Walk for Charity

Commentary of the Hadith: Charity (Sadaqa)

Hadith 26
Charity – Sadaqah


1. Text and Translation

On the authority of Abu Huraira (may Allah be pleased with him), who said: The Messenger of Allah (may the blessings and peace of Allah be upon him) said:

Each person’s every joint must perform a charity every day the sun comes up: to act justly between two people is charity; to help a man with his mount, lifting him onto it or hoisting up his belongings onto it is charity; every step you take to prayers is a charity; removing a harmful thing from the road is a charity.

It was related by al Bukhari and Muslim.


2. Importance

This hadith is invaluable for the upbuilding of the person’s character, his every joint or member of his body and his actions have value and meaning in the view of Islam and its philosophy.


3. Performing Charity for Ourselves

The numerous numbers of joints in the person performs and produces charity for his ownself everyday if only the person could realise this and knows how to be charitable.

In another hadith, it relates to the levels in undertaking charity. When the Prophet s.a.w. was asked if one is unable to enjoin good and to forbid evil, then one is to remove harmful things from the road. If the person is unable to, then to help the weak. And even if the person is still unable to, then to stop from being harmful to others. Charity does not stop.

Another hadith mentions that everyday every joint of the person performs charity. Every tasbih (glorifying God), every tahmid (praising God), every tahlil (testifying to the unity of God), every takbir (declaring the greatness of God), enjoining good, forbidding evil are all charity. And the performance of two rakaats of salat Dhuha encompasses all of this.



4. Charity for Others

This is where the charity is for others to benefit and the rewards are for the person performing the charity.

One of them is to act justly between two people. This concerns making peace between people in conflict or dispute. We ought to find the best ways and means to reach mutual good and to avoid self interests, bias and stay away from being unjust in this kind of situation. This is then justice which will bring good which in turn brings rewards because it is charity. However, this could be difficult and challenging.

There are other easier things that can be done:

Helping a person with his mount, his baggage. This means helping, giving aid to others in need.

Saying a good word, even something short but beneficial and meaningful. This can be the greetings of salam, giving good counsel and advice or words of wisdom and encouragement. This is charitable to others and oneself and strengthens the bond of brotherhood.

Every step to the masjid is a proof of obedience to God.

Removing harmful objects, removing danger and hazards makes the environment safer and better for the public.

Also included are journeys a friend undertakes to meet his friend’s request or promise. The lender in prolonging the repayment of a loan due to hardships and difficulties faced by a borrower is also charity.

Other simple examples are to offer laces for a friend’s shoes, serving/pouring a drink for others and portraying a happy face beaming a smile whenever one meets people.


In conclusion, by using all of our means and functions for good, for the religion; all are considered charity performed for the benefit of our ownselves.



Reference:

An Nawawi’s Forty Hadith, translated by Izzedin Ibrahim & Denys Johnson-Davies
Hadith 40 Terjemahan & Syarahannya, Mustafa ‘Abd Rahman

Commentary of the Qur'an: Al 'Asr

Al ‘Asr

Al Qur’an: 103

1. Text and Translation

I swear by the declining day (flight of time),

That man is a certain loser,

Save those who have faith and do righteous deeds,

And counsel one another to follow the truth and counsel one another to be steadfast.

2. Background

The 103rd surah and was revealed in Makkah.This short surah outlines the complete system of human life based on the Islamic viewpoint, it defines clearly and concisely the concept of faith comprehensively. It states the whole Islamic constitution and the essential qualities of the community and the nation of Islam.

Historically, other than this worthwhile and trustworthy path in Islam, all others lead to loss and ruin. The straight path is to adopt faith, follow up with good deeds and exhort one another to follow the truth and to be patient and forbearing.

Whenever two companions of the Messenger of Allah s.a.w. were about to depart, they would read this surah, after which they would shake hands. A pledge to accept and preserve the faith, piety and willingly counsel each other to follow the truth and to remain steadfast. This ensures a firm commitment to establishing Islamic society and to preserve its foundations.

Once, the Muslims held the leadership and also the guarantee of light and happiness, promising to turn humanity into a divinely guided society. Now, the loss that humanity is suffering, regardless admittedly or not, is due to the loss of this great message when Muslim nations “abandoned Islam” and they headed towards loss and ruin.

