Allama Ibn Qaiyyim Radiallâhu anhu says: “The basic purpose of I’tikâf is that the heart gets attached to Allâh and, with it, one attains inner composure and equanimity and pre‑occupation with the mundane things of life ceases and absorption in the eternal Reality takes its place, and the state is reached in which all fears, hopes and apprehensions are superseded by the love and remembrance of Allâh, every anxiety is transformed into the anxiety for Him and every thought and feeling is blended with the eagerness to gain His nearness and to earn His good favour, and devotion to the Almighty is generated instead of devotion to the world and it becomes the provision for the grave where there will be neither a friend nor a helper. This is the high aim and purpose of I’tikâf which is the speciality of the most sublime part of Ramadhân, i.e., the last ten days.”
Similarly, Hadhrat Shah Waliullah Radiallâhu anhu remarks, “Since I’tikâf in the masjid is a means to the attainment of peace of the mind and purification of the heart, and it affords an excellent opportunity for forging an indentity with the angels and having a share in the blissfulnes of the Night of Power and for devoting oneself to prayer and meditation Allâh has set apart the last ten days of the month of Ramadhân for it and made it a Sunnah for His pious and virtuous slaves.”
Rasulullâh Sallallâhu ‘alayhi wasallam always observed, I’tikâf and the Muslims have on the whole adhered to it. It has become a regular feature of the month of Ramadhân and a confirmed practice with the devout and the faithful. Hazrat Ayesha Radiallâhu anha relates that “Rasulullâh. Sallallâhu ‘alayhi wasallam regularly observed I’tikâf during the last ten days of Ramadhân till the end of his life. After him, his wives maintained the tradition.” (Bukhari)
It is related by Hazrat Abû Huraira Radiallâhu anhu that “Rasulullâh Sallallâhu ‘alayhi wasallam observed I’tikâf for ten days every year in the month of Ramadhân. In the year he passed away he observed it for twenty days.” (Bukhari)
MEANING OF I’TIKAF
The reality of I’tikâf is that a person remains in the masjid for a certain period with the intention [niyyah] of I’tikâf. There is no time limit prescribed for whatever time is spent in the masjid with the intention of I’tikâf such spending of time will constitute I’TIKÂF. However, a period of ten days is prescribed for the Masnun I’tikâf of Ramadhân ‑ the Sunnah will not be fulfilled for a period less than ten days. In the case ofI’tikâf Wâjib (that’ is, a person who has taken a vow to perform I’tikâf, it cannot be fulfilled in a period less than one day and one night. (Badai)
WHO MAY PERFORM I’TIKAF
1. It is necessary for I’tikâf that a person be a Muslim and sane. Hence, the I’tikâf of an insane person or a kafir will not be valid. However, just as a minor child may perform Salâh or keep fast, similary such minor may perform I’tikâf. (Badai).
2. A woman may also perform I’tikâf in her home by setting aside a specified place for ibâdah and performing therein such I’tikâf. However, it is necessary for her to obtain her husband’s consent for such I’tikâf. Moreover, it is essential that she is not in a state of menstruation and nifâs.
3. it is a condition of I’tikâf Masnun and I’tikâf wâjib that a person be in a state of fasting. Hence, if a person is not in a state of fasting, he cannot perform these categories of I’tikâf. However, fasting is not a condition in the case of Nafl I’tikâf.
PLACE OF I’TIKAF
For male persons, ‘Itikat can only be performed in the masjid. The most blessed and preferred I’tikâf is that performed at al‑Masjid al Harâm in Makkah. The next most preferred I’tikâf is that performed at al‑Masjid al‑Nabawî in al‑Madinah. Third in order of preferability is al‑Masjid al Aqsa (in Al‑Quds). Fourthly, any Jam’i Masjid. However, it is not necessary to perform I’tikâf at a Jam’i Masjid. On the contrary, I’tikâf may be performed at any masjid where prayers are said five times (each day) in jama’at. If a masjid is such that five time prayers (each day) are not said therein, then in such an event there is a difference of opinion amongst the ‘Ulamâ’. Some scholars are of the view that I’tikâf may be performed at such a masjid, although it is not preferable. (Shâmi)
I’tikâf can be made in a masjid wherein only in Ramadhân 5 daily Salâh are performed (Fatâwa Rahîmîyah vol. 2. p. 30)
TYPES OF I’TIKAF
I’tikâf Masnun ‑ This refers to that I’tikâf which is only performed in the month of Ramadhân during the last ten days thereof commencing on the twenty‑first night and terminating upon the sighting of the the moon of Shawwal (that is, on the eve of ‘Id al‑Fitr) It is termed I’tikâf Masnun because Rasulullâh Sallallâhu ‘alayhi wasallam performed I’tikâf every year in these days.
I’tikâf Nafl ‑ This refers to that ‘Itikaf which may be performed at any time.
I’tikâf Wâjib ‑ This refers to that I’tikâf
(a) which becomes wâjib because of making nadhr, that is, taking a vow, or
(b) which becomes wâjib as Qada’ for rendering void a Masnun I’tikâf.
MEANING AND EFFECT OF MASNUN I’TIKAF
TheI’tikâf which is performed in the last ten days of Ramadhân Mubarak is known as Masnun I’tikâf. The time for this I’tikâf commences upon completion of the twentieth day (of Ramadhân), that is, with effect from the setting of the sun, and remains until the sighting of the Shawwal moon (Eid moon). In view of the fact this I’tikâf commences from the twenty‑first night (of Ramadhân) ‑ and the night commencing from the setting of the sun ‑ it is therefore necessary for the person wishing to performI’tikâf to enter the hudud of the masjid on the twentieth day on such time before Maghrib so that the setting of the sun takes place whilst he is in the masjid.
The I’tikâf of the last ten days of Ramadhân is Sunnah Mu’akkadah Kifayah. This means that if one person, who lives in a particular area in which a masjid is situated, performs I’tikâf, then in such an event the Sunnah is fulfilled on behalf of all the members of that area. However, if nobody in the entire area performs I’tikâf, then all the members of the area will be liable for the sin of failing to fulfil a Sunnah.
RESPONSIBILITY OF MEMBERS OF AN AREA AND MAIN FEATURE OF I’TIKAF
1. It is clear from the foregoing that it is the responsibility of every member of the area or township to ascertain in the beginning whether any person is to sit for the I’tkâf in their masjid or not.
2. However, it is not permissible to cause some person to sit by giving him payment or money because it is not permissible in the case of ‘Ibadah to give or take money or wages. (Shâmi)
If no member of a particular area is able to sit forI’tikâf due to circumstances of necessity, then in that event arrangements must be made to cause some person from another area to sit. (Fatâwa Darul Ulûm Deoband)
The outstanding pillar of I’tikâf is that a person remains for the duration of I’tikâf within the hudûd of the masjid. Save and except for the necessities of nature (see details later), he must not leave the hudud of the masjid even for one moment. For, if he leaves the hudûd of the masjid for one moment without a valid Shar’î reason (the details of which are dealt with later), the I’tikâf is rendered void.
LEAVING THE MASNUN ON THE GROUNDS OF SHAR’Î NECESSITY
By the term Shar’î necessity, we mean those necessities on the basis of which the Sharî‘ah has permitted the person performing I’tikâf to leave the masjid. TheI’tikâf is not rendered void if the person leaves by virtue of such necessities.
These necessities are as follows:
1. The need to urinate or defecate, that is, to attend to the call of nature.
2. The need for Ghusl of janabah when it is not possible to make Ghusl in the masjid.
3. The need to make wudhu when it is not possible to make wudhu while in the masjid.
4. The need to bring food and drink when another person is not available to do so.
5. The need of the Mu’adhin to go out for the purpose of calling Adhân.
6. If Jumuah Salâh is not performed in the masjid wherein I’tikâf is performed, the need to go to another masjid to perform Jumu’ah.
7. The need to move to another masjid in the event of leaking, etc. of the the masjid.
Apart from these needs, it is not permisible for the person performing I’tikâf to leave the masjid for any other purpose. Now, we shall, insha-Allâh, explain details of each of these needs.
