Alhamdulillah, for us in Malaysia*, tomorrow (26th September 2014) is the 1st of DzulHijjah, the beginning of the “Ten best days of the year”.
The Prophet, Muhammad (صلى الله عليه و سلم) said:
“There are no days on which righteous deeds are more beloved to Allaah than these ten days (i.e. first ten days of DzulHijjah).” They asked: “Not even jihad for the sake of Allaah?”
He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him, (sacrifices everything) and does not come back with anything.”
(Narrated by Al-Bukhari)
* For us @ Malaysia, 1st Dzulhijjah falls tomorrow (26th September) whereas for Saudi, their 1st of Dzulhijjah was today (25th September) - our calendar dating are not the same as the Saudi dates, due to the difference in local sightings/declarations at different locations across the planet.
I will share what I believe the more correct fiqh in accordance to the Qur’an and Sunnah - we take the local declaration; based on the following
1) Locality
The principle behind commencement of new months – including that of DzulHijjah, can be taken from the hadith regarding decision of commencing and ending Ramadhan.
The Prophet said, “(Begin) Fast upon sighting it (the new moon); and break (fast) on sighting it (the new moon, i.e. upon shawwal) – but if the sky is cloudy for you, then estimate/calculate it” (Narrated by Muslim, Abu Daud)
The hadith is also consistent with the meaning of surah al-Baqarah, verse 185 – “So whoever of you sights, he must observe the fasts that month..”
These evidences make it clear that our calender timings depend on the local observation(s) and does not bind the ummah to a specific governing location, regardless of the event(s) that take place (e.g. Day of Arafah).
2) Authority
We have governing religious authorities entrusted with this task of making a uniform decision for the nation – so this becomes binding for us, as Allah commands us to “Obey Allah, and Obey the Messenger – and those in authority over you..” (Surah An-Nisa 4:59)
3) Consistency
We trust and take their opinion when it comes to declaring Ramadhan and Shawwal, so we shouldn’t have a double standard when it comes to the decision on dzul-Hijjah / day of Arafah.
Furthermore, if we insist on fasting on the day of Arafah (the 9th Dzulhijjah) in accordance to the Saudi timing (which is still the 8th here) – then what do we do the next day (which is supposed to be Eid in Makkah)? We don’t fast because it’s Eidul Adha, but we don’t perform Eid prayers? Or do we pray Eid by ourselves – cause confusion and difference among the people, indirectly splitting ourselves apart?
Or do we wait, and pray with the rest of the Malaysians on the local 10th? If yes, then doesn’t this expose an inconsistency/double standard – that we only follow local timing when we want to?
Again, this is my understanding and fiqh; I am no scholar or authority, and I am not binding anyone with this sharing, only to clarify to make our intentions clear for the sake of Allah. We respect the views of others and we return to the standards (Qur’an and the Sunnah) when we differ.
May Allah grant us the understanding, and a blessed Dzulhijjah =)
Thursday, September 25, 2014
Wednesday, September 10, 2014
Science, and Sciences of Hadith
Sciences and Science of Hadith
It's interesting that in Science and Engineering, when you read scientific journals - they report and document everything : including failures or non-discoveries. The expectation is that other researchers/acedemicians will pick up their work and refine it further, building upon established findings, advancements in knowledge (at time of new discovery).
Some branches of knowledge eventually reach maturity and yield conclusive results, and have a general consensus of its correctness, but there are many areas that continue remain as 'unknowns' or characterized by inaccurate 'correlations' until today, despite hundreds of years of research.
The beauty of this is one can draw parallels with the development of the Sciences of Hadith (narrations related to the statements and actions of the Prophet Muhammad (sallAllahu alayhi wasallam),
This explains why some books of past scholars will include Inauthentic, Weak (Dha'eef) and Fabricated (Maudhu) hadith - including books we have today such as Tafsir ibn Kathir, Sunan Abu Dawud, Musnad Ahmad, etc.
Just like scientific journals won't be understood by common laymen outside of the field, likewise the same for some books of the hadith.
Some books are written by scholars, for other scholars - retaining them in hopes that other future scholars will then research on individual narrations to 'filter' out which ones are authentic and which ones are not, in a process called "tahqeeq" (Verification).
It is not because they want people to act upon inauthentic ahadith, but more updated knowledge in the future (e.g. more detailed biography of narrators, other chains of narration with similar content to strengthen) might shed further insight to the potential authentic nature in the future.
While we have a wealth of knowledge on what is definitely authentic (Sahih), and what is definitely fabricated/false, those which hadith scholars generally agree upon, there are still also a huge number of narrations which have yet to be fully checked, in the same way that many scientific discoveries have yet to discover the answers.
