The Islamic Shariah laws are the rules and regulations, the moral and ethical codes by which all Muslims are asked to lead their lives. The question whether Islamic Shariah law is above democracy or not has been the subject of heated arguments for many years. However, today many Islamic countries and analysts show how the two can go hand in hand. While many people, including Muslims, believe that democracy is the way to go, the Islamic Shariah still controls the legal code of majority of the Muslim states. Even though extreme strictness and cruel punishments such as stoning and amputation exist in this law, the idea of the Shariah existing parallel to democracy, secularism and modernity is a growing one.
Various analysts throughout the world agree that democracy has its foundation in Islam and the Koran, as the Koran clearly states that mutual discussion is required among the people. The implementation of complete Shariah law, for many Muslims, is the last hope left for them to be united under one banner, to be free of autocratic corruption and to be treated with Justice and the rule of the law. On the other hand many favor the democratic or secular system in which the Muslims will be able to follow their religion out of their own spiritual needs and not due to the pressure put on them by the law obligating them to perform their religious duties.
Due to the mixed opinions of the Muslims all around the globe, the democratic law and the Islamic law have been incorporated together in three different ways, all in the hope of creating a balance between the two. The first system is known as the Dual Legal System which is practiced in majority of the Muslim countries. In this system Shariah courts are allowed to exist under a secular government and the citizens are permitted to take their family and financial issues to the Shariah courts. Many western democracies are considering the establishment of small level Shariah courts to tackle disputes regarding marriage, divorce, inheritance etc among the Muslims of their country.
The second system is known as the Government under God. This system is practiced in the United Arab Emirates, Saudi Arabia, Yemen, Bahrain, Kuwait etc. Under this system, Islam is considered the religion of the state and the laws and constitution is derived from the Shariah Law. The third system is the completely secular one, in which Islamist groups influence the local traditions however in the constitution there is no influence from the Shariah. Such a system is practiced in countries like Azerbaijan, Chad, and Somalia etc.
Even in secular Islamic states, the Islamist political parties affect the way of life reducing the crack between the state and the religion. Hence there is no denying that the Shariah Law makes it way up the system and has a control over the way the Islamic countries are run.
The 9/11 terrorist attacks affected the entire world, leaving behind a baggage of uncertainty. It left behind a nation full of grief. But for the Muslims in the USA, it caused a 360 degree drift in their day to day lives. An estimated six Million American Muslims were shattered and devastated at the harm done to their country, but unlike the other Americans, these Muslims had to deal with the insults and the ache of being rejected by their fellow Americans.
Islam in the USA, immediately after the 9/11 attacks, became unsteady as the Muslims (especially the youth) became uncertain regarding their faith and identity as a follower of Islam. However, simultaneously, on the other hand many became more adamant and established a stronger sense of self and placed higher belief in their teachings and traditions. The reaction was different throughout the country.
The misrepresentation of Muslims as terrorists by the media and the discrimination done against them in the society at large caused many young Muslims to try and change themselves in order to be accepted by those around them. Many young Muslim girls decided to give up their head scarf while many Muslim men decided to shave off their beards. Some went to the extreme of changing their names just for the sake of being acknowledged as true Americans. Many took the other path, strengthened their faith in their religion and with the help of the organizations they worked with passed on statements and religious verdicts against terrorism, strictly condemning the 9/11 attacks. Through various ways, such as peaceful rallies and the media, the American Muslims tried to prove they were loyal to the United States of America and tried to portray the true picture of Islam as a religion of peace.
Eventually the picture of Islam began to grow stronger. While many complained of being victimized by discrimination, other Muslims claimed that post 9/11 their fellow non-Muslim Americans became more encouraging and helpful. Islam, as a religion and as a topic of discussion, has evidently grown throughout the USA. Many books are being published on the Islamic culture where as the Koran, the Muslim’s holy book, has become one of the bestsellers. On a more grass root level, Muslim Student’s organizations have made their way into American high schools.
The role of the Islamic mosques has drastically changed since, as now it is not strictly a place for worship. Socialization and Islamic preaching of culture, values and language has grown in the places of worship. The birth of the new Islamic organizations give complete regard and respect to the laws and regulations of the country and wish to ensure that all Muslims are acknowledged in the society and are given the chance to prove their loyalty to the USA.
The Immense Love and Value of Ahl al Bayt in Sunni Tradition, understanding the Exalted Status of Ahlul Bayti Muhammadi Sall Allahu ‘alaihi wa Aalihi wa Sallim
Al Hamdulillahi Rabbil ‘Aalameen was salaat wa salaamu ‘alaa Sayyidil Mursaleen, Habeebunaa wa Mawlanaa Muhammadin, Khaatimul Ambiyaai wal Mursaleen wa Imaamul Muttaqeen wa Qaaidil Ghurril Muhaajaleen, wa Shafeeil mudhnibeen Rasuli Rabbil ‘Aalameen wa ‘alaa Aalihi wa Ashaabihi wa Azwaajihi wa Dhurriyaatihi wa Awliyaaihi wa Mashaaikunaa ajma’een, wa Sallim tasliman kathiran kathiran birahmatika Yaa Arhamar Rahimeen.