CALL OF NATURE
(a) The person performingI’tikâf can leave the rnasjid to attend the call of nature, that is, to urinate of defaecate. In so far as urinating is concerned, he must go to the place nearest the masjid where it is possible to urinate. In regard to defaecation, if a toilet has been built attached to the masjid, and if it is possible to defaecate therein, then he must go there. It is not permissible to go to another place. However, if a person cannot defaecate due to his nature or because of extreme difficulty at any place besides his home, then it is permissible forlim to go to his house for this purpose, even if a toilet is available near the triasjid. (Shâmi)
If a person does not have this difficulty, then he should utilise the toilet of the masjid. If such a person leaves the masjid toilet and goes to his house, then his I’tikâf is rendered void according to some ‘‘Ulamâ. (Shâmi)
(b) If the masjid does not have any toilet, or if it is not possible to attend the call of nature therein, or in the case of extreme difficulty, then in such events it is permissible to go home to attend the call of nature, notwithstanding the distance of such home. (Shâmi)
(c) If the home of a friend or a relative is present near the masjid, it is not necessary to go to his friend’s or relative’s home to attend the call of nature. Despite this, one is permitted to go to one’s home even if it is situated at a distance in comparison to the home of such a friend or a relative. (Shâmi)
(d) If a person owns two houses then he should go to the nearer one to attend the call of nature. If he goes to the further home then his I’tikâf is rendered void according to some ‘ulama. (Alamgiri)
(e) If the toilet is occupied, then it is permissible to wait until it is vacant. But it is not permissible to remain even for one moment once the need is fulfilled. If one remains then, I’tikâf is rendered void. (Barjandi)
(f) It is permissible to make Salâm to someone or to reply to a Salâm or to talk briefly in the house or on the way to the toilet and on return, provided that one does not stop for such brief talk. (Mirqat)
(g) It is not necessary to walk briskly on the way to the toilet or on return. It is permissible also to walk slowly. (Âlamghiri)
(h) On the way to the toilet to attend to the call of nature, one must not stop at the instance of another. One must while walking indicate to such other person that one is in a state of I’tikâf. One can not stop for this purpose. If one stopped for some time at the instance of another, then his I’tikâf is rendered void. This applies to the extent that if a debtor has on the road stopped the person performing I’tikâf then according to Imâm Abû Hanifah Rahmatullâh ‘alayhi the I’tikaf is rendered void. The I’tikâf is not rendered void by virtue of his necessity according to Imâm Abû Yusuf and Imâm Muhammad Rahmatullâh ‘alayhi. Imâm Sarakasi Rahmatullâh ‘alayhi has on the basis of ease and facility manifested a preference for the view point of the latter two. (Mabsut) However, precaution demands that one must not stop on the road under any circumstances.
(i) It is permissible to smoke a cigarette upon leaving to visit the toilet provided that one does not have to stop for this purpose.
(j) If any person who has gone to his house for the purpose of attending to the call of nature, then it is permissible for him to make wudu therein, after attending to the call of nature. (Majma‑ul‑Anhar)
(k) Istinjah is included in the term “attending to call of nature”. Hence, if a person suffers from the disease of urine drops, he can go outside for the purpose only of Istinjah for this reason, the jurists have set forth Istinjah as a separate ground of necessity entitling a person to leave apart from the ground of “attending to the call of nature.” (Shâmi)
(l) While in I’tikâf to be in state of wudhu is Mustahab [desirable] and not wâjib [compulsory]. To read books of Tafsîr and jurisprudence in the state of wudhu is also mustahab. (Fatâwa Mehmoodiya vol. 3 p. 117/2)
(m) While in I’tikâf one can inquire from vistors about those who are absent. (ibid.)
GHUSL
It is permissible for the person performing I’tikaf to leave the masjid for the purpose of Ghusl of Janabah in the event of emission of semen.
This is subject to the explanation that if such a person can make Ghusl whilst remaining in the masjid, for example, by sitting in some big tub and performing Ghusl in a manner that the water does not fall in the masjid then it is not permissible for him to go outside.
However, if this is not possible or there is extreme difficulty then he may go outside for Ghusl of Janabah. (Fath‑ul‑Qadir) If there is a Ghusl Khanah in the masjid, then he must perform Ghusl there. However, if there is no Ghusl Khana in the masjid, or it is not possible to make Ghusl therein for some reason, or if there is extreme hardship, then one can perform Ghusl in one’s home.
Apart from Ghusl of Janabah, it is not permissible to leave the masjid for any other Ghusi. It is not permissible to leave the masjid for the purpose of Jurnu’ah Ghusl or a Ghusl to cool oneself. If one has left the masjid for this purpose then I’tikâf is rendered void. However, if one wishes to make Jumu’ah Ghusl or cool oneself, then he must adopt such a course that the water does not drip into the masjid. For example, he must sit in some tub and bathe himself, or make Ghusl at the corner of the masjid in such a way that the water drips outside the masjid.
EATING
If a person has another available to bring food and water for him to the masjid, then it is not permissible for such a person performing I’tikâf to leave the masjid for the purpose of fetching food. If, however, he does not have available any person to bring food and water, then it is permissible for him to leave the masjid to bring food (al‑Bahr‑ur‑Raiq). However, the food must be brought to the masjid and eaten therein. (Kifayat‑ul‑Mufti)
Such a person moreover must bear in mind that he must leave the masjid at a time when he is able to receive the food. But if he has to wait for some reason to receive the food, there is no objection.
ADHÂN
(a) If a mu’adhin is performing I’tikâf and he has to leave the masjid for the purpose of giving Adhân, then it is permissible for him to go outside. But he must not remain there after giving the Adhân.
(b) If a person is not a mu’adhin but he wishes to give Adhân for a particular time, then it is permissible for him to leave the masjid for the purpose of giving Adhân. (Mabsut)
(c) If the door of the minaret of the masjid is situated within the masjid, then it is absolutely permissible for the person performing I’tikâf to climb the minaret because it will constitute part of the masjid. However, if the door of the masjid is outside the masjid itself, then apart from the need to give Adhân, the person performing ’ltikaf is not permitted to climb such a minaret. (Shâmi)
(d) It is preferable that I’tikâf be made in such a masjid where Jumu’ah Salâh is performed so that it is not necessary to go outside for Jumu’ah. However, if no Jum’ah Salâh is said in a particular masjid and only five times Salâh is said therein, then it is permissible to perform I’tikâf in such a muffid. (Âlamghiri)
(e) In such a situation, it is permissible to go to another masjid to perform Jum’ah Salâh. However, one must leave for this purpose at such a time that, in his estimation, upon reaching the Jam’i Masjid, he will be able to perform the four rakâh sunnah and thereafter, witness immediately the commencement of the khutbah. (ibid.)
(f) If the person performing I’tikâf has gone to a certain masjid to perform Jurn’ah, then he may perform sunnah prayers after completing the fard in that masjid. However, he cannot remain (in the masjid) thereafter. (Ibid). If he remains for a period exceeding necessity then his I’tikâf is not rendered void because he has remained in a masjid. (Badai)
(g) If a person goes to a Jam’i Masjid to perform Jum’ah and thereafter remains there and completes the remaining period of I’tikâf, then his I’tikâf will remain valid. This act is, however, makrûh. (Âlamgiri)
One can make I’tikâf in one masjid and lead tarawîh in another provided when sitting for I’tikâf this intention was made. (Âlamqiri vol. 1, p. 199)
TRANSFER OF MASJID
It is necessary for every person performing I’tikâf to complete his I’tikâf in the masjid where he commenced it. However, if he is faced with such an extreme difficulty and hardship that it is not possible for him to complete the I’tikâf in such a masjid, for example, because such a masjid may collapse, or he is removed therefrom under compulsion, or there is a strong danger to life or property by staying there (in the masjid), then it is permissible to move to another masjid and complete the I’tikâf there. If one has left for this purpose, the ’ltikaf will not be rendered void, provided that upon leaving one does not wait or remain on the road but proceeds directly to the other masjid. (Âlamgiri)
JANAZAH SALÂH AND VISITING THE SICK
(a) Generally it is not permissible for the person performing I’tikâf to leave the masjid to participate in Janazah Salâh or to visit the sick. However, if one left to attend the call of nature, and incidentally, on the road enquired of some person’s health or participated in a Janazah Salâh, then theI’tikâf is not rendered void. (Badai)
Moreover, one can visit or enquire of the sick whilst one is walking on. Consequently, Hadrat ’Aishah (R.A.) has said that the Rasululla Sallallâhu ‘alayhi wasallam enquired of the sick whilst walking on, and he did not change his way for the purpose. (Abû Dawûd). In regard to Janazah Salâh it is a condition that one does not stop at all after the Salâh itself. (Mirqat).