It is a job of a Hadith Scholar to refine this 'raw information' and filter it out to be beneficial for use by the common layman; in the same way that a Scientist would interpret all the raw data and discovery to be eventually utilized into something that can be produced for practical use and benefit to society or industries.
So as laymen we should be careful about sharing hadith narrations and not just "copy paste" unless we are sure they are authentic (e.g. scholars generally agree that all hadith by Al-Bukhari and Muslim are authentic), or we ensure that an established Hadith scholar authority has verified it to be authentic (e.g. Al-Albani, ibn Hajr, At-Tirmidzi)
Its interesting to note that while the practice of Scientific journals predates back to the 17th century in England and France, the Sciences of Hadith and its publications of narrations and biographies predates back all the way to the 8th century, since the time of the Companions of the Prophet Muhammad. The oldest published narrations that are still in existence today are those written from Hammam ibn Munabbih (written in the 8th century).
The foundations of science established 9 centuries before the first scientific journal.. Allahu Akbar.
May Allah make us amongst those who benefit from this wealth of established knowledge of the hadith of the Prophet, and may He make us amongst those steadfast in living our lives in accordance to how He is Pleased with. Amin.
قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّـهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّـهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّـهُ غَفُورٌ رَحِيمٌ
Say (O Muhammad, to mankind): "If you (really) love Allah then follow me, Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful." (Surah Al-Imran 3:31)
It's interesting that in Science and Engineering, when you read scientific journals - they report and document everything : including failures or non-discoveries. The expectation is that other researchers/acedemicians will pick up their work and refine it further, building upon established findings, advancements in knowledge (at time of new discovery).
Some branches of knowledge eventually reach maturity and yield conclusive results, and have a general consensus of its correctness, but there are many areas that continue remain as 'unknowns' or characterized by inaccurate 'correlations' until today, despite hundreds of years of research.
The beauty of this is one can draw parallels with the development of the Sciences of Hadith (narrations related to the statements and actions of the Prophet Muhammad (sallAllahu alayhi wasallam),
This explains why some books of past scholars will include Inauthentic, Weak (Dha'eef) and Fabricated (Maudhu) hadith - including books we have today such as Tafsir ibn Kathir, Sunan Abu Dawud, Musnad Ahmad, etc.
Just like scientific journals won't be understood by common laymen outside of the field, likewise the same for some books of the hadith.
Some books are written by scholars, for other scholars - retaining them in hopes that other future scholars will then research on individual narrations to 'filter' out which ones are authentic and which ones are not, in a process called "tahqeeq" (Verification).
It is not because they want people to act upon inauthentic ahadith, but more updated knowledge in the future (e.g. more detailed biography of narrators, other chains of narration with similar content to strengthen) might shed further insight to the potential authentic nature in the future.
While we have a wealth of knowledge on what is definitely authentic (Sahih), and what is definitely fabricated/false, those which hadith scholars generally agree upon, there are still also a huge number of narrations which have yet to be fully checked, in the same way that many scientific discoveries have yet to discover the answers.
It is a job of a Hadith Scholar to refine this 'raw information' and filter it out to be beneficial for use by the common layman; in the same way that a Scientist would interpret all the raw data and discovery to be eventually utilized into something that can be produced for practical use and benefit to society or industries.
So as laymen we should be careful about sharing hadith narrations and not just "copy paste" unless we are sure they are authentic (e.g. scholars generally agree that all hadith by Al-Bukhari and Muslim are authentic), or we ensure that an established Hadith scholar authority has verified it to be authentic (e.g. Al-Albani, ibn Hajr, At-Tirmidzi)
Its interesting to note that while the practice of Scientific journals predates back to the 17th century in England and France, the Sciences of Hadith and its publications of narrations and biographies predates back all the way to the 8th century, since the time of the Companions of the Prophet Muhammad. The oldest published narrations that are still in existence today are those written from Hammam ibn Munabbih (written in the 8th century).
The foundations of science established 9 centuries before the first scientific journal.. Allahu Akbar.
May Allah make us amongst those who benefit from this wealth of established knowledge of the hadith of the Prophet, and may He make us amongst those steadfast in living our lives in accordance to how He is Pleased with. Amin.
قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّـهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّـهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّـهُ غَفُورٌ رَحِيمٌ
Say (O Muhammad, to mankind): "If you (really) love Allah then follow me, Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful." (Surah Al-Imran 3:31)
Wednesday, September 03, 2014
A Lesson from Sardines - The Importance of Unity
Allahu Akbar… in observing the marine biology of sardine fish, Allah teaches us a valuable lesson on the importance of unity as a Jemaah (group/congregation).
Sardines by themselves are rather helpless fish, with no real defence mechanisms against their predators – no claws, thorns, sharp tooth, poison secretion, skin change ability, or even swift evasive swim skills. In fact, they are so delicate they cannot live in waters exceeding 20 degrees C.