Qaal Allahu ta ‘ala fi Kalaamihil Qadeem ba’da Authu billah min as shaytanir rajim Bismillahir Rahmanir
That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: “No reward do I ask of you for this except the love of those near of kin.” And if any one earns any good, We shall give him an increase of good in respect thereof: for Allah is Oft-Forgiving, Most Ready to appreciate (service). Al-Qur’an, 42:23 (Ash-Shura [Council, Consultation])
Alhamduillahi Allahu ta ‘ala has indeed bestowed His bounties and His Mercy in that He Subhanahu has guided us to the straight path, the path of certitude and the path of Love of His Beloved Sall Allahu ‘alaihi wa Aalihi wa Sallim. Moreover Allahu ta ‘ala has allowed us to be among those who have found the ultimate satisfaction. We have been gathered here in this place at this time by invitation. Everyone here has been brought here, has been compelled to come here as a special ni’mah [favor] of Allahu ta ‘ala. We are here because of our special love for Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa Sallim and his beloved Family. A family whose love is a requirement of Iman.
About this ayatul karimah;
It is recorded in the Sunan of Saeed Ibn Mansoor from Saeed ibne Jubair that, the people whose love has been made obligatory in the Quranic ayat,
“Say I do not ask for any recompense for this except the love of my nearest relatives”; are the nearest of the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim).
Ibn Abi Hatim narrates from Ibne Abbas regarding the ayat of Quran: “…and whoever earns good,”Ibne Abbas said that it refers to those who love Aale Muhammad.” And it is narrated from Imam Hasan (Radhi Allahu ‘anhu) that he said, “earning of good is loving us Ahle Bayt (Ridhwaan Allahu alaihim ajma’een).”It is the honor achieved only through the love and attachment of the Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een)
Throughout Islamic history the Ulama ul Haqq have taught that love and respect of Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa Sallim and Ahlul Bayt Ridhwaan Allahu ta ‘ala alaihim ajma’een is a requirement of Iman. Because of the anti-Ahlul Bayt propaganda of certain upstart modernist group, many Muslims young and old are confused as to the correct position one should take. There was never need to defend loving Rasulullah Sall Allahu ‘alaihi wa Aalihi wa Sallim or Ahlul Bayt Ridhwaan Allahu ta ‘ala alaihim ajma’een. There was never a need to defend respecting the beloved family or choosing allegiance with the descendants of the Best of Creation.
An Nabiy Sall Allahu alaihi wa Aalihi wa Sallim is instructing us, warning us that there is no khair [good] in any of our actions, there is no honor until and unless we love and attach ourselves to Ahlul Bayt and the ‘Ulema and Awliyya of Ahlul Bayt Ridhwaan Allahu ta ‘ala ‘alaihim ajma’een.
Proof of the soundness of the position of the Ulama ul Haqq that Love of Ahlul Bayt is a requirement of Iman is the hadith reported by Imam Jalaaludeen Suyuti in his ” Ihyaa al Mayyit bi Fadhaail Ahlul Bayt:Ahmed, Tirmidhi, Sihah, Nasai and Hakim have all narrated through Mataalab bin Rabi’ah that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) said:
“By Allah! Faith cannot enter the heart of anyone if he does not love my nearest relatives for the sake of Allah and for the sake of the nearest relatives.”
This hadith alone should be enough to convince the believer of the necessity of loving and following Ahlul Bayt. In the west because of the influence of the modernist movements, the supports of Yazid, Muslims who do love and respect Ahlul Bayt are afraid to proclaim it. We are afraid to stand up for our Sayyid’s both literally and figuratively. Al Imam Sheikh Sayyid Mubaarik Ali Shah Jilani the son of Rasulullah Sall Allahu ‘alaihi wa Aalihi wa Sallim mentioned that the Muslims in the west do not know how to honor their scholars, their elders and seniors. He also mentioned that “Adaab comes from the heart”. Meaning thereby that when one loves someone with all sincerity there is a nature inclination of the heart towards loving and respecting them.
Maulana Jalaaludeen mentions another hadith;
Ahmad and Abu Yaala relate from Abu Saeed Khudri that the Prophet of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) remarked:
“In the near future I would be summoned by Allah and I would respond. I leave amongst you two weighty things, The Book of Allah and my Progeny, my Ahle Bayt [Kitabullah wa Itratiy Ahli Bayti]. The All-Aware and the Kind Allah has informed me that these two will not separate till they reach me at the Haudh (Tank of Kauthar). So take care as to how you behave with them.