(b) Apart from this, if a person makes a condition at the time of the intention of the I’tikâf itself to the effect that if he wishes during the course of the I’tikâf to visit a certain sick person, or participate in Janazah Salâh, or attend a certain Islâmic or religious gathering, he will do so, then in such a situation it is permissible to leave the masjid for these purposes, and his I’tikâf will not thereby be rendered void. However, in this manner, his I’tikâf will become a nafl one, and will not remain Masnun.
FACTORS THAT RENDER I’TIKÂF VOID
I’tikâf is rendered void by the following factors:
1. Apart from the necessities mentioned above, I’tikâf is rendered void if the person performing I’tikâf leaves the hudud of the masjid for any other purpose although such leaving is for one moment (Hidâyah). It is clear that one will be said to have left the masjid when the feet (of the person performing I’tikâf) have been put outside in such a manner that according to custom one will be said to have left the masjid. Hence, if only the head is outside the masjid, then I’tikâf shall not thereby be rendered void. (Al‑Bahr‑ur‑Raiq).
2. Similarly, if a person performing I’tikâf leaves for a valid Shar’î necessity, but after completing such a necessity, he waits or stays outside (the masjid) even for one moment, then theI’tikâf is thereby rendered void. (Shâmi)
3. If one leaves the masjid without a valid Shar’î reason or need, whether intentionally, in forgetfulness or by mistake, then in such situations the I’tikâf is rendered void. However, one will not sin for rendering the I’tikâf void if the leaving is due to mistake or forgetfulness. (ibid.)
4. The I’tikâf will also be rendered void if a person under mistaken belief enters a part of the area of the masjid thinking that it falls within the hudud of the masjid, whereas in fact it is excluded there from. Hence, one must properly ascertain the hudud of the masjid before commencing I’tikâf.
5. Since fasting is a condition for I’tikâf, if the fast breaks then I’tikâf is rendered void accordingly, irrespective whether such fast was broken for a valid reason or not, or intentionally or by mistake. In each of these cases, I’tikâf is rendered void. The meaning of breaking fast by mistake is that a person whilst remembering that he is fasting does some involuntary act which is opposed to the requirement of fasting; for example, the person continued eating until the rise of dawn, or made Iftar before the setting of the sun under the mistaken belief taht the time for Iftar had passed; or whilst gargling water entered the gullet by mistake althought the person remembered that he was fasting. In all these situations, the fast is broken and I’tikâf is correspondingly rendered void.
However, if a person forgot that he was fasting and in such state of forgetfulness ate, and drank something, then both his fast and I’tikâf are not rendered void. (Shâmi)
6. I’tikâf is also rendered void by sexual intercourse whether done intentionally or by mistake, and whether done during the day or night, inside the masjid or outside, and whether emission results or not. In all these situations, I’tikâf is rendered void.
7. Kissing and cuddling is not permissible during the course of I’tikâf if this causes emission, then I’tikâf is rendered void. However, if no emision results then notwithstanding its illegality, the ’ltikaf is not rendered void. (Hidâyah)
SITUATIONS IN WHICH IT IS PERMISSIBLE TO BREAK I’TIKÂF
It is permissible to break I’tikâf in the following situations:
1. If such a disease emerges during the course of I’tikâf which is not possible to cure except by leaving the masjid, then it is permissible to break the I’tikâf.
2. It is permissible to break I’tikâf and go outside (the masjid) in order to save a person who is drowning or burning or to prevent a fire. (Shâmi)
3. It is permissible to break I’tikâf because of extreme disease which has afflicted one’s parents, wife or children.
4. It is permissible to break I’tikâf if one is compelled to go outside (the masjid), for example, if a warrant of arrest is issued by the government.
5. If a janazah arrives and there is nobody else to perform the Janazah Salâh, then also it is permissible to break the I’tikâf. (Fath‑ul‑Qadir)
THE CONSEQUENCES OF BREAKING I’TIKÂF: RULES OF QADHA
1. If the I’tikâf Masnûn is rendered void for any of the reasons set forth above, then it is wâjib to make qadah only of that day in which the ’ltikaf’ was rendered void. It is not wâjib to make qadah of the full ten days. (Shâmi). The procedure of making qadha of this one day is as follows:
If there is time remaining in that Ramadhân, then one must perform I’tikâf with the niyâh of qadha in that Ramadhân commencing from the setting of the sun of one day until the setting of the sun of the following day. If there is not time in that particular Ramadhân or if it is not possible for any reason to perform I’tikâf therein, then apart from Ramadhân, one can keep fast on any day and perform I’tikâf for one day. On the other hand, if one makes qadah the following Ramadhân this also will be valid. However, there is no guarantee of life and accordingly one must make qadah as quickly as possible.
2. If the I’tikaf Masnun is rendered void, it is not necessary to leave the masjid. But one can continue the I’tikâf for the remainder of the last ten days with niyyah of nafl. In this way, the sunnah al‑Mu’akkadah will not be fulfilled but thawab will be obtained for the nafl I’tikaf. On the other hand, if the I’tikâf was rendered void due to some involuntary mistake, then it is not inconceivable that Allâh Ta’âla may bestow in His infinite mercy the reward of the Masnun I’tikâf of the last ten days. Hence, it is preferable in the case of the breaking of the I’tikâf is broken and to commence a permissible to leave on the day that I’tikaf is broken and to commence a nafl I’tikâf with nafl niyyah the following day.
THE ADAB OF I’TIKAF
In view of the fact that the purpose of I’tikâf it to withdraw oneself from worldly affairs and devote oneself entirely to the remembrance of Allâh, therefore, one must during the course ofI’tikâf avoid unnecessary talk and work. Whatever time one finds, one must spend in performing qadha salâh, nawafil (Salâh), tilawah al‑Qur’ân, and other ‘ibâdah, dhikr and tasbihat. Moreover, the learning and teaching of ‘ilm of dîn, lectures and nasiliat and study of Islâmic books is not only permissible but also a cause of obtaining thawab.
PERMISSIBLE ACTS [MUBAHAT] IN I’TIKAF
The following acts are permissible in the state of I’tikâf
1. Eating and drinking.
2. Necessary transactions of purchase and sale relating to the necessities of life. However, it is not permissible to make the masjid a centre of trade as such. (Qazi Khan)
3. Sleeping.
4. Haircut provided the hair does not fall in the masjid.
5. Talking and conversation, but it is necessary to avoid unnecessary talk. (Shâmi)
6. To contract a Nikâh or other transactions. (al‑Bahr)
7. To change clothes, apply scent and oil. (Kulasatul Fatâwa)
8. To assist a sick person in the masjid, apply bandage or show him a medicine. (Fatâwa Darul Uloom)
9. To give lessons on the Qur’an or ’ilm of Din. (Shâmi)
10. To wash and sew clothes provided that when washing the person remains within the masjid and the water falls outside the masjid. This ruling also applies in the case of washing pots or utensils.
11. To pass wind in the masjid at the time of necessity. (Shâmi)
Moreover, all those actions are permissible in I’tikâf which are not makrûh or render I’tikâf void, and which actions in themselves are halâl.
