DUTIES of the MORAL PERFECTION OF OTHERS - Commissions

 

 Quranic Foundations And Structure Of Muslim Society

(II) DUTIES OF COMMISSON 

END: Active struggle for creating an atmosphere conducive to morality and awakening the moral consciousness of one’s fellow-beings by word and deed.

 Preliminary:

The Holy Qur’an says:

“By Time (as it has unfolded through the ages, recording man’s successes and failures), verily man is in a state of loss, but not those who have Faith and do (constantly) righteous deeds, and exhort one another to Truth, and exhort one another to endurance (in the service of Truth).” (103:1-3).

The Holy Qur’an further warns that evasion of this active struggle leads to calamities of the highest magnitude, which afflict the innocent and the guilty alike:

“And fear the chaveisement that shall not afflict those alone who among you do wrong; and know that verily Allah is Severe in Chaveising.” (8:25).

 

DUTIES:

a.     Duty of Love;

b.    Duty of Respect.

 

(a) DUTY OF LOVE:

 

Active struggle for the fullest establishment of morality enjoined:

(1) The mission which has been entrusted by God to the Muslim community is the establishment of moral order in the world as a whole —a mission the fulfillment of which is the duty of every Muslim, man and woman:

“(O Muslims!) You are the best (ideological) community that has been raised up for mankind. You enjoin right conduct and forbid all that is wrong (i.e., evil); and you believe in Allah …” (3:110).

(2) This mission entails, however, certain difficult conditions. Hence, it is not possible for every Muslim to fulfill this mission. Consequently, while it is the duty of every Muslim to co-operate(4:85) in it to the best of his capacity and in the manner best suited to him, it is necessary that there should be a trained, disciplined and devoted band of Muslims who should lead the struggle. And this is what the Holy Qur’an has enjoined:

“Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones who attain felicity.” (3:104). 

(3) The basic struggle consists, thus, in propagating among mankind the Divine Teachings which form the very foundation and the life-blood of the moral order. This struggle has, however, to be pursued in the sublimest manner. The Holy Qur’an says:

“Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: For your Lord knows best who have strayed from His Path and who receive guidance.” (16:125).

(4) The establishment of the moral order necessitates finally the employment of state-authority for this purpose. The Holy Qur’an enjoins this function on the Islamic State:

“… Allah will certainly aid those who aid His (cause)—for verily Allah is Full of Strength, exalted in Might, (able to enforce His Will). (Muslims are) those who, if We give them authority in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong; and with Allah rests the end (and decision) of (all) affairs.” (22:40-41).

(5) The Holy Qur’an condemns the establishment of secret societies for evil ends. But it permits secret activity, if absolutely necessary, for the promotion of virtue:

“In most of their secret talks there is no good, but if one exhorts to a deed of charity or justice or conciliation between human beings, (secrecy is permissible): to him who does this, seeking the good pleasure of Allah, We shall soon give a reward of the highest (value).” (4:114).

 

(b) DUTY OF RESPECT:

 

Marriage permitted as the only means of fulfilling sexual need and made obligatory for preserving the moral health of society:

“Marry those among you who are single, or the virtuous ones among your slaves, male or female: if they are in poverty, Allah will give them means out of His Grace: for Allah encompasses all, and He knows all things. Let those who find not the wherewithal for marriage keep themselves chavee, until Allah gives them means out of His Grace.” (24:32).

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Source

to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times

 

DESIRABLES OF I’TIKAF

DESIRABLES OF I’TIKAF

Q.   What things are desirable in I'tikaf?

  These are:

             i.     Talking things pious and decent;

           ii.     Busying oneself in the recitation of the Qur-an;

         iii.     Studying and teaching to others the things of religion;

          iv.     Exhorting others to do good;

            v.     Sitting for seclusion in the main Masjid (with arrangement for the Jum'ah prayer).