In another hadith Maulana Jalaaludeen Rahmatullahi ‘alaih mentions;
Tirmidhi, Husnah and Tibrani quote Ibne Abbas that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said:
“Love Allah for His countless bounties upon you and love me because you love Allah, and love my Ahle Bayt because of your love me, further;
Tibrani also mentions the following tradition in his book Al-Awsat. Imam Hasan ibne ‘Ali (Karam Allahu wajhahu) reports from the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) that he said: “Strive hard to achieve love and affection of us Ahle Bayt, and considers it as obligatory for yourselves, always. The truth is that whoever meets Allah while he loves us will enter Paradise through my intercession. By the One who controls my life! No deed can benefit a servant if he does not recognize our rights.”
Khatib Baghdadi in this Tarikh (history) records a tradition of Sayyidinaa ‘Ali (Karam Allahu wajhahu) wherein he refers to the words of Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.):
“My intercession for my Ummah (people) is for those who love my Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een).”
Love is such that if it is true it manifests itself outwardly. The lover becomes restless always seeking the face of the beloved. The lover seeks ways to please the beloved, looking for ways to make the way easier for the object of one’s affection. An Nabiyyul Kareem Sall Allahu ‘alaihi wa Aalihi wa Sallim alludes to this as he Sall Allahu ‘alaihi wa Aalihi wa Sallim says; “So take care as to how you behave with them”.
Our Obligations to Ahlul Bayt
We are obligated to manifest our belief with action. Al Imam Nu’man bin Thaabit al Kufa Abu Hanifah Radhi Allah ‘anhu took the position than Iman must be accompanied with action if the iman is true iman. He based his position on ayah in Suratul Asr wherein Allahu ta ‘ala says:
“Indeed mankind is doomed, except those who have iman and follow it up with righteous deeds”
What are the obligations on the believers with reference to Ahlul Bayt? In this too our beloved Habib Sall Allahu ‘alaihi wa Aalihi wa Sallim has not left us without clear instructions.
Again referring to the collection of 60 Ahadith on the Fadhaail of Ahlul Bayt collected by Maulaana Jalaaludeen Suyuti, [may Allahu ta 'ala allow us to repay this debt to him by remembering him in our dua's and sending thawaab on him from our daroods and salaam (salawaat)];
Daylami also mentions that Sayyidinaa ‘Ali (Karam Allahu wajhahu) quoted the Messenger of Allah as saying: “I will intercede for four kinds of people:
(1) Those who loved and respected my progeny.
(2) Those who fulfilled their needs and solved their problems.
(3) Those who helped them in difficulties and in times of needs.
(4) Those who maintained their respect and friendship by words and by heart.
Daylami narrates from Abu Saeed that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said:
“My Ahle Bayt and my helpers (Ansars) are my legatees [recipients of my legacy] and successors. So have regard for them and help them. Gather around them and attach yourselves to them. And keep aloof from those who disregard them.”
Ibn Asakir narrates from Sayyidinaa ‘Ali (Karam Allahu wajhahu) that he quoted the Prophet of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim.):
“I will recompense on the day of Qiyamat one who fulfills the rights of even one of my Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een).”
Al-Hakim in his history and Daylami has also related from Abu Saeed that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “Allah will protect the life and the faith of those who regard three things and Allah will not help those who disregard three things (that is he will be in loss in this life as well as the hereafter):
(1) Respect for Islam.
(2) Respect for Prophet of Islam (Sall Allahu ‘alaihi wa Aalihi wa sallim).
(3) And respect for the household of Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) i.e. Ahlul Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een)
According to Tibrani, Abu Dhaar (Radhi Allah anhu) has quoted the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) thus:
“My Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een) among you is like the Ark of Nuh (alaihi salaam) among the people of Nuh. Those who board it are saved and those who keep aloof from it are destroyed.” And my Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een) are “like the door of repentance of the Bani Israel” (whosoever entered it was saved).”
Al-Hakim has recorded a tradition of the Holy Prophet through Ibne Abbas. The Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) remarked:
“The stars are security for the people of the earth against drowning (when at sea) and Ahle Bayt are a security to the people of the earth against discord. And if any tribe or group opposes my Ahlul Bayt it will itself become fraught with discord and become a party to Iblis.”