3. The Concept of Time

Time is always in favour of those who have faith, live clean and pure lives, and know how to be patient and in constancy. Time searches and destroys everything material. If we were to race against time, we shall lose. Only the spiritual part of us that conquers time.

Those who do not use time wisely and properly will lose. We have to utilize time fully and consciously with good deeds.

‘Asr denotes time that is measurable, over periods, the passing, declining or the flight of time – time which can never be recaptured.

4. Faith and its Qualities

True Liberation and Freedom

From the limits of man’s short life to the Eternity that Allah alone comprehends. The faithful , the Mu’min attains closeness to God, establishes his link with the world and the universe beyond, realizes all potentialities and laws, endows him enjoyment of this life, elevates himself above servitude to others, knows the equality of all men.

Godliness

The believer knows the sources from which he derives his concepts, laws, doctrines, values, criteria, considerations in his relation to Allah, human beings and the world. Equity and justice replace personal desires and self interests. He values his way of life, his principles and keeps him away from ignorance and the mundane. He derives guidance directly from Allah.

Clarity

Man’s relationship with God is clear and unrestricted without any mediator. It gives him light, contentment, confidence and purpose so as to eliminate fear, anxiety, haughtiness and tyranny.

Steadfastness

Doing good is not casual, coincidental nor indelibrate but springs from definite motives, intentions and aims. This needs will and sustenance.

Dignity of Man

Dignity of man in the sight of Allah is the loftiest position he can attain for himself. Any other ideology, concept which abases this and ascribes a dishonourable origin, separates man from the highest society of Allah. In ideologies such as Darwinism, Marxism and Freudianism, man becomes abject and derogated into being the most horrid disasters of human nature. These ideologies teach downright animalism and abasement as if natural and familiar phenomena without any shame.

Purity of Intention

The believer feels the awesome presence of Allah in his innermost consciousness and this makes him tremble, seek self purification, spiritual cleansing. He becomes refined morally, the natural fruit of faith, resulting from free will and the comprehensiveness of Allah’s supervision over him.

Elevation of Man

The believer rises above worldly greed and chooses Allah’s richer, everlasting reward. He does good only because it is good and because Allah requires it. He is not concerned whether it leads to goodness in his short life span. Allah, for whom he performs his good deed, never dies nor does He forget nor ignore him.

Faith

Faith is the axis to which all the fine fabric of life’s network is connected. Hence all deeds not stemming from faith are completely disregarded. Whoever disassociates himself from God, vanishes and loses the reality of his existence. Faith is a sign of health and soundness in a person’s nature.

On the contrary, the world of unbelievers appears to the believer as lacking and miserable, in a state of ruin and loss.

5. Righteousness and Good Deeds

Faith is a positive and active concept. It is not just sincere and innocent intentions that never develop into actions. Righteousness and good deeds are the distinguishing characteristics of Islam making it a creative power in practical life. Faith means dynamism, activity, creativeness and productiveness devoted to the Allah’s pleasure. Faith propels humanity towards implementing the good, pure, constructive and utilitarian.

6. Counsel and the Islamic Community

Counseling to the truth and to steadfastness reveals the real picture of Islamic society, its special entity, its unique inter-relationship of individuals, duties and a single destination. Islam wants the Islamic community to be integrated, coordinated, righteous and enlightened; upholding right, truth and justice and goodness on this earth.

Mutual counsel is a necessity because it is hard to maintain what is right because the obstacles are many: egoistic passions, falsehood, inequity, despotism and tyranny. Mutual exhortation collects individual efforts into a unified whole, increases brotherhood, that there are others together as well to counsel, encourage, love and support.

Counsel and exhortation to be steadfast are necessary because the sustenance of faith and good deeds and catering for right and equity are the hardest of tasks. Endurance is essential to adapt oneself to the Islamic way of life when confronting others, when afflicted with maltreatment and hardship. It generates vitality in the community where the truth of Islam can survive and be implemented.

7. Conclusion

All the concerns of gain and loss in this life, although is of great importance, is trivial compared to the hereafter. The real gain and the real loss, the attainment or deprivation of Paradise and the pleasure of Allah is the reality.

There is only one right path and one only – that of faith, good deeds and the existence of a Muslim community whose members counsel each other to follow the truth and to show endurance and steadfastness.