MAKRUHAT OF I’TIKÂF
The following matters are makrûh in the state of I’tikâf:
1. To adopt complete silence because the adoption of complete silence in the Sharî’ah does not constitute I’tikâf. If one adopts silence with the intention that such silence is I’tikâf, then he will receive the sin of bid’ah. However, there is no objection if one does not regard silence as ibâdah and endeavours to remain silent in order to avoid sin. However, whenever a necessity arises, one must not avoid or abstain from talk. (Durre‑Mukhtâr)
2. To indulge in unnecessary and vain talk; some conversation is permissible in accordance with necessity, but it is obligatory to avoid making the masjid a place of vanities and unnecessary talk. (Minhatul Kaliq)
3. To bring goods of trade and throw them in the masjid.
4. To enclose such area of the masjid for the purpose of I’tikâf that other persons performing I’tikâf or Salâh are caused difficulty or hardship.
5. To charge a fee for writing, or sewing clothes, or teaching on the part of the person performing I’tikâf has been considered as makrûh by the jurists (Al‑Bahr). However, if a person cannot earn to provide for himself for the fasts of the days of I’tikâf without charging such fee, then it is permissible for him to do so on the analogy of sale. (And Allâh knows best).
6. While performing the sunnah to indulge in a makrûh is not correct.
I’TIKÂF MANDHUR
The second type of I’tikâf is I’tikâf Mandhur”, that is, that I’tikâf which a person has made obligatory upon himself by taking a vow [nadhr].
Having regard to the fact that this particular form of I’tikâf is rare in occurrence, only the necessary rules have been set out below. For details, one should refer to the books or jurisprudence or a Mufti.
CATEGORIES OF NADHR AND THEIR LEGAL EFFECT
There are two categories of Nadhr:
(i) Nadlir Mu’ayyan, and
(ii) Nadhr Ghayr Mu’ayyan.
(i) Nadbr Muayyan: this means that the Niyyah of I’tikâf is made for specific day or days or month; for example, a person makes Nadhr that he will perform I’tikâf in the last ten days of Sha’ban. However, if for some reason he cannot keep fasts in these days, then he must make qadah in other days. (Shâmi)
(ii) Nadhr Ghayr Muayyan: this means that no specific month or day is fixed for the performance of I’tikâf; for example, a person makes Nadhr that he will perform I’tikâf for three days. Hence, it will be permissible for him to performI’tikâf in all those days in which it is valid to keep fasts, and accordingly, his Nadhr will be fulfilled if he performs I’tikâf in such days.
NAFL I’TIKAF
1. The third type ofI’tikâf is Nafl I'tikâf. This form of I’tikâf is not subject to time, fasting, day, night ‑ on the contrary, g person will receive the reward of I’tikâf if he enters the masjid with the intention of I’tikâf at any time and for whatever period.
2. In the last ten days of Ramadhân, if a person performs I’tikâf with the requisite intention for less than ten days, then such I’tikâf will be Nafl I’tikâf.
3. If a person goes to the masjid for the purpose of Salâh and at the time of entering (the masjid) formulates an intention to the effect that he will remain in I’tikâf for whatever time he spends in he masjid, then such person will receive the reward of I’tikâf.
4. Nafl I’tikâf remains in force for the period that the person is in the masjid. Upon leaving or emerging from the masjid, this I’tikâf ends.
5. The person performing Nafl I’tikaf should complete I’tikâf for the period or days that he intended to undergo in I’tikâf.
6. However, if he leaves the masjid for some reason prior to completion of the intended period, then he will receive reward for the period he remained in the masjid. For the remaining (that is, uncompleted) period, he is not obliged (that is, it is not wâjib upon him) to make qadah. (Shâmi).
7. If a person, for example, made intention to perform I’tikâf for three days and thereafter upon entering the masjid, he commits an act which breaks his I’tikâf, then in such event his I’tikâf is completed, that is, he will receive the reward for the period he spent in the masjid prior to breaking of his I’tikâf, and furthermore, no qada’ is wâjib upon him (for the uncompleted period). In this event, he may leave the masjid if he wishes, or remain therein by making a new intention of I’tikâf. In such a situation, it is preferable that he completes the period for which he had made the intention of I’tikâf.
I’TIKÂF OF WOMEN
1. The fadilah of I’tikâf is not confined to men; women also can take advantage of it. However, women should not perform I’tikâf in the masjid. Their I’tikâf is only possible in the house. The procedure is as follows:
Women should sit for I’tikâf in that place in the house which has been set aside for Salâh and ‘Ibadah. If no such place has been previously set aside, then a place must be so set aside prior to the commencement of I’tikâf, and I’tikâf must accordingly be performed therein. (Shâmi)
2. If no specific place has been built or set aside in the house for Salâh, and it is not possible for some reason to so build or set aside a place therein, then in such event a woman may at her discretion demarcate any place within the house and perform I’tikâf there. (Âlamghiri)
3. It is necessary for a married woman to obtain the consent of her husband for the purpose of performing I’tikâf. It is not permissible for a woman to perform I’tikâf without the permission of her husband. (Shâmi) However, husbands should not without reason deprive their wives of performing I’tikâf by refusing consent. On the contrary, they should grant consent.
4. If a woman has commenced I’tikâf with the permission of her husband and thereafter he endeavours to prohibit or prevent her from completing same, then he cannot do so. If he succeeds in preventing her, then the woman is not obliged to complete I’tikâf. (Alamghiri)
5. It is necessary for a woman to be free from menstruation and Nifâs in order to perform I’tikâf ‑ that is, she cannot perform I’tikâf in a stage of menstruation and Nifâs.
6. Consequently, a woman should, prior to the commencement of Masnun I’tikâf, determine whether the date of her menstruation will coincide with the period of I’tikâf. If the menstruation is expected to occur towards the end of the last ten days of Ramadhân, then she must not perform Masnun I’tikâf. However, she may perform Nafl I’tikâf for the period until the arrival of her menstruation.
7. If a woman has commenced I’tikâf, and thereafter menstruation commences during the duration of I’tikâf, then it is wâjib upon her to immediately abandon I’tikâf, as soon as her menstruation commences. In such a situation it is wâjib upon her to make qada I’tikâf of only the day in which she abandoned the I’tikâf (as a result of the intervention of menstruation). The procedure of such qadah is as follows:
After the woman becomes pure of such menstruation, she keeps fast on any day and performs I’tikâf. If the days remain in Ramadhân, then she may make qadha in Ramadhân in which case the fast of Ramadhân will be sufficient. However, if Ramadhân has terminated at the time of her becoming pure from such menstruation, then she must thereafter specifically keep fast qadha I’tikâf for one day. (Commentary to Behesti Zewar)
8. The place within the home demarcated by a woman for the purpose of I’tikâf will for the duration thereof fall within the hukm of the masjid. It is not permissible for her to move from such place without a Shar’î necessity. She cannot leave such place and enter any other portion or area of the home. If she does so, her I’tikâf will break.
9. The rules applicable to men relating to moving from the place of I’tikâf are also applicable to women. For those needs and necessities in relation to which it is permissible for men to leave the masjid, it is similarly permissible for women to leave the place of I’tikâf for such needs and necessities. (not Janazah). For those works in relation to which it is permissible for men to leave the masjid, it is similarly permissible for women to leave the place of I’tikâf for such works. Accordingly, women should, prior to commencing I’tikâf, thoroughly acquaint themselves with the rules relating to I’tikâf Masnun which have been discussed earlier under the heading “I’tikâf Masnun”.
10. During the I’tikâf, women may, whilst sitting in their place of I’tikâf indulge in sewing and knitting. They can advise and guide others in regard to matters affecting the home. However, they cannot leave the place demarcated for I’tikâf. Moreover, it is preferable if they concentrate during the I’tikâf on Dhikr, Tasbihat, Tilawat al‑Qur’an and ‘Ibadat. They should not spend too much time on other matters.
Source: Kitaabus Saum - Mufti Afzal Elias
Monday, August 15, 2011
Organisation Of The Quran
Quran is organized with respect to the location of revelation of verses, whether in Makkah or Madinah.