From that which has been established in the Sharee’ah (prescribed law) is that mankind was – in the beginning – a single nation upon true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allah, to other than Allah) gradually overcame them. The basis for this is the saying of Allah – the Most Blessed, the Most High:
“Mankind was one Ummah, then Allah sent prophets bringing good news and warnings.” [Al-Baqarah 2 :213]
Transliteration: Kana alnnasu ommatan wahidatan fabaAAatha Allahu alnnabiyyeena mubashshireena wamunthireena
Ibn ‘Abbaas – radiallaahu ‘anhu – said:
“Between Nooh (Noah) and Adam were ten generations, all of them were upon Sharee’ah (law) of the truth, then they differed. So Allah sent prophets as bringers of good news and as warners.” [2]
Ibn ‘Urwah al-Hanbalee (d.837 H) said:
“This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshippers.” [3]
I say: In it is also a refutation of some of the philosophers and atheists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The preceeding aayah (verse) falsifies this claim, as do the two following authentic hadith: Firstly: His (the prophet sallallaahu ‘alayhi wa sallam) saying that he related from his Lord (Allah)
إني خلقت عبادي كلهم حنفاء وإنهم أتتهم الشياطين فاجتالتهم عن دينهم وحرمت عليهم ما أحللت لهم وأمرتهم أن يشركوا بي ما لم أنزل به سلطانا
I created all my servants upon the true Religion (upon Tawheed, free from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority. [Related by Muslim (8/159) and Ahmad (4/162) from 'Iyaadh ibn Himaar al-Mujaashi'ee radiallaahu 'anhu]
Secondly: He (the Prophet sallallaahu ‘alayhi wa sallam) said
ما من مولود إلا يولد على الفطرة فأبواه يهودانه وينصرانه ويمجسانه كما تنتج البهيمة بهيمة جمعاء هل تحسون فيها من جدعاء ثم يقول أبو هريرة واقرءوا إن شئتم فطرة الله التي فطر الناس عليها لا تبديل لخلق الله
Every child is born upon the Fitrah [4] but his parents make him a Jew or a Christian or a Magian. It is like the way an animal gives birth to a natural offspring. Have you noticed any born mutilated, before you mutilate them? Abu Hurayrah said: Recite if you wish: “Allaah’s fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allah.” [Ar-Rum 30 :30] [Related by Al-Bukhaaree (11/418) and Muslim (18/52)]
After this clear explanation, it is of the upmost importance for the Muslim to know how Shirk spread amongst the believers, after they were muwahhideen (people upon Tawheed). Concerning the saying of Allah – the most perfect – about the people of Nooh:
“And they have said : You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa’, nor Yaghooth, nor Ya’ooq, nor Nasr.” [Nooh 71: 23]
Transliteration: Waqaloo la tatharunna alihatakum wala tatharunna waddan wala suwaAAan wala yaghootha wayaAAooqa wanasran
It has been related by a group from the Salaf (Pious Predecessors), in many narrations, that these five deities were righteous worshippers. However, when they died, Shaytaan (Satan) whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allah – the most high – and he whispered to them that this is what their forefathers used to do!!! So Allah sent to them Nooh alayhis-salaam, commanding them to worship Allah alone. However none responded to his call except a few. Allah – the mighty and majestic – related this whole incident in Soorah Nooh Ibn ‘Abbas relates:
عن ابن عباس رضي الله عنهما:….أسماء رجال صالحين من قوم نوح، فلما هلكوا أوحى الشيطان إلى قومهم: أن انصبوا إلى مجالسهم التي كانوا يجلسون أنصابا وسموها بأسمائهم، ففعلوا، فلم تعبد، حتى إذا هلك أولئك، وتنسخ العلم عبدت
Indeed these five names of righteous men from the people of Nooh. When they died Shataan whispered to their people to make statues of them and to place these statues in their places of gathering as a reminder of them, so they did this. However, none from amongst them worshipped these statues, until when they died and the purpose of the statues was forgotten. Then (the next generation) began to worship them. [Related by al-Bukhaaree (8/534)]
The likes of this has also been related by Ibn Jareer at-Tabaree and others, from a number of the salaf (Pious Predecessors) – radiallaahu ‘anhum. In ad-Durral-Manthoor (6/269): ‘Abdullaah ibn Humaid relates from Abu Muttahar, who said:
Yazeed ibn al-Muhallab was mentioned to Abu Ja’far al-Baaqir (d.11H), so he said: He was killed at the place where another besides Allah was first worshipped. Then he mentioned Wadd and said: “Wadd was a Muslim man who was loved by his people. When he died, the people began to gather around his grave in the land of Baabil (Babel), lamenting and mourning. So when Iblees (Satan) saw them mourning and lamenting over him, he took the form of a man and came to them, saying : I see that you are mourning and lamenting over him. So why don’t you make a picture of him (i.e. a statue) and place it in your places of gatherings so that you maybe reminded of him. So they said: Yes, and they made a picture of him and put in their place of gathering; which reminded them of him. When Iblees saw how they were (excessively) remembering him, he said : “Why doesn’t every man amongst you make a similar picture to keep in your own houses, so that you can be (constantly) reminded of him.” So they all said “yes”. So each household made a picture of him, which they adored and venerated and which constantly reminded them of him. Abu Ja’far said: “Those from the later generation saw what the (pevious generation) had done and considered that……..to the extent that they took him as an ilah (diety) to be worshipped besides Allah. He then said : «This was the first idol worshipped other than Allah, and they called this idol Wadd» [5]
Thus the wisdom of Allah – the Blessed, the Most High – was fulfilled, when he sent Muhammed sallallaahu ‘alayhi wa sallam as the final prophet and made his Sharee’ah the completion of all divinely Prescribed Laws, in that He prohibited all means and avenues by which people may fall into Shirk – which is the greatest of sins. For this reason, building shrines over graves and intending to specifically travel to them, taking them as places of festivity and gathering and swearing an oath by the inmate of a grave; have all been prohibited. All of these lead to excessiveness and lead to the worship of other than Allah – the Most High. This being the case even more so in an age in which knowledge is diminishing, ignorance is increasing, there are few sincere advisors (to the truth) and Shaytaan is co-operating with men and jinn to misguide mankind and to take them away from the worship of Allah alone – the Blessed, the Most High.