Their only defense is sticking together in huge, million-sized shoals/schools, and to cleverly take advantage of their shiny scales to reflect off the sunlight. When predators come in,sardine shoals move swiftly in formation with such coordinated and organized evasive manoeuvres, that the massive movement and random lights simply confuse the sharks, as they swim around their prey, ironically unable to get a single bite to eat despite being surrounded in the massive buffet.
The equally interesting lesson in teamwork is how these shoals of sardines eventually get caught and victimized. Where Sharks are more aggressive and stronger, they are also more individualistic and lack in teamwork.
Dolphins, on the other hand, are equipped with radar-like sonar emission abilities, and have the brilliant skills team up among themselves to round up their Sardine prey, isolating the shoals of sardines to small, “hunt-able” sizes, so their confusing defensive manoeuvres become less effective, going for the kill.
When dolphins start the hunt, other predators, including sharks, whales, and the sea-diving gannets, jump the bandwagon to benefit from their great organizational skills to join the frenzy. And when the predators get together, they ignore each other – all focusing on the great sardine feast, gobbling them up by the thousands, as millions get eaten up within a span of minutes.
And amazingly, at the end of the day, despite the great feeding frenzy, more than half of the sardines survive, mostly the ones who are able to stick to the large group.
And subhanAllah what an amazing lesson to reflect on here. In this ocean of life, filled with constant trials and tribulations, of things that distract us from our destination and purpose in life – of God and the Hereafter – it’s easy to get ‘picked out’ by the “predators” and fall prey to temptation and the fleeting delights of this worldly Life, the beautification of this dunya.
But if we stick to our congregation, and help each other – towards righteousness and piety - to stay focused and survive these trials, our chances are survival are much, much increased – even if, like the sardines, we are weak and virtually defenceless (i.e. even if we lack in knowledge).
And just like the dolphins, there are disbelieving folk out there who are better equipped, and very intelligent in strategically disuniting our ummah; and other predators who will jump the bandwagon when they have the chance to attack.
But if we stick close to the main group and play our role help each other out, the predators don’t stand a chance, no matter how well equipped or large their numbers may be.
May Allah unite us as a Jemaah and amongst those who help each other to al-Birr and at-Taqwa.
The Prophet Muhammad (صلى الله عليه و سلم) said:
فَعَلَيْكُمْ بِالْجَمَاعَةِ فَإِنَّمَا يَأْكُلُ الذِّئْبُ الْقَاصِيَةَ
“So upon you is (to stick to the) Jemaah* (congregation) – for the wolf eats up a lone sheep that stays far from the flock”
(Narrated by Abu Daud, An-Nasa’i, graded sahih)
*one of the subnarrators of the hadith said, “the congregation here means the congregational prayer (solah in jamaah)”
وَاعْتَصِمُوا بِحَبْلِ اللَّـهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ
“And hold on fast, all of you, to the Rope of Allah, and do not be divided amongst yourselves!” (Surah Al-Imran, verse 103)
Sardines by themselves are rather helpless fish, with no real defence mechanisms against their predators – no claws, thorns, sharp tooth, poison secretion, skin change ability, or even swift evasive swim skills. In fact, they are so delicate they cannot live in waters exceeding 20 degrees C.
Their only defense is sticking together in huge, million-sized shoals/schools, and to cleverly take advantage of their shiny scales to reflect off the sunlight. When predators come in,sardine shoals move swiftly in formation with such coordinated and organized evasive manoeuvres, that the massive movement and random lights simply confuse the sharks, as they swim around their prey, ironically unable to get a single bite to eat despite being surrounded in the massive buffet.
The equally interesting lesson in teamwork is how these shoals of sardines eventually get caught and victimized. Where Sharks are more aggressive and stronger, they are also more individualistic and lack in teamwork.
Dolphins, on the other hand, are equipped with radar-like sonar emission abilities, and have the brilliant skills team up among themselves to round up their Sardine prey, isolating the shoals of sardines to small, “hunt-able” sizes, so their confusing defensive manoeuvres become less effective, going for the kill.
When dolphins start the hunt, other predators, including sharks, whales, and the sea-diving gannets, jump the bandwagon to benefit from their great organizational skills to join the frenzy. And when the predators get together, they ignore each other – all focusing on the great sardine feast, gobbling them up by the thousands, as millions get eaten up within a span of minutes.
And amazingly, at the end of the day, despite the great feeding frenzy, more than half of the sardines survive, mostly the ones who are able to stick to the large group.
And subhanAllah what an amazing lesson to reflect on here. In this ocean of life, filled with constant trials and tribulations, of things that distract us from our destination and purpose in life – of God and the Hereafter – it’s easy to get ‘picked out’ by the “predators” and fall prey to temptation and the fleeting delights of this worldly Life, the beautification of this dunya.