References:

The Message of the Qur’an, Translated and Explained, Muhammad Asad

The Holy Qur’an, Text, Translation and Commentary, Abdullah Yusuf Ali

In the Shade of The Our’an, Sayyid Qutb

Al Qur’an dan Terjemahnya, Departement Agama Republik Indonesia.

We're cleaning the new place for IOA this Saturday!

Dear friends, brothers and sisters,

We are cleaning up the new place for IOA this coming Saturday 17 January 2008 at 10.00 in the morning. There’ll be things and items to arrange and prepare so that they shall be ready for us to start our activities. Please do come to help us out.

Inshallah, this new venue, the change it brings shall renew our vigour and strengthen our commitment towards this noble cause.

The First Pillar of Islam: Syahadah

The Pillars of Islam:

Syahadah

Al Hadith narrated by al Bukhari and Muslim on the authority of ‘Umar ibn al Khattab:

…..The Messenger of Allah s.a.w. said: Islam is to testify that there is no god but Allah and Muhammad is the Messenger of Allah, to perform the salah (prayers), to pay the zakah (welfare-due), to fast in Ramadan, and to make the hajj (pilgrimage) to the House (Baitullah – Ka’ba) if you are able to do so….

The Profession of Faith

The syahadah is the first pillar of Islam and it is uttered in the words of two phrases:

Ash hadu al la ilaha illallah, wa ash hadu anna muhammadar rasulullah

“I bear witness that there is no God but Allah, and I bear witness that Muhammad is His Messenger”

Syahadah is the testimony or the profession of faith through verbal pronouncement, affirmation of the heart and the conscious self in accepting Allah being the One and Only God and the truth of His Messenger Muhammad s.a.w. as the last Prophet bringing mercy to the worlds. It involves our whole being physical, mental and spiritual.

Syahadah consists of tawhid – professing the Unity or Oneness of God; for God is Absolute and possesses the whole universe. The whole universe is created by God; all systems and laws, life and its necessities are provided by Him. Mankind has to submit and worship Allah alone, to ask and seek His help directly without any intercession or medium.

This is tawhid the first basis of Islam and this is the message and the mission of the Prophets and Messengers of God.

Syahadah is the starting point or is the right and proper basis for all of our actions in life, to show us the right direction and to provide us the correct perspective.

After professing that Allah is the only God to be worshipped, we testify that Muhammad is his Messenger and he is the receiver of the revelations and God’s teachings. We accept and intend to obey all of Allah’s Laws and guidance as taught and explained to us by the Prophet s.a.w.

The profession of faith has to be testified by actions and deeds in accordance with the commandments of the Qur’an and the Sunnah.

Implications of the Syahadah

Everytime we make this proclamation of syahadah, we remind, renew our true faith. It reminds us to be constantly aware of Allah the Almighty and our true purpose of life. It keeps us away from the deviations and temptations from the straight path.

We remind ourselves and renew our syahadah everytime we perform the salah – daily prayers.

We remind by gentle urging the dying, those close to death to utter the syahadah to help the person find comfort, hope and patience by remembering Allah.

We are reminded of the unbreakable bond between Allah and human beings, for Allah out of His love for us sent the Prophets to guide mankind, the final Messenger being Muhammad s.a.w.

Example from the Past:

An example of the clear understanding and proclamation of the profession of faith in Islam is the example of the famous Muslim emissary, Rabai’e ibn Amir who was sent to the Persian commander, Rostam, Persia being one of the great powers of the time.

When asked of the Muslim’s purpose and mission:

Rabai’e said, “Allah ordered us to set out and reach out in order to save humanity from the worship of creatures and bring it to the worship of Allah alone, to save it from the narrowness of this life so that it may look forward to the broadness of the life hereafter, and from the oppression of other religions so that they may enjoy the justice of Islam.”

References:

Forty Hadith, Imam Al Nawawi

Islam Worldview and Way of Life, Animah Ferrar

In the Shade of the Qur’an, Sayyid Qutb.

Commentary of the Qur'an: Al Fatiha

Surah Al Fatihah

Al Quran: 1

1. Text and Translation

In the name of Allah, The Most Gracious, the Most Merciful

All praise is due to God alone, the Sustainer of all the worlds

The Most Gracious, the Most Merciful

Lord of the Day of Judgement

Thee alone do we worship; and unto thee alone do we turn for aid

Guide us the straight way

The way of those whom Thou has bestowed Thy blessings, not those who have been condemned (by thee), nor of those who go astray.