FOOTNOTES:
1. Tahdheerus-Saajid min Ittikhaadhil-Quboori Masaajid (pp.101-106)
2. Related by Ibn Jareer at-Tabaree in his tafseer (4/275) and al-Haakim (2/546) who said: “It is authentic according to the criterion of al-Bukhari.” Adh-Dhahabee also agreed.
3. Al-Khawaakibud-Duraaree fee Tarteeb Musnadul-Imaam Ahmad’alaa Abwaabil-Bukhaaree (6/212/1), still in manuscript form.
4. [From the Editors] Ibn-al-Atheer said in an-Nihaayah (3/457): “Al-Fitr: means to begin and create, and al-Fitrah is the condition resulting from it. The meaning is that mankind were born upona disposition and a nature which is ready to accept the true Religion. So if he were to be left upon this, then he would continue upon it. However, those who deviate from this do so due to following human weaknesses and blind following of others…..” Al-Haafidh Ibn Hajar said in Al-Fath (3/248): “The people differ concerning what is meant by al-Fitrah and the most famous saying is that it means Islaam. Ibn ‘abdul-Barr said: That is what was well known with most of the salaf (pious predecessors), and the scholars of tafseer are agreed that what is meant by the saying of Allaah – the Most High – “Allaah’s fitrah wiht which He created mankind.” is Islaam
5. Related by Ibn Abee Haatim also, as is in al-Kawaakibud-Duraaree (6/112/2) of Ibn ‘Urwah al-Hanbalee, along with an isnaad which is Hasan, up to Abu Muttahar. However, no biography could be found for him, neither in ad-Dawlaabee’s al-Kunaa wal-Asmaa, nor Muslim’s al-Kunaa, nor any one elses. And the hidden defect here is that he is from the Shee’ah, but his biography is not included in at-Toosee’s al-Kunaa — from the index of Shee’ah narrators.
“This picture* was taken last year in March. I remember because it was a good day for several reasons. At that point, my life was at a high, but a false high. All the wrong things mattered to me; I couldn’t realize right from wrong. Blinded by feelings, I had given away my soul to the devil for momentary happiness. I thought this was where I belonged, but it turns out I was wrong. Since the events of this year (2011), I’ve come to realize that my life was just for the moment. All those feelings and people wouldn’t do me any good. After hitting rock bottom, I built myself again; this time, I leaned on Allah instead of people. I looked to the higher power to pick me up and put me where I belong. I don’t understand why I thought I was happy back then my life was so unfulfilled.
Today, I can honestly look at myself and admire the changes that have taken place inside of me. I would actually thank people for bringing me so down that I was forced to rise, out of the darkness, and into Allah’s guidance. If I’m lucky and I stay focused, I will be the person I strive to be. And with Allah’s help, I’ll find my way to the salvaged group of people, the believers, the maintainers of truth. InshAllah my life will only get better.”
That is what I wrote for my 30 day challenge on Facebook. I have to admit, it wasn’t the easiest thing to admit to 300 friends, or actually just the 10 or so that generally stalk me; but writing my thoughts down made my realizations stronger, more appealing. Although I have been having a hard time dealing with my emotions lately, something about the presence and security of Allah comforts me.
Being a teenager, I know tons of people my age, maybe a little younger, some a little older, lost in the world. They feel that their problems outweigh them by too much- they feel like they have no support. I know this feeling because I’ve felt it too. Yeah yeah, I know every individual’s experiences are different and all that stuff, but I also know that feelings bring humanity together; so I’ll repeat myself, I’ve been there, in that lost stage, the “I don’t know where I am” stage, the “I’m a messy teenager and I don’t know what to do” stage, and definitely the “I don’t have anyone that understands me” stage.
Personally, it took me a long LONG time to realize what I was missing. I had spent my life as a Muslim but studied the religion, on my own, so rarely. Listening to other people’s lectures and stories and studies didn’t cut it for me anymore. When I reached my breaking point, I looked up to Allah. It started with just talking to him, in my heart, late at night- when I would feel lonely; I had just lost one of my best friends (lost as in we decided to no longer be friends) and the other things in life weren’t looking so good either. The private late night conversations with Allah comforted my heart, I knew he listened and cared. The talks led to me reading Al Sahifah Al Sajjadiyyah Al-kamilah (The Pslams of Islam) by Imam Zain-ul-Abideen (as). Reading his supplications started creating a change that led to more reading, praying, and finally, perhaps the most important, reading the translation of the Qur’an.
My point is- that the feeling of loneliness and despair disappeared once I let go of my worldly attachments. Once you realize that you can’t always have it you way but that as Muslims we have the best support we could possibly find and everlasting, unconditional love. People may throw you away, treat you like trash, put you down, call you a fatty, or an ugly face, but you have someone that would love me no matter what.
If your hearts aching, you might want to look away from the comfort of people, and look towards the comfort of God.