Location of revelation and contents:
Qur’an is organized with respect to the location of revelation of verses, whether in Makkah or Madinah. The part of the Qur’an that was revealed in Makkah, almost two-third, carries the title, “Makki” and remainder carries the title “Madani”. Makki part emphasizes belief of Tawheed (Islamic monotheism), Risalah (guidance of mankind through Allah’s selected prophets and messengers) and Aakhira (destruction of this world and the life hereafter that includes physical and spiritual resurrection of humankind, the day of judgment and the life of paradise or hell) whereas the Madani part emphasizes ‘Ibadat (servitude to Allah) and Mu’amilat (all aspects of relationship with other beings). Many scholars look at the content of verses and can speculate whether it was revealed in Makkah or Madinah. For example, qital (one aspect of jihad) was ordained in Madinah whereas in the Makki period emphasis was on keeping the hands tied in face of adversity and persecution. Similarly, orders of Zakat (wealth cleansing tax), Hudood (legally defined crimes and their punishment) and Hajj (pilgrimage to Makkah) were revealed in Madinah.
Structure of the Qur’an:
Qur’an has words, ayahs (verses) and Surahs (chapters). Scholars have taken the time to count the number of letters and words but it is not relevant to our study. Those who are interested can find information about letters and words in the books about the Qur’an.
Aayat (verses):
The Qur’an is divided into Ayahs or signs, commonly translated as verses. An ayah may consist of a full sentence more than one sentence or part of a sentence. What makes an ayah is revealed knowledge not a decision of the Prophet Muhammad or any scholar. The sequence of appearance of ayat is also revealed knowledge. Ayahs may be Makki or Madani but in the opinion of some scholars, some ayah may consist of a part Madani and another part Makki; an example is the last verse of Surah Muzammil. The Qur’an has approximately 6,300 ayat. Due to various conventions used there is a slight discrepancy in counting the total number of ayat. For example, according to one convention Surah Al-Fatiha has seven ayahs that includes Bismillah and another convention the seven ayat excludes Bismillah. One convention includes 113 Bismillah as part of chapters and the other convention excludes it.
Surahs (chapters):
A group of ayat has been declared to make up a Surah. Surahs vary in length, shortest ones have only three ayahs and the longest one has 286. There are 114 Surahs in the Qur’an numbered from 1 to 114. Surah means something divided or walled from both sides. All Surahs begin with Bismillah except Surah No. 9 called At-Taubah or the Repentance. All Surahs have been divided into Makki and Madani but a Makki Surah may contain a few verses revealed in Madinah and vice versa. There are some differences of opinion among the scholars of the Qur’an regarding the place of revelation of a few verses and their inclusion into a given Surah. All Surahs have been given names but not titles. A title is a brief, one word or two words description of the contents but name is not a description. For example, the name John or Yahya does not describe anything about this person but Dr. Yahya has a title Doctor describing his education. Similarly, names of Surahs like Al-Baqarah (the Cow) or Al-Ankaboot (the Spider) are not titles of those Surahs but only names. If they were titles, the Surah would be about the cow and spider, respectively. However, in some rare cases a name of a Surah may also be its title, such as Surah Yusuf.
Referring to the Qur’anic words and ayat:
The most scientific method is the one given to us by the Prophet Muhammad, that is Surah and verse. Since all Surahs and ayat within them are numbered, the most scientific method is to provide the Surah and ayah number. For example Ayat al-Kursi is 2:255, that is Surah 2 (Al-Baqarah) and ayah 255. Some scholars prefer the reference “Al-Baqarah 255” or Al-Baqarah (2): 255.
The organization of ayat and Surah and their order is revealed by Allah to His Prophet.
Scholars after the Prophet have done additional division of the Qur’an for the convenience of recitation of the whole Qur’an in a set period like one week, one month or two months and so on.
Manazil (stations):
The Qur’an is divided into seven approximately equal parts for the convenience of reciting the whole Qur’an in one week. Each of the seven parts is called “Manzil” or station or the plural is Manazil or stations. There is some indication that Prophet Muhammad may have suggested such a division but there is no definite proof of it. A Manzil (singular of Manazil) consists of a number of whole Surahs as given below. If we take Surah 1 as preface of the Qur’an and exclude it from the seven Manazil, the division of Manazil follows:
Manzil No. 1. Surahs 2, 3 and 4.
Manzil No. 2. Surahs 5 to 9.
Manzil No. 3. Surahs 10 to 16.
Manzil No. 4. Surahs 17 to 25.
Manzil No. 5. Surahs 26 to 36.
Manzil No. 6. Surahs 37 to 49.
Manzil No. 7. Surahs 50 to 114.
Juz (Part):
In South Asia, Juz is also called “Para”. The Qur’an was equally divided into thirty parts, perhaps based on the number of pages disregarding content or Surah. This was done for the convenience of reciting the whole Qur’an in thirty days or one month. Each Juz is also divided into four quarters or four “ruba”. The Qur’an copies printed anywhere in the world have Juz and quarter markings as ruba’ (first quarter), nusf (one-half) and al-thulatha (three-quarter). This gives 120 quarter-parts of the Qur’an giving the flexibility of reciting the whole Qur’an in equal parts in 30, 60 or 120 days. This type of partitioning of the Qur’an is used very much in South Asia whereas the Arab world does not make much use of it. Even referring to Qur’anic verses South Asians would talk in terms of “Para” number as they carry numbers from 1 to 30 for each Juz. This kind of referring to the Qur’an verses is very unscientific because it does not provide precise location of the verse. If someone says that a verse is in 15th Para, it is not precise enough to find it easily.
Hizb (group):
According to this system each Juz is further divided into two Hizbs and each Hizb is further divided into four quarters. It means that a Juz has two Hizbs and eight Hizb-quarters or each Juz-quarter has two Hizb-quarters. The whole Qur’an is divided into 240 Hizb-quarters. This allows a person to recite the Qur’an in small groups of verses and complete the recitation in one-month to eight-month period. In addition, Hizb partitioning of the Qur’an allows a Muqri (Qur’an reciter) to recite one Hizb in each Raka’ah of Salat at-Traweeh and finish one Juz every night in eight Raka’hs thereby completing the whole Qur’an in 30 nights of Ramadan. Partitioning of the Qur’an in Hizb is not found in the copies printed in South Asia.
Ruku’ (bowing or section):
Some Muslims prefer to do 20 raka’ah every night for Salat At-Taraweeh during the month of Ramadan, that is, recite a section and go to ruku’ (bowing). They had to find markers to recite a portion of the Qur’an in each Raka’ah while completing a topic. In South Asia the tradition is to complete recitation of the whole Qur’an in 27 nights. This required partitioning of the Qur’an in 27 x 20 = 540 sections excepting the Surah al-Fatiha. When such partitioning was done they ended up with 556 (+1 for Surat al-Fatiha) sections. Evidently, they did not go back to redo the partitioning to come with 540 sections. The Qur’an copies printed in South Asia have Ruku’ or Section markings showing number of the ruku’ within the Surah, within the Juz and ayah number within the ruku’. Traditionally, South Asian Muslims may give reference of a ayahs from the Qur’an by referring to the ruku’ number and Juz number but such system is unscientific and it is not universally acceptable. Qur’an copies printed in the Arab world do not include ruku’ markings.
Groups of Surahs:
Some Qur’an scholars talk in terms of groups of Surah or complementary couples of Surahs. These complementary groups or couples are based on the themes and like contents. For example, there is a group of Musabbihat, five Surahs that begin with glorification of Allah (Sabbah lillahi or Yusabbihu lillahi). There are many other groups of Surahs that have been suggested. Also, there are twins or complementary couples, such as Surahs 2 and 3 make a couple, Surahs 91 and 92 is another couple. According to such scholars most of the Qur’an consists of complementary couples.
Saturday, August 13, 2011
Patience in the Quran
Brief Islamic perspective regarding Patience in the Quran:
Imam Ahmad said: “Allah has mentioned patience in the Qur’an in ninety places.” Here, we will list the different contexts in which patience appears.