2. Background

This is the first surah or chapter of the Qur’an.

It is also called Umm al Kitab – the Essence of the Book,

Fatihat al Kitab- The Opening of the Book,

al Sab ‘al Mathani – 7 oft repeated verses,

Umm al Qur’an – the Essence of the al Qur’an, or

Surat al Hamd – the Surah of Praise

It is the most often repeated verses in the 5 daily salat – prayers.

A fundamental part of prayer is the recitation of Al Fatihah.

Briefly, the surah can be summarized as:

• Belief in One God – al Tawheed- One God of all creation and being

• One God who is All Merciful, Most Gracious

• The Lord to whom the human being is to be accountable

• The basis of existence and eternal life, knowing God sustains life and the universe, only entrusting in God

• The believer states succintly faith in all these principles

• An expression of sound and dynamic relation between sensible humans and the All Caring God

• The believer prays for Guidance in the teachings of God’s message

Understanding and contemplating this important surah will help achieve humbleness, humility, enlightenment and concentration (khusyu’) in prayers.

3. Meanings of Ayah – Verses

i. In the name of Allah, The Most Gracious, the Most Merciful -

Basmalah

All good things begin in the name of Allah. We say basmalah before starting any speech, deeds or work. We do things by being conscious of adab – Islamic etiquette and knowing the bounties and succour is from God. For the Islamic worldview, Allah is the First and the Last, the Obvious and the Unseen.

ii. All praise is due to God alone, the Sustainer of all the worlds

Praise is only for Allah (al Hamd), our Lord (rabb) who created, sustained, cared for, cherished, authored and mastered, taught and educated the whole universe – all the worlds - existence both in the physical and spiritual sense. We invoke and praise Allah (tahmid) when starting our du’a – supplications.

iii. The Most Gracious, the Most Merciful

Allah bestows abundance of grace (al Rahman) for all of mankind and all of creation, whether Muslim or non Muslim. Allah’s mercifulness (al Rahim) is upon his loyal servants.

iv. Lord of the Day of Judgement

Confirming the coming of Doomsday and the Hereafter where on that day only Allah determines everything and will make man be accountable to Him alone. Gratefulness for Allah’s beneficience and grace, hoping for His reward and fear of His recompense.

v. Thee alone do we worship; and unto thee alone do we turn for aid

Realizing Allah’s love and care, mercy and grace, power and justice, not only do we worship and ask for His help but we worship Allah alone and ask for His aid only. Worship (ibadah) encompasses all deeds including prayer, fasting, zakat, hajj and following and obeying all of Allah’s commandments and refraining from all that is forbidden. It is meaningless to believe in One God while allowing ourselves to seek any other means to achieve one’s goal even if these means contradict and transgress the teachings of Allah. “We” indicates a community; we associate ourselves with all believers who seek God, strengthening ourselves in a fellowship, in a brotherhood of faith.

vi. Guide us the straight way

Showing the path of happiness, the path of truth and how to be on that path. Guidance (Hidayah) is the most valuable thing mankind could have. Only with it could we live happily in this world and the hereafter. Hidayah- guidance belongs to Allah and He grants it to whomever He pleases. That is why we have to ask, beseech, request, seek and supplicate to Allah to guide our lives.

The essence is our Du’a – supplications.

In our own wisdom we may be wandering aimlessly and our wisdom may fail us. The world’s perversity stigmatizes the straight way and mocks righteousness. The world does even praise the crooked way and evil. We need the spiritual insight to seek the light of Allah’s grace and to see those who walk in the darkness of Allah’s wrath. We must ask for Allah‘s guidance.

vii. The way of those whom Thou has bestowed Thy blessings, not those who have been condemned (by thee), nor of those who go astray.

Those bestowed by Allah’s blessings are the Prophets (rasul), the Truthful (siddiqin), the Martyrs (mujahidin), the Righteous (salihin). They are the best of friends and companions in faith. They are the models and examples to follow. They are people of guidance and are consistently in belief- Iman.

The negative implies two groups who are out of God’s grace. In fact, all who reject Islam and those who deviate from its teachings belong to these.

Some may know the truth of Islam but are recalcitrant and stubborn and refuse to submit and follow. Some adopt and practice religion without knowledge and are misled, deviate and got lost.