“Surely, in the remembrance of Allah do hearts find rest.” (13:28)
And remember that whatever you’re going through is just for the time being. This life is so temporary; if you aren’t even sure of when your next breath will be, then why waste your time on things that won’t last? People come and go, but Allah is forever- and I don’t mean that in a cheesy, puny way.
(1) I’tik’af means to stay in the Musjid with the niyyat of I’tikaaf for the sake of Allah Ta’ala. The purpose of such stay in the Musjid is Ibaadat and to gain proximity to Allah Ta’ala.
The types of i’tikaaf
There are three types of I’tikaaf.
Waajib, Sunnatul Muakkadah and Nafl
Waajib i’tikaaf
An I’tikaaf of Nathr and a Qadhaa I’tikaaf are wajib (compulsory) I’tikaaf.
Nathr i’tikaaf
I’tikaaf of Nathr is an I’tikaaf undertaken as a result of a vow made to Allah Ta’ala.
The validity of Nathr I’tikaaf requires the verbal expression of the niyyat or intention. It is, therefore, essential to verbally say, for example: ‘I am undertaking (or making) I’tikaaf for Allah Ta’ala for three days’., or any other similar statement in which it is declared that I’tikaaf has been undertaken or is presently being undertaken. The expression of an intention should not relate to the future, e.g. “It is my intention to perform I’tikaaf, etc. For the purpose of Nathr I’tikaaf only a niyyat in the mind/heart is not sufficient.
Saum (fasting) is a condition for the validity of Nathr I’tikaaf. Nathr I’tikaaf without fasting is not valid even if one vows to observe I’tikaaf without fasting.
There are two types of Nathr I’tikaaf. Nathr Muayyan and Nathr Ghair Muayyan. Nathr Muayyan I’tikaaf is an I’tikaaf, the observance of which, one vowed to keep on specific days, e.g. on the 13th, 14th and 15th of Muharram. If one failed to observe the I’tikaaf on the particular days stipulated in the niyyat, the I’tikaaf has to be discharged at another time, i.e. Qadha will have to be made of the I’tikaaf.
Nathr Ghair Muayyan I’tikaaf is an I’tikaaf, the observance of which is not pledged for any specific days. One merely vows to observe I’tikaaf for two days (for example). Such an I’tikaaf may be executed at any time of one’s choice.
If in the niyyat the number of days is expressed in the plural, e.g. ‘I shall observe I’tikaaf of two days (three or four days etc.), and no specific meaning was given to the word ‘days’, then the word ‘day’ will mean 24 hours. Thus, I’tikaaf of the days as well as the nights will be obligatory.
When expressing the niyyat, if the intention is to observe I’tikaaf only during the day and not during the night, only the days will become Waajib.
If it is specified in the niyyat that I’tikaaf of only the nights will be observed, then such I’tikaaf is not obligatory.
Similarly, if in the niyyat the term ‘nights’ was used, e.g. I have made obligatory on me an I’tikaaf of three nights’, and by the term ‘nights’ no particular meaning was intended nor specified, then I’tikaf of both the night and day will be wajib.
If the vow was for an I’tikaf of one day only, then it will mean the day commencing from Subah Sadiq until sunset. However, if the intention was a 24 hour period, then ‘one day’ will mean from one sunset to another sunset, i.e. 24 hours – night and day.
If the intention is to observe I’tikaf of only one day (i.e. minus the night), one should enter the Musjid just prior to Subah-Sadiq and leave at any time after sunset.
If the intention is to observe I’tikaf for 24 hours or for several days with nights included, one should enter the Musjid before sunset and leave at any time after sunset of the last day of the I’tikaaf.
10. When Nathr (vow) is made to observe I’tikaf for several days (i.e. days including nights – 24 hour period), it will be waajib to execute the days of the I’tikaaf consecutively – one after the other without interruption. However, if at the time of the niyyat it is specified that the I’tikaaf will be interspersed, then it will be permissible to spread the number of days of the Nathr I’tikaaf over a period. It will then not be wajib to observe the I’tikaaf in consecutive order of days.
11. In a Nathr I’tikaaf in which the nights have not been included in the niyyat, it will be permissible to intersperse the days of the I’tikaf. Consecutive order in this case is not wajib.
12. A Nathr Muayyan I’tikaf (in which a specific month or particular days have been specified for the I’tikaaf) may be executed even before the specified period.
13. If it is expressed in the vow that the Nathr I’tikaf will be undertaken in Musjidul Haram, it will be permissible to observe it in any Musjid.
14. Nathr I’tikaaf may be discharged even with the Sawm of Ramadhaan. Thus, if a vow was taken to observe I’tikaaf during Ramadhaan (i.e. other than the I’tikaaf of the last 10 days), then such I’tikaaf will be valid and the fasting of Ramadhaan will suffice for the I’tikaaf.
15. Nathr I’tikaaf will be valid with any type of wajib fasting even if the Saum is Qadha or Kaffarah fasting. Thus, if one is keeping Qadhaa fasts, one may observe a Nathr I’tikaaf on such days.