1. Instruction. Patience in enjoined upon believers:
“And be patient for your patience is but by Allah…” (an-Nahl 16:127).
“Now await in patience the command of your Lord…” (at-tur 54:48).
2. That which is opposite to patience is forbidden:
“…and be in no haste about the (unbelievers)…” (al-Ahqaf 46:35).
“So lose not heart nor fall in despair…” (Al ‘Imran 3:139).“…and be not like the Companion of the Fish (i.e. Yunus [AS]) – when he cried out in agony” (al-Qalam 68:48).
3.Patience is made a condition of success and prosperity:
“O you who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah; that you may prosper” (Al ‘Imran 3:200).
4. The rewards of those who exercise patience will be doubled:
“Twice will they be given their reward, for that they have persevered…” (al-Qasas 28:54).
“…Those who patiently persevere will truly receive a reward without measure!” (az-Zumar 39:10).
Sulayman ibn Qasim said that the reward of every deed is known, except for the reward of patience, which will be like heavy rain.
5. Patience and îman are prerequisites for leadership in religion:
“And We appointed, from among them, leaders, giving guidance under Our commands, so long as they persevered with patience and continued to have faith in Our Signs” (as-Sajdah 32:24).
6.Patience is the way to earn the companionship of Allah:
“…and be patient and persevering: for Allah is with those who patiently persevere” (al-Anfal 8:46).
Abu Ali ad-Daqqaq said:
“People who have patience are the true winners in this world and the next, because they have the companionship of Allah.”
7.Allah will reward those who have patience with a threefold reward: blessings, mercy and guidance:
“…but give glad tidings to those who patiently persevere – who say, when afflicted with calamity: ‘To Allah we belong, and to Him is our return’ – they are those on whom (descend) blessings from their Lord, and Mercy and they are the ones that receive guidance” (al-Baqarah 2:155-7).
When people came to offer their condolences to one of the salaf, for some calamity that had befallen him, he said:
“Why should I not practice patience, when Allah has promised those who have patience three rewards, each of which is better than this world and everything in it?”
8.Patience is a means of seeking Allah’s help:
“…seek (Allah’s) help with patient perseverance and prayer…” (al-Baqarah 2:45).
So whoever has no patience has no help.
9.Patience and taqwa are conditions for Allah’s help and support:
“Yea – if you remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels making a terrific onslaught” (Al ‘Imran 3:125).
10.Patience and taqwa are a great protection against the cunning of enemies:
“…But if you are constant and do right, not the least harm will their cunning do to you…” (Al ‘Imran 3:120).
11.The angels will salute the people of patience in Jannah:
“…and angels shall enter unto them from every gate (with the salutation of): ‘Peace unto you for that you persevered in patience! Now how excellent is the final Home!’ ” (ar-Ra’d 13:24).
12.Allah made it permissible to treat our enemies no worse than they treat us, but He has made it clear that practising patience is better:
“And if you do catch them out, catch them out no worse than they catch you out: but if you show patience, that is indeed the best (course) for those who are patient” (an-Nahl 16:126).
13.Allah made patience and right actions a condition for forgiveness and great reward:
“Not so those who show patience and constancy, and work righteousness; for them is forgiveness (of wrong actions) and a great reward!” (Hud 11:11).
14.Allah has made patience a standard of courage and determination in the conduct of one’s affairs:
“But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs” (ash-Shura 42:43) “(Luqman said:) ‘O my son! …enjoin what is just, and forbid what is wrong: and bear with patient constancy whate’er betide you, for this is firmness (of purpose) in (the conduct of) affairs” (Luqman 31:17).
15.Allah has promised the believers His support and victory, and has said that they deserve this because of their patience:
“…The fair promise of your Lord was fulfilled for the Children of Israel, because they had patience and constancy…” (al-A’raf 7:137).
16.Allah has made patience a condition of His love:
“How many of the Prophets fought (in Allah’s way), and with them (fought) large bands of godly men? But they never lost heart if they met with disaster in Allah’s way, nor did they weaken (in will) nor give in. And Allah loves those who are firm and steadfast (as-sabirîn)” (Al ‘Imran 3:146).
17.Allah has made patience a condition of receiving many blessings:
“But those who had been granted (true) knowledge said: ‘Alas for you! The reward of Allah (in the Hereafter) is best for those who believe and work righteousness: but this none shall attain, save those who steadfastly persevere (in good)” (al-Qasas 28:80).
“And no one will be granted such goodness except those who exercise patience and self-restraint – none but persons of the greatest good fortune” (Fussilat 41:35).
18.Allah has mentioned that only those who practise patience and gratitude will benefit from the Signs of Allah:
“Do you not see that the ships sail through the Ocean by the grace of Allah? – that He may show you of His Signs? Verily in this are Signs for all who constantly persevere and give thanks” (Luqman 31:31).
“And among His Signs are the ships, smooth-running through the ocean, (tall) as mountains. If it be His Will, He can still the Wind: then they would become motionless on the back of the (ocean). Verily in this are Signs for everyone who patiently perseveres and is grateful” (ash-Shura 42:32-33).
19.Allah praised Ayyub (AS) for his patience:
“…Truly We found him full of patience and constancy, how excellent in Our service! Ever did he turn (to Us)!” (Sad 38:44).
Allah described Ayyub (AS) as excellent because of his patience, sot he person who fails to exercise patience when it is necessary will be regarded as a failure and a sinner.
20.Allah has given a general ruling that whoever does not have faith and does not belong to the people of truth and patience, is in state of loss. This means that the only true winners are people of patience:
“By (the Token of) Time (through the Ages), verily Man is in loss, except such as have Faith, and do right actions, and (join together) in the mutual teaching of the Truth, and of Patience and Constancy” (al-’Asr 103:1-3)
Commenting on this surah, Imam ash-Shafi’î said:
“If people thought deeply on this surah, it would provide enough guidance, as man cannot attain perfection without perfecting these two things, his knowledge and his actions, i.e. his faith and right actions. As he is required to perfect himself, so he is required to perfect others, which is joining together in mutual teaching of the truth. The foundation of all this is patience.”
21.Allah has mentioned that the main characteristic of those who attain salvation is patience and compassion:
“Then will he be of those who believe and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion. Such are the companions of the right had” (al-Balad 90:18).
22.Allah has mentioned patience alongside the pillars of Islam and iman, as He has mentioned it alongside salah: “Nay, seek (Allah’s) help with patient perseverance and prayer…” (al-Baqarah 2:45); alongside right actions:”Not so those who show patience and constancy, and do right actions; for them is forgiveness (of wrong actions) and a great reward” (Hud 11:11); alongside gratitude (shukr): “…Verily in this are Signs for everyone who patiently perseveres and is grateful” (ash-Shura 42:32-33); alongside truth: “…and (join together) in the mutual teaching of truth, and of patience and constancy” (al-’Asr 103:1-3); alongside compassion: “…those who believe and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion…” (al-Balad 90:17); alongside faith: “…so long as they persevered with patience and continued to have faith in Our Signs” (as-Sajdah 32:24); alongside truth:
“…for true men and women, for men and women who are patient and constant…” (al-Ahzab 33:35).
Allah has made patience the means for attaining His love, His companionship, His help and support, and His good rewards. This is sufficient honour and blessings.
Patience and Gratitude. By Ibn Qayyim al-Jawziyyah. An abridgement of his original work entitled, “Uddat as-Sabireen wa Dhakirat by TaHa Publications
Friday, August 12, 2011
Sunnats of the Hair
It is mustahab to comb the hair. Sayyidina Rasulullah Salallahu Alayhi Wasallam has urged us to do so. In a Hadith Hadhrat Ayesha Radiyallahu Anha says: “I used to comb the hair of Rasulullah Salallahu Alayhi Wasallam even when I was in a state of menstruation”.