It is related that these shunned categories describe the Jews and the Christians thus we are warned to be weary of the ways and characteristics of the Jews and Christians.

We ought to emulate those before us who Allah is pleased with and to reject those who deliberately go against guidance and also not to follow those who go astray, lost, alluded, corrupted by others or themselves.

4. Conclusion

The surah Al Fatihah is condensed form of of all the fundamental principles laid down in the Qu’ran:

• the principle of God’s oneness and uniqueness, Allah as the originator and fosterer of the universe, the fount of all life-giving grace, the One to whom man is ultimately responsible, the only power that can guide and help;

• the call to righteous action in the life of this world; the principle of life after death and consequences of man’s actions and behaviour;

• the principle of guidance through God’s message bearers, the principle of continuity of true religion implied and alluded in the people who lived, who succeeded or erred;

• the need for voluntary self surrender to the Will of the Supreme Lord and to worship God alone.

References:

The Message of the Qur’an, Translated and Explained, Muhammad Asad

The Holy Qur’an, Text, Translation and Commentary, Abdullah Yusuf Ali

Concepts of the Qur’an, a Topical Reading, Fathi Osman

Al Qur’an dan Terjemahnya, Departement Agama Republik Indonesia

Tafsir Al Fatihah, Abdullah Yasin.

Hijrah: The Foundation of a New Society

Pages from the Seerah (the life history of the Prophet s.a.w.):
The Foundation of a New Society

The Hijrah (emigration) of the Prophet s.a.w. to Yathrib, which was later named Madinah, was the earliest process towards the foundation of the first nation of Islam or the Islamic State on the face of the earth. It stood established under the leadership of Prophet Muhammad s.a.w.

The Prophet s.a.w. laid the important foundations of the nation and these are reflected by three actions:

i. The building of a masjid (mosque)

ii. Enjoining brotherhood among Muslims in general and bonding ties (muakhah) between the Muhajirin (the emigrants-refugees) and the Ansar (the helpers- hosts) in particular

iii. Drafting a charter or a constitution (dustur) to govern the lives of the Muslims and to clarify their relationships with non-Muslim citizens in general and the Jews in particular. This was accepted by all before the establishment of the Islamic state. The charter became the constitution that safeguards and guarantees the security, well being, freedom and rights of all the citizens of Madinah.

The Masjid

As the Prophet s.a.w. entered Yathrib, the camel that he rode stopped at a plot of land. The land was bought and paid for. The Prophet designated the place to be a masjid. The land was leveled and building work started using bricks. During the construction, the Prophet s.a.w. himself carried the bricks. The direction of prayer (qiblah) at that time was still towards bayt al maqdis (Jerusalem). The column posts and roof were made from date palm trunks and leaves. The floor was a mixture of granules and sand. Whilst in the midst of working together with the Muslims in building the masjid, the Prophet said a prayer (doa’):

O Allah! There is no goodness except the good of the Hereafter, so help the Ansar and the Muhajirin.

From the beginning of his stay at Madinah, the Prophet s.a.w. quickly established a strong, united and vibrant society consisting of the Muhajirin and the Ansar. The first step towards this was the building of the masjid. No wonder then that the masjid is the asas - foundation of fundamental importance for the development of a healthy Muslim community. Muslim society shall never be formed in a complete and strong manner unless there is a firm commitment towards the system, the aqidah - faith and the way of Islam. One of the principles of Islam is establishing bonds of brotherhood – ukhuwwah and mahabbah – love for each other. These ties of brotherhood and love could only occur at the masjid for whenever Muslims meet each other everyday, at every time, in the houses of Allah s.w.t., differences of status, wealth and social positions are suppressed. In its place come acquaintance, friendship, association and brotherhood.

Al Tawbah: 108:

……There is a mosque (Masjid Quba) whose foundation was laid from the first day on piety (taqwa); it is more worthy of you standing forth (for prayer) therein. In it are men who love to be purified; and Allah loveth those who make themselves pure.

One of the values and culture of Islam is the spirit of justice and equality among Muslims in all aspects of life. The spirit of justice and equity will not flourish forever unless Muslims meet everyday in a single formation – saf, tight rows standing in the sight of Allah s.w.t. together with the same purpose of worshipping Allah s.w.t. alone. Without this unity in worship, no matter how many times they diligently bow (ruku’) and prostrate (sujud), the values of justice and equity could never overcome each other’s ego and pride.