16. Nathr I’tikaaf will not be valid with Nafl fasting. Thus if one intends Nathr I’tikaaf after having commenced a Nafl Saum, the Nathr I’tikaaf will not be valid.
17. The minimum period for a wajib I’tikaaf is one day, i.e. from Subah Sadiq to sunset.
Qadha of i’tikaaf
Qadha will be made of Nathr and Masnoon I’tikaaf. There is no Qadha for Nafl I’tikaaf.
Qadha of Nathr Muayyan I’tikaaf will be made if the I’tikaaf was not observed on its specific days or if it was rendered void while observing it.
Masoon I’tikaaf (i.e. the I’tikaaf of the last ten days of Ramadhaan) will be made Qadha if it was rendered void after having commenced it. It is necessary to make Qadha of only the day or days which were rendered void. When making Qadha of the I’tikaaf, Saum (fasting) is obligatory. Qadha of the I’tikaaf will be valid only if fasting is also observed on the day/s when the Qadha is being made.
Sunnatul muakkadah i’tikaf
I’tikaaf of the last ten days of Ramadhaan is the only Masnoon I’tikaaf. This Masnoon I’tikaaf is Sunnatul Muakkadah alal Kifaayah. If a few or even just one person observes this I’tikaf in a particular area/neighbourhood, the duty will be discharged on behalf of the entire community of that locality. On the other hand, if no one observes this I’tikaaf, the whole community will be guilty of neglecting a Sunnatul Muakkadah obligation. Such neglect is sinful.
The Mu’takif (the one who observes I’tikaaf will enter the Musjid before sunset of the 20th day of Ramadhaan.
The Mu’takif will remain in the Musjid until the sighting of the Eid Hilaal is confirmed.
Niyyat (making intention) is a necessary condition for Masnoon I’tikaaf as well.
If the Masnoon I’tikaaf is broken or nullified, Qadha of it is obligatory.
The venue for i’tikaf
For men. I’tikaaf is valid in only a Musjid in which Athaan and Iqaamah are proclaimed for the five daily Salaat. In other words it has to be a Musjid in which the five daily Salaat are performed with Jamaat.
Females can observe I’tikaaf in a place in their homes, set aside for Salat or specially cordoned off for the purpose of I’tikaaf.
It is not permissible for women to come to the Musjid to observe I’tikaaf or to perform Salaat or to listen to lectures.
The Musjid here refers to the Musjid proper and not to the annexures or adjacent buildings erected for the needs of the Musjid or Musallees.
The Musjid proper is that section of the building which was intended by the Waqif to be the Musjid.
(Waqif is the person or organization who erected the Musjid and demarcated the Musjid boundaries).
Most Musaajid have a section at the back, which in most cases is under the same roof, but is excluded from the Musjid proper. Janazah Salat and sometimes a second Jamaat by latecomers are performed in this section. Since this section of the building is excluded from the Musjid proper, it is not permissible for the Mu’takif to venture unnecessarily into that area. If he does, his I’tikaaf will be rendered void.
The Mu’takif should ascertain from the Mutawallis (trustees) the exact boundaries of the Musjid.
The Wudhu Khanah, courtyard, store-rooms and any other adjacent buildings are all excluded from the Musjid.
It is essential that the Mu’takif remains inside the Musjid or inside the special place set aside at home (for women) throughout the duration of the I’tikaaf. Leaving the place of I’tikaf unnecessarily for even a minute will render the I’tikaf null and void.
Valid reasons for leaving the musjid and which will not break the i’tikaf
It is permissible to leave the Musjid for the following acts of need:
To answer the call of nature – to go to the toilet.
To pass wind.
To take an obligatory bath
To make wudhu
Juma’h Salat, if Juma’h Salaat is not performed in the Musjid where the I’tikaaf is being observed. In this case the Mu’takif should leave the Musjid at such a time to enable him to reach the other Musjid in time to perform his Sunnah Salaat. He should leave immediately after having completed the six raka’ts Sunnats after the Fardh Salat. He should not delay for Dua and Dhikr.
To proclaim the Athaan, if he is the Muath-thin. This is permissible for even a Mu’takif who is not the permanent Muath-thin.
To bring food if there is no one to tend to this need of his.
If one is compelled to leave the Musjid either because of danger or forceful eviction, one may immediately proceed to another Musjid to continue with the I’tikaaf. An unnecessary delay in the process of changing Musjids is not permissible and will break the I’tikaaf. When leaving the Musjid for the above mentioned reasons, the Mu’takif must return to the Musjid immediately after having fulfilled the need. An unnecessary delay of even a minute will break the I’tikaf.
The mufsidat or the things which invalidate (break) the i’tikaf
Only wajib and Masnoon I’tikaaf are rendered invalid. Nafl I’tikaaf is not rendered void by any act. It is merely ended by engaging in an act which is not permitted for the Mu’takif.