The Ulama prove from this Hadith that it is permissible for a woman to look after and serve her husband, even during her periods. The entire body of a woman does not become najis (napaak/unclean) because of menstruation. In another Hadith, Anas Radiyallahu Anhu reports: “Rasulullah Salallahu Alayhi Wasallam often rubbed oil in his head and also often combed his beard. He put a cloth over his head, which became like an oil cloth due to the frequent use of oil.” The clothing becomes soiled due to the use of oil. This was against the noble habit of Sayyidina Rasulullah Salallahu Alayhi Wasallam who liked cleanliness. He put a cloth over his head so that the amaamah (turban) etc. would not become soiled.
These great Sunnats are not practiced upon these days, so let us make an effort to try and incorporate them into our lives. Remember that it is also a Sunnat to keep a comb in the pocket.
[Ahadith from Tirmidhi with commentary from “Khasaa’il-e-Nabawi Salallahu Alayhi Wasallam” by Sheikhul Hadith,
Maulana Muhammad Zakariyya Kandhelwi Rahmatullah Alayh]
The Turban
Someone enquired from Abdullah bin ‘Umar Radiyallahu Anhu: “Is it Sunnah to wear an ‘amaamah?” He replied: “Yes. It is a Sunnah.”
It is related by Imam Nawawi that Rasulullah Salallahu Alayhi Wasallam had two turbans. It was a continuous Sunnah to wear the turban. He said: “Wear an ‘amaamah (turban) regularly, for it increases one’s hilm (gentleness).”
In another Hadith it is stated that a turban should be worn regularly because it is a sign of Islam and it distinguishes between a Muslim and a kafir.
‘Amr bin Hurayth Radiyallahu Anhu reports: “... When Rasulullah Salallahu Alayhi Wasallam was reciting the khutbah on the mimbar, he wore a black turban on his mubarak head and its shamlah (end portion) was between his shoulders.” Although it is mentioned that he sometimes wore the shamlah on his right or left shoulders, the most correct method would be to leave it to hang between the shoulders.
May Allah make it easy for us to practice upon this wonderful Sunnah, fill us with gentleness and make us proud of being Muslims. Insha Allah, Ameen.
[Ahadith from Tirmidhi with commentary from “Khasaa’il-e-Nabawi Salallahu Alayhi Wasallam” by Sheikhul Hadith, Maulana Muhammad Zakariyya Kandhelwi Rahmatullah Alayh]
Dressing of Muhammed(PBUH)
We have become very slack in our method of dressing. Today we follow fashion rather than that which the Shari’ah has prescribed. Many amongst us feel that the prescribed dress code is outdated and ‘backward’ and that we should keep up with the times. Allah Ta’ala’s Shari’ah is eternal. It is never out of fashion and will never be outdated and backward. Thus it is always the best to follow the Shari’ah in all matters.
A person should, when dressing, diligently follow the preferred mode and abstain from the Makruh mode of dressing.
It is Waajib to dress in a manner where the Satr is covered at all times. The preferred manner is that which the Shari’ah has preferred and induced us to wear, such as wearing one’s best clothes on the two Eids, and wearing white on Fridays.
Makruh is that clothing which the Shari’ah has discouraged us from wearing. For example, a rich person should not always wear torn and tattered clothes.
Haraam clothing is that which the Shari’ah has prohibited us from wearing. For example, it is haraam for a man to wear silken clothing without a valid Shar’ee reason.
Abu Sa’eed Khudari Radiyallahu Anhu says: “When Rasulullah Salallahu Alayhi Wasallam put on a new garment, he would in happiness mention the garment’s name. For example, ‘Allah Ta’ala gave me this qamis (kurtah), amaamah (turban), sheet etc.’ then he would recite this dua:
Allahumma lakal hamdu kama kasauw-tanihi, as-aluka khayrahu wa khayra ma-sanu’a lahu wa a’udhu bika min sharrihi wa sharri ma-sanu’a lahu.”
[Oh Allah, all praise and thanks to You for clothing me with this (garment). I ask You for the good of it and the good of what it was made for and I ask Your protection from the evil of it and the evil of what it was made for.]
The goodness and badness of a garment is evident and “for the good and the bad for which it was made” means for summer and winter, elegance etc. For whatever reason it is worn, the goodness in it is that it may be used to obtain Allah’s Pleasure, such as performing Ibaadah with it. To use it for a bad cause would be in disobeying Allah or to create pride, arrogance etc.
Sayyidina Rasulullah Salallahu Alayhi Wasallam often wore old clothes as a sign of humility. The Sufis have for this reason chosen a rugged way of life. This leads one towards humility and keeps one away from pride and arrogance. It should however be born in mind that if (the wearing of such clothing) does not have this effect, then this manner is not preferred. It will cause more harm than good, as we see it happening in these times. Many a time this way (of dress) is adopted to show that one has reached the stage of perfection, whilst the tongue is asking (begging).
An incident of Abul-Hasan Shaadhali (who was among the great Sufis) is famous. Once he was wearing smart clothing. Some raggedly dressed person objected. He replied: “My dressing in this manner shows praise and gratefulness to Allah, whereas this state of yours shows a state of asking (begging). You, in your present state, are begging from the people”.
In short, it is better not to wear showy clothing, but only with the intention of humbleness and on condition that it does not lead one to some other harm.
On the other hand, if it is worn for some religious benefits, or to please a confidant who has given it as a present, then in this case, to wear elegant clothing will also be desirable and better. Rasulullah Salallahu Alayhi Wasallam once bought a set of clothing for twenty seven camels and wore it.
The Mashaa’ikh of Tasawwuf always preferred wearing simple clothing. The Masaa’ikh of the Naqshabandiyyah and Shaadhaliyyah orders usually wear elegant clothing. This is preferred because it saves one from the appearance of a beggar. Imam Shaadhali has said: “It is important that one should keep away from the deceit of the heart from both angles i.e. the gaining of fame by dressing shabbily, to show off by being humble, and to show pride by wearing smart, elegant clothing. All are dangerous to our spiritual upliftment.
[Ahadith from Tirmidhi with commentary from “Khasaa’il-e-Nabawi Salallahu Alayhi Wasallam” by Sheikhul Hadith, Maulana Muhammad Zakariyya Kandhelwi Rahmatullah Alayh]
The Significance of Ramadhaan
Sayyidinah Ubaadah bin Saamit Radiyallahu Anhu reported that, one day, upon Ramadhaan drawing near, Nabi Sallalahu Alayhi Wasalam said: “Ramadhaan, the month of blessings, has come to you. Therein Allah turns towards you and sends down to you His special Mercy, forgives faults, accepts prayers, looks at your competitions for the greatest good and boasts to His Malaa’ikah about you. Therefore, show to Allah your righteousness from yourselves. Verily the most pitiable and unfortunate one is the one who is deprived of Allah’s Mercy during this month.” (Tabraani)
Ramadhaan is the month during which the Qur'an was sent down as a guide to mankind and also as a Clear Sign for guidance and judgment (between right and wrong). Thus, every one of you who is present (at his home) during this month, should spend it in fasting. However, if anyone is ill or on a journey, then the prescribed period of fasting (which he has missed) should be compensated for by fasting at a later stage. Allah intends every facility for you. He does not want to put you through any difficulties. He wants you to complete the prescribed period of fasting and to glorify Him. In that He has given you guidance … that perchance ye shall be grateful.
Allah Ta’ala says in the Quraan:
“When My servants ask thee concerning Me, I am indeed close (to them). I listen to the prayer of every suppliant when he calls upon Me. Let them also, with a will, listen to My Call and believe in Me so that they may walk on the Right Way.”
In another verse it is mentioned:
“We have secured every man’s fate around his own neck. On the Day of Judgment We shall bring out for him a scroll which he will see, spread open.”
Thursday, August 11, 2011
Islam at a Glance
MUSLIMS’ BELIEF IN A NUTSHELL
“Say: We believe in Allah (God Almighty) and that which was revealed to Abraham and Ishmael and Isaac and Jacob and the tribes and that which was given to Moses and Jesus and to the Prophets from their Lord; we make no distinction between any of them, and to Him (God) we submit.” (Holy Qur’an 3:83)
ISLAM AND MUSLIM
Islam is an Arabic word which means peace, purity, acceptance and commitment. The religion of Islam is the complete acceptance of the teachings and the guidance of God, (i.e. surrender to the Will of Allah).
