

Shariah Gathers Between Strictness and Lenience; Each in Its Proper Place

2011-09-06T16:00:00.000+04:00

http://theclearsunnah.wordpress.com/2009/10/17/shariah-gathers-between-strictness-and-lenience-each-in-its-proper-place/

The Shari `ah assumes leniency in its due place and also assumes strictness in its due place. Thus, the Muslims should not ignore that or be lenient when should be strict or vice versa. Besides, they should not claim that the Shari `ah acknowledges leniency only or strictness only, for it is a wise code of law that is suitable for every place and time and is capable of reforming the whole Ummah. That is why it assumes both leniency and strictness. It is marked for justice, wisdom, and tolerance. Hence, it is a tolerant Shari `ah in its rulings and it does not burden anyone beyond his scope. It is also tolerant, because it begins by calling people with leniency, wisdom and clemency; but when this does not influence people and they exceed the limits and tyrannize, it powerfully and harshly restricts them and treats them in a way that deters them and that enlightens them about their wrongdoings.

Whoever meditates on the biography of the Prophet (peace be upon him), the Rightly-guided Caliphs, his well-satisfied Companions, and the following Imams of guidance would perceive the correctness of what we are saying..

Texts that order leniency in its due place

Among the verses revealed on leniency, Allah (may He be Exalted) says, And by the Mercy of Allâh, you dealt with them gently. And had you (Muhammad, peace be upon him) been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allâh’s) Forgiveness for them; and consult them in the affairs … .

Allah (may He be Exalted) says regarding the story of Musa (Moses) and Harun when He sent them to Pharaoh, And speak to him mildly, perhaps he may accept admonition or fear (Allâh).

Allah (may He be Exalted) also says, Invite (mankind, O Muhammad peace be upon him) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better … .

Texts that order strictness in its due place

On the other hand, the verses quoted above also include reference to strictness.

As regards the Hadith related to this issue, they includethe Hadith related by Ahmad, Abu Dawud and othersfrom Ibn Mas`ud (may Allah be pleased with him) that the Prophet (peace be upon him) said after reciting Allah’s (may He be Exalted) saying, Those among the Children of Israel who disbelieved were cursed by the tongue of Dâwûd (David) and ‘Isâ (Jesus), son of Maryam (Mary). That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do.

By the One in Whose Hand my soul is, either you enjoin good, forbid evil, and restrain the fools

According to another narration: restrain the wrongdoer, bend him into conformity with what is right, and restrict him to what is right, or else Allah will involve the hearts of some of you with the hearts of others and will curse you as He had cursed them.

It is also related in the Two Sahih [Books]from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said, I was going to order that the Salah (prayer) be commenced, then order a man to lead the people in Salah, then I would go with some men having with them bundles of wood to a people not attending the Salah and burn their houses on them with fire.” .

Moreover, the Prophet (peace be upon him) was reported to have said, If it were not for the women and children in the houses, I would order that prayer, `Isha’ (Evening) Prayer, be commenced and I would order my men to burn what is in the houses with fire (i.e. men who do not attend congregational prayers in the mosque). .Again, it is related in Sahih Muslimfrom Ibn Mas`ud (may Allah be pleased with him) who said that the Prophet (peace be upon him) said, Never had Allah sent a Prophet to an Ummah before me except that he had disciples and companions who would adopt his Sunnah and embrace his guidance. Then, a group following them lagged behind; they would preach what they do not practice and act contrary to what they are ordained to do. Thus, whoever struggles against them is a believer; whoever struggles against them with his tongue is a believer; and whoever struggles against them with his heart (by abhorring them) is a believer; nothing beyond that involves (the weight of) a grain of mustard of belief. .

In addition, the story of the three Companions, who stayed home during the Battle of Tabuk with no excuse, is well-known to scholars. Then, the Prophet (peace be upon him) and his Companions (may Allah be pleased with them) deserted them for fifty nights until they repented and in turn Allah forgave them. In this regard, Allah (may He be Exalted) revealed the verses, Allâh has forgiven the Prophet (peace be upon him), the Muhâjirûn (Muslim emigrants who left their homes and came to Al-Madinah) and the Ansâr (Muslims of Al-Madinah)…until His saying, And (He did forgive also) the three who did not join (the Tabûk expedition whose case was deferred by the Prophet peace be upon him for Allâh’s Decision) … .

According to the preceding verses and Hadith, the author of the article and the readers should know that Islamic Shari`ah, being a perfect code of law, adopts leniency in its due place and harshness and strictness in their due place, and that a caller to Allah’s Way should be lenient, clement, forbearing and patient. This is more beneficial for his Da`wah and makes preaching more effectives. Besides, it is in line with Allah’s Commands and His Messenger’s (peace be upon him) guidance. He should also be endowed with knowledge and insight as regards what he calls to and what he warns against, as Allah (may He be Exalted) says, Say (O Muhammad peace be upon him): “This is my way; I invite to Allâh (i.e. to the Oneness of Allâh – Islâmic Monotheism) with sure knowledge.

On the other hand, the Da`iyah (caller) should not resort to harshness and strictness except when necessary and when the objective is not achieved through the first approach (leniency). In this way, the caller to Allah’s Way will have assumed the two approaches in their due places and embraced the guidance of Shari`ah as regards both. May Allah guide us to success.

( Part No : 3, Page No: 208)

`Abdul `Aziz Bin `Abdullah ibn `Abdul-Rahman ibn Baz

Mufti of Kingdom of Saudi Arabia , Chairman of the Council of Senior Scholars,

and Chairman of Department of Scholarly Research and Ifta’

Sharia Lesson Plan (Non-Islamic)

2011-09-06T15:56:00.002+04:00

(NON ISLAMIC) Sharia Lesson Plan - more for comparative studies coursework and from a non Muslim point of view, but may be helpful in some sense.

Side note: In looking for graphics for sharia, it was very disturbing as I found not one positive clip regarding the depiction of sharia (well actually maybe just one). Quite an eye opener that this is an important subject to touch upon in homeschooling at some level as our kids will generally see it so badly maligned in the media.

An Islamic Economy

2011-09-06T15:26:00.003+04:00

An Islamic Economy: Example of a Traditonal Ecnomic System - short , introductory slideshow presentation

Islamic Economics Resources from AbdurRahman.org

2011-09-06T15:21:00.001+04:00

I haven't come across Islamic economics lesson plans or resources for students, but if you are putting together your own curriculum on this topic, the following resource may be of assistance:

Islamic Economics from AbdurRahman.org - a collection of treatises, on topics such as Islamic banking and financiing, credit cards, insurance, savings bonds, mortgaging, shares and stocks and more.

If you know of some Islamic economic lesson plans, worksheets, etc for school age children, please comment to share with others. Thanks.

Digital History.uh.edu's Online US History Textbook

2011-09-06T15:08:00.002+04:00

Digital History.uh.edu's Online US History Textbook

US History.org Online Textbook

2011-09-06T14:59:00.001+04:00

US History.org Online Textbook

Hippocampus' US History Online Textbook/course

2011-09-06T14:56:00.001+04:00

Hippocampus' US History Online Textbook/Course