Unnecessarily leaving the Musjid for even a minute whether intentionally, unintentionally or under compulsion, will invalidate the I’tikaf. All acts and reasons besides the valid reasons (see above) will be regarded as ‘unnecesessary’ in the context of I’tikaf. Thus, leaving the Musjid due to illness, although permissible, will invalidate the I’tikaf To leave the Musjid for Janazah Salat, visiting the sick or for any other permissible activity besides the VALID REASONS (see below), will render the I’tikaaf null and void.
The I’tikaaf will also become void (break – be invalid) if the Mu’takif’s fast breaks.
The mubahaat or the things which are permissible during i’tikaf
During I’tikaf, the following acts are mubah (permissible):
To eat and drink.
To sleep.
Necessary conversation.
To change clothes and apply perfume and oil.
To cut hair and nails. These should not be allowed to fall in the Masjid.
To walk inside the Musjid.
To sit anywhere inside the Musjid.
To tend to a sick person inside the Musjid.
If necessary, to buy and sell goods provided that the goods are not brought into the Musjid nor is payment made inside the Musjid.
10. To teach Deeni lessons.
11. To sew clothing.
12. To study Deeni books.
13. To get married and to perform a Nikah.
14. All such acts which are lawful and allowed in the Musjid are permissible for the Mu’takif.
The makruhat or the things which are detestable and not permissible for the mu’takif
The Makruhat during I’tikaf are as follows:
To maintain total silence.
To indulge in idle talk.
To sleep excessively merely to wile away the time.
To unnecessarily pass wind inside the Musjid.
To sew garments or engage in any occupation for a fee.
To read books and magazines which are not of a Deeni nature.
To erect the mu’takaf in a way which inconveniences the Musallees. (Mu’takaf is the area which is enclosed for the sleeping and eating of the one who observes I’tikaf).
To engage in any worldly activity unnecessarily.
What to do during i’tikaf
The Mu’takif should engage himself in Ibadat to the best of his ability. Nafl SalSt, Tilawat, Durood, Istighfar and permanent Thikr in general should be the Mu’takif’s occupations throughout the duration of his I’tikaaf.
When the Mu’takif speaks, he must speak only what is virtue or what is necessary.
The Mutakif should not do anything which conflicts with the spirit of I’tikaf. He should guard his heart, mind, ears, eyes and limbs against all evil, thus deriving maximum benefit from his seclusion in the Musjid.
The Mu’takif is the guest of Allah. He should therefore, be careful of his behaviour in the House of Allah.
Masaail (rules) pertaining to i’tikaf
The same rules which apply to a man observing I’tikaaf in the Musjid, apply to a woman observing I’tikaaf in her place of seclusion at home.
When necessity, e.g. Juma’ Salaat in another Musjid, compels the Mu’takif to leave his Musjid, it will be permissible for him to enquire about a sick person or generally engage in good conversation without departing from the road. He must not unnecessarily stop on the road.
During I’tikaaf it is not permissible to leave the Musjid for even a Sunnat ghusl.
It is permissible for the Muath-thin who is in I’tikaf to enter the minaret for the Athaan.
Whilst standing inside the Musjid it is permissible for the Mu’takif to protrude his head out of the window.
Emission of semen, e.g. in a wet dream, does not invalidate the I’tikaaf
A woman’s I’tikaaf is proper if she has the consent of her husband.
The I’tikaf of a child who understands the meaning of I’tikaaf, is valid. Buloogh (puberty) is not a condition for the validity of I’tikaaf.
It is permissible to sleep on a bed in the Mu’takaf (the place cordoned off for sleeping and eating).
10. A person who is not in I’tikaf should not join the Mu’takif for Iftar or eating unless he also makes a niyyat for I’tikaaf. Such an I’tikaaf will be Nafl and its duration can be even for a minute. The person should make niyyat of I’tikaaf, then engage in some thikr and Salat. Thereafter he may do as he pleases, e.g. join the Mu’takif in eating.
11. The Mu’takif should remain at all times with wudhu. If his wudhu breaks, it will be permissible for him to leave the Musjid for the purpose of wudhu, even if it is not yet time for Salaat. After making wudhu, he should perform at least two raka’ts Tahiyyatul-wudhu. Similarly, it will be permissible for him to leave the Musjid to make wudhu at night to enable him to sleep with wudhu.
If for some reason the I’tikaaf of Ramadhaan was rendered void (broken), it will not be necessary to leave the Musjid. The remaining days may still be observed and Qadha of the day/s rendered void should be made.
The Islamic Shariah laws are the rules and regulations, the moral and ethical codes by which all Muslims are asked to lead their lives. The question whether Islamic Shariah law is above democracy or not has been the subject of heated arguments for many years. However, today many Islamic countries and analysts show how the two can go hand in hand. While many people, including Muslims, believe that democracy is the way to go, the Islamic Shariah still controls the legal code of majority of the Muslim states. Even though extreme strictness and cruel punishments such as stoning and amputation exist in this law, the idea of the Shariah existing parallel to democracy, secularism and modernity is a growing one.