One of the systems of Islam is that although the Muslims are diverse and multicultural, they are in a union bound by the “rope” of Allah s.w.t. – His Laws and Syari’ah. But unless in building the masjid, Muslims do not gather and organize to learn and practice Allah s.w.t.’s Laws and Syari’ah so that they enjoin themselves to hold on to it consciously at all levels and corners of society, then forever will they be divided and disunited.

A point to ponder in the philosophy of the construction and the decorations of the masjid, is the tendency for extensive, lavish and elaborate features which affects the concentration of the worshipper away from the feeling of servitude and humility to Allah s.w.t. Pride is then associated with glamorous architecture and luxurious calligraphy. One sad consequence is that the poor and the needy can no longer find shelter and solace in the masjid. Such conditions are signs of the Muslims’ departure away from the essence of Islam into superficial delusions of grandeur.

Brotherhood in Islam

The Prophet s.a.w. established ties of brotherhood between the companions of the Ansar and the Muhajirin on the basis of truth and equality. They were to be, in the beginning, inheritors of one another even to the extent of being stronger than family ties or blood relations. Among the examples are the brotherhood between Ja’far bin Abi Talib with Mu’adz bin Jabal, Hamzah Abd Mutalib with Zaid bin Haritsah, Abu Bakr al Siddiq with Kharijah bin Zuhair, Umar al Khattab with ‘Utbah bin Malik, Abd Rahman bin ‘Auf and Sa’d bin Rabi’ and so on. (May Allah be pleased with all of them)

The Prophet s.a.w. subsequently bonded their relations among companions by a general framework of brotherhood (ukhuwwah) and loyalty (muwalah). These ties of inheritance above family ties were only abrogated after the battle of Badr when Allah s.w.t. revealed in surah al Anfal: 75:

And those who accept faith subsequently and adopt exile, and fight for the faith in your company – they are of you. But kindred by blood have prior rights against each other in the Book of Allah. Verily Allah is well acquainted with all things.


Brotherhood is the second foundation for upholding the nation and community of Islam. No nation can exist without unity and support of its community. Unity and support do not come without mutual love and brotherhood. No community which is not held together by the bonds of love and brotherhood can ever hold on to a single principle. Without strong social cohesion and cooperation, there can be no community or a nation. But brotherhood must be preceded by aqidah – faith as the core and uniting factor. It is the Islamic aqidah which gathers the hearts of the companions to stand shoulder to shoulder in one front worshipping only to Allah s.w.t. without any differences between them except in taqwa and good deeds. Brotherhood, mutual help and giving preferences to others do not develop where people are divided by faith, unable to reconcile diverse thoughts and with everyone indulging in their own egos and desires.

If the principle of mutual help, cooperation and support is implemented according to justice and equality then that is a just and peaceful society. If on the other hand, if this principle is implemented oppressively and falsely, then that is an oppressive and deviant society.

What then is the factor that guarantees the upholding of justice? Justice is assured universally by brotherhood and love. Only then can it be assured by authority and enactment of laws. However wishful a ruler aspires to administer justice among his citizens, this wish will not be fulfilled unless it is based on mutual love and brotherhood. Administering justice without love and brotherhood will sow the seeds of hatred and envy among the community.

That is why the Prophet s.a.w. made brotherhood between the Muhajirin and the Ansar as the basis for the best system of social justice in the world. This social justice system then developed and the syari’ah laws were formed and derived from this basis. Had it not been for such noble Islamic brotherhood, the principles of justice could not have been positive or applicable in establishing Islamic society and its existence.

The brotherhood established by the Prophet s.a.w. was not mere rhetoric or symbolic, but was really observed and practiced in the life of the companions and in all aspects of the relationship between the Muhajirin and the Ansar.

Al Hashr 59:9

But those who before them had homes (in Madinah) and had adopted the faith – show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves, even though poverty was their (own lot). And those saved from the covetousness of their own souls – they are the ones that achieve prosperity.




Reference:
Adaptation and translation from Malay of an extract from Seerah Nabawiyah ( Fiqh al Seerah ) by Dr Muhammad Sa’id Ramadan al Buthy.
Additional material from Sirah by Abd Rahman Rukaini.