But if we stick to our congregation, and help each other – towards righteousness and piety - to stay focused and survive these trials, our chances are survival are much, much increased – even if, like the sardines, we are weak and virtually defenceless (i.e. even if we lack in knowledge).
And just like the dolphins, there are disbelieving folk out there who are better equipped, and very intelligent in strategically disuniting our ummah; and other predators who will jump the bandwagon when they have the chance to attack.
But if we stick close to the main group and play our role help each other out, the predators don’t stand a chance, no matter how well equipped or large their numbers may be.
May Allah unite us as a Jemaah and amongst those who help each other to al-Birr and at-Taqwa.
The Prophet Muhammad (صلى الله عليه و سلم) said:
فَعَلَيْكُمْ بِالْجَمَاعَةِ فَإِنَّمَا يَأْكُلُ الذِّئْبُ الْقَاصِيَةَ
“So upon you is (to stick to the) Jemaah* (congregation) – for the wolf eats up a lone sheep that stays far from the flock”
(Narrated by Abu Daud, An-Nasa’i, graded sahih)
*one of the subnarrators of the hadith said, “the congregation here means the congregational prayer (solah in jamaah)”
وَاعْتَصِمُوا بِحَبْلِ اللَّـهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ
“And hold on fast, all of you, to the Rope of Allah, and do not be divided amongst yourselves!” (Surah Al-Imran, verse 103)
Monday, September 01, 2014
Rights of Muslims upon other Muslims
We hear this hadith all the time and take it for granted, but is such an important guideline on the community way of life, on the social interaction between Muslims - the Rights of a Muslim upon another Muslim - many of which we fail to implement today. And because of our failure to comply, it comes to no surprise why we lack the unity and love in the ummah today.
Fulfilling these rights really does have a touching positive impact on our brothers and sisters, and if we truly lived by them, for sure we would see a positive change in the ummah for the better, insha Allah.
It is amazing that the second one testifies and pronounces "لا إله إلا الله محمد رسول الله" (There is none worthy of worship except Allah, and Muhammad is the Messenger of Allah), he immediately has rights upon others who testifies the same.
The Prophet Muhammad (صلى الله عليه و سلم) said:
"Six are the rights of a Muslim upon another fellow Muslim.
1) When you meet him, offer him greetings (of salam, and that you respond in return)
2) When he invites you, you respond to him (i.e. obligatory to attend if you are able to, but at least inform him if you are not)
3) When he seeks your advice, you advise and counsel him
4) When he sneezes and says "Alhamdulillah" (all Praises to Allah), you pray for Allah to grant Mercy upon him ("يرحمك الله" - may Allah have mercy upon you)
5) When he falls sick, you visit him
6) When he dies, you follow (participate) his funeral procession"
(Narrated in Sahih Muslim)
In another narration, it is mentioned "..and he should love for him what he loves for himself" (Sunan ibn Majah, sahih)
But how can we talk about rights if we don't fulfill our responsibilities?
Let us all play our part, for Allah will not change the state of the People until we change what is first in ourselves (Surah ar-Ra’d 13:11)...
May Allah strengthen our hearts to implement these simple acts of kindness, and may He strengthen the Unity and Jamaah of our ummah.
Amin.
Fulfilling these rights really does have a touching positive impact on our brothers and sisters, and if we truly lived by them, for sure we would see a positive change in the ummah for the better, insha Allah.
It is amazing that the second one testifies and pronounces "لا إله إلا الله محمد رسول الله" (There is none worthy of worship except Allah, and Muhammad is the Messenger of Allah), he immediately has rights upon others who testifies the same.
The Prophet Muhammad (صلى الله عليه و سلم) said:
"Six are the rights of a Muslim upon another fellow Muslim.
1) When you meet him, offer him greetings (of salam, and that you respond in return)
2) When he invites you, you respond to him (i.e. obligatory to attend if you are able to, but at least inform him if you are not)
3) When he seeks your advice, you advise and counsel him
4) When he sneezes and says "Alhamdulillah" (all Praises to Allah), you pray for Allah to grant Mercy upon him ("يرحمك الله" - may Allah have mercy upon you)
5) When he falls sick, you visit him
6) When he dies, you follow (participate) his funeral procession"
(Narrated in Sahih Muslim)
In another narration, it is mentioned "..and he should love for him what he loves for himself" (Sunan ibn Majah, sahih)
But how can we talk about rights if we don't fulfill our responsibilities?
Let us all play our part, for Allah will not change the state of the People until we change what is first in ourselves (Surah ar-Ra’d 13:11)...
May Allah strengthen our hearts to implement these simple acts of kindness, and may He strengthen the Unity and Jamaah of our ummah.
Amin.
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