A Muslim is one who accepts freely and willingly the supreme power of Allah and strives for total re-organisation of his life according to the revealed teachings of God. He also works towards the establishment of a just social order which would totally reflect the guidance of God.
CONTINUITY OF MESSAGE
Islam is not a new religion. It is in essence the same message and guidance which Allah revealed to all His Prophets. ‘Say: We believe in Allah and that which was revealed to Abraham and Ishmael and Isaac and Jacob and the tribes and that which was given to Moses and Jesus and to the Prophets from their Lord; we make no distinction between any of them, and to Him we submit.’ (Holy Qur’an 3:83)
The message which was revealed to Muhammad, the last Prophet, is Islam in its comprehensive, complete and final form.
THE FIVE PILLARS OF ISLAM
Every action which is done with the awareness that it fulfils the will of Allah is considered an act of worship in Islam. Nevertheless, the specific acts of worship, termed the pillars of Islam, provide the framework of spiritual life.
They are the following:
- The declaration of faith: ‘I bear witness that there is none worthy of worship except Allah and that Muhammad is His servant and messenger; the prophethood of Muhammad obliges the Muslims to follow his exemplary life in every way.
- Prayers are prescribed five times a day as a duty towards Allah. They strengthen and enliven the belief in Allah and inspire man to a higher morality. They purify the heart and control the temptation towards wrong doing and evil. It should be stressed that while Allah does not need our prayers we cannot survive without His blessings and guidance. “0 you who believe! Seek help with patient perseverance and prayer, for Allah is with those who patiently persevere.” (Holy Qur'an 2:153)
- Fasting is observed once each year during the month of Ramadaan. This means abstention from food, drink and intimate marital relationship from dawn to sunset. and also from evil intentions and desires. It teaches love, sincerity and devotion. It develops a sound social conscience, patience, unselfishness and willpower. When we fast by choice. Allah remembers our sacrifice.
- Zakaat - payment annually of 2.5% of one's net savings as a purifying sum to be spent on the poor and needy. Zakaat implies that everything man possesses belongs to Allah and therefore anyone in need has a share in it.
- Pilgrimage (Hajj) to Makkah - once in a lifetime provided one has the means to do so. Hajj implies man's temporary suspension of all worldly activities and his realisation of himself as a naked soul in front of Allah alone.
TABLEEGH JAMAATH
Allah Taãla states that one reason for this Ummah being titled as the best of Ummahs, is the practice of 'commanding good and preventing evil'.
Nabi (Sallallaahu Álayhi Wasallam) states, "Whosoever from among you witnesses evil, he should change it with his hands. And if he is unable to do so then he should change it with his tongue. And if he is unable to do so with his tongue, then he should at least consider it to be wrong. And this is the weakest stage of Imaan." (Mishkãt)
Hadhrat Nuúmaan bin Basheer (Radhiallaahu Ánhu) says that Rasulullah (Sallallaahu Álayhi Wasallam) gave an example of people sailing on a boat having an upper deck and a lower deck. The people from the lower deck require water and request water from the people of the upper deck. The people from the upper deck refuse water so the people from the lower deck decide to make a hole on the floor of the ship and get water from the sea. Rasulullah (Sallallaahu Álayhi Wasallam) said, "If the people from the upper deck don't stop the people at the bottom from making a hole, the ship will sink and all the people travelling will drown." (Mishkãt vol. 2 p. 436)
Similarly, if people do not prohibit evil and sin in the society, the entire society - innocent and evil - will equally suffer.
Hadhrat Abu Hurayra (Radhiallaahu Ánhu) states that Rasulullah (Sallallaahu Álayhi Wasallam) said, "Command good and prohibit evil or else Allah will send such a punishment that will destroy everyone." (Ibid)
The above quotations of the Qurãn and Ahaadith of Rasulullah (Sallallaahu Álayhi Wasallam) are clear that commanding good and prohibiting evil is an emphasised injunction of Allah and His Rasul. Every person must carry out this injunction. All the Prophets (Álayhimus salaam) followed the footsteps of their respective Prophets and after the demise of their Prophet, they carried out the same mission. The Sahaaba of Rasulullah (Radhiallaahu Ánhum) spent their entire lives in commanding good and prohibiting evil. Since there is no Prophet to come, every Ummati of Rasulullah (Sallallaahu Álayhi Wasallam) is the deputy of the Prophet and has to carry on the mission of the Prophet. The people of Tabligh Jamaat sacrifice their time, wealth and comforts to undergo difficulty and hardships to go in the path of Allah - to carry out this Sunnah of the Prophets - commanding good and prohibiting evil.
As far as the Tabligh Jamaat is concerned, it is our humble view that they are acting upon this injunction of Allah Taãla and are fulfilling this obligation of Shariáh. the Jamaat advocates strict adherence to the Sunnah and confines itself within the ambit of the Shariáh. The purpose of any individual taking part in the noble work of Tabligh is firstly to reform oneself and dutifully save mankind from the fire of hell. The overwhelming success of the Jamaat is mainly because of the manifestation of the six points which involves the purification of the Naffs and the entity of Tawheed.
The word 'Tashkeel' literally means 'to form'. In the terminology of Tabligh, it means to urge the people to give time, to come out in the path of Allah for self reformation and propagating good for a number of days 3, 7, 40, 4 months, 1 year, etc. The number of days is also not compulsory, it is only recommended just as it is recommended that a person studying first aid, for example, serves one month as practicals. While he will not be an expert in medicine, he will know the basic things to do during an emergency. Similarly, a person going out for 3 days, 40 days, 4 months, etc. does not become an expert on Shariáh, but he will learn the basic requirements of Shariáh. The more time he gives, the more he will learn and perfect himself. The time frame is not a criteria according to Shariáh.
and Allah Ta'ala Knows Best
Mufti Ebrahim Desai, www.ask-imam.com
FATWA DEPT.
15 Adaab of Masjid
Mufti-e-Azam Hadhrat Maulana Muhammad Shafi’ Usmani (Rahimullah) writes the following chapter in his Tafseer “Maa’riful Qur’an”: Scholars have named fifteen items as etiquettes of the mosques. They are:
On entering the mosque one should greet the people already sitting there, with salam and if there is no one then say ‘Assalamu ‘Alayna Wa ‘Ala Ibadallahi-Saliheen’(but this is required when those present in the mosque are not offering their extra prayer or reciting Qur’an. If they are busy in any of these acts, then he should not greet them.)
After getting in the mosque one should offer two Rak’ats as tahiyyah tul-masjid. (This is required at a time when offering prayers is not prohibited, that is the time of sun rise, sun set or when sun is directly overhead.)
Should not carry out any transactions of sale or purchase in the mosque.
Should not carry any weapons in the mosque.
Should not make an announcement for the search for any of his lost items.
Should not raise his voice in the mosque.
Should not discuss worldly affairs in the mosque.
Should not quarrel with any one in the mosque.
Should not try to force his way into a row where there is no room.
Should not cross over in front of someone offering prayer.
Should avoid spitting or blowing of nose in the mosque.
Should not crackle fingers in the mosque.
Should not play with any part of the body.
Should keep clean of any filth, and should not take a baby or an insane along in the mosque.
Should keep busy in remembrance of Allah abundantly.
After listing these fifteen etiquettes Qurtubi has remarked that whoever has fulfilled these requirements has done justice with the mosque, and it has become a place of charm and security for him.
I have written a booklet on etiquettes and formalities of mosques under the title “Adaab-e-Masjid” (in Urdu). Anyone interested in the subject can consult it.
MOULANA TARIQ JAMEEL SB
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"Allah Ke Nabi (PBUH)" By Maulana Tariq Jameel held at Mian Channu on 20-08-2009
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"Behyai Ka Selab" By Maulana Tariq Jameel held at GC Faisalabad on 23-02-2006
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