TIMINGS FOR I’TIKAF

Q.   What is the minimum required duration for I'tikaf?

  As fasting is a precondition for Wajib I'tikaf, it must needs be for a minimum period of one day. Thus, it is not correct to intend for I'tikaf for part of the day, say two, three or four hours or for the night.

The time stipulated for the emphasized Masnun seclusion is the last ten days of Ramadhan. There is no stipulation of time for the Nafl I'tikaf. It could even be for five or ten minutes. If we make intention for I'tikaf each time we enter the Masjid we will get reward for seclusion for several for several times every day.

PERMISSIBLES OF I’TIKAF

Q.   Under what circumstances can a person observing I'tikaf come out of the Masjid?

  He can come out of the bounds of the Masjid for anyone of the following reasons:

             i.     For easing the call of nature;

           ii.     For having the commanded bath;

         iii.     On a Jum'ah day well in time to be able and reach the Jum'ah Masjid and say four Masnun Rak'ahs before the start of the Imam’s address;

          iv.     For calling the Azan from the spot fixed for it.

Q.   How far can one to go ease the call of nature?

  One can go to his house for the purpose however far it is. In case he has two houses, he must go to the one that is nearer the Masjid.

Q.   Can a person in I'tikaf come out of the Masjid to join the funeral prayers?

  If he had affirmed the intention to move out of his seclusion for such a purpose, he can do so. Otherwise, he cannot leave the Masjid.

Q.   What other things are permissible during the period of seclusion?

  Eating, drinking and buying things of necessity provided these things are not available inside the Masjid. Solemnization of one’s Nikah (marriage contract) is also permissible during I'tikaf.

UNDESIRABLES AND NULLIFIERS OF I’TIKAF

Q.   What things are undesirable in I'tikaf?

  Things undesirable in I'tikaf are:

             i.     Going completely speechless regarding it as a form of worship;

           ii.     Bringing and trading merchandise with in the premises of the Masjid;

         iii.     Indulging in quarrels or saying unseemly things.

Q.   What things nullify the I'tikaf?

  The following acts nullify the I'tikaf:

             i.     Coming out of the Masjid intentionally or through forgetfulness;

           ii.     Having sex act during I'tikaf;

         iii.     Overstaying in the house after the valid excuse for which one had come out of the Masjid (such as easing the call of nature etc.) was over;

          iv.     Coming out of the Masjid because of sickness or fear;

All the above circumstances will terminate the I'tikaf instantly.

Q.   Is it ordained to redeem a broken I'tikaf at later date?

  Redeeming an ordained I'tikaf that has been disturbed is ordained. Masnun and Nafl seclusions, if disturbed in the middle, need not to be redeemed.

I’TIKAF (SECLUSION IN A MASJID)

I’TIKAF (SECLUSION IN A MASJID)

Q.   What do we mean by I'tikaf (seclusion)?

  I'tikaf means staying in a Masjid as a mode of worship with the intention to please Al-lah. The stay should be in a Masjid where prayer is said in congregation.

Q.   Why is it considered a form of worship to stay in the Masjid?

  It is but natural that stay in a Masjid should be considered as an aspect of worship and a source of Al-lah’s pleasure because by doing so a person ensures his staying away from his wandering, his amusements, his revelries and his daily vocation.

Q.   At which place should a woman sit in seclusion?

  She should sit in seclusion in her own house at the place used by her for offering Salat. With the intention to sit in I'tikaf, she should remain there all the time. She should not leave the place or go to the courtyard or any part of the house, except for easing the call of nature. If, however, no place is fixed for worship in the house, she should earmark a spot for the purpose and sit there.

Q.   Enumerate some of the benefits accruing from I'tikaf?

  The following are some of the benefits of I'tikaf:

             i.     A person in I'tikaf in a way dedicates his entire body and time to the worship of Al-lah;

           ii.     Such a person keeps away from involvement in worldly affairs and therefore many possible acts of sin;

         iii.     Being in a state of seclusion makes him as though he were all the time busy, saying his prayers. For he is in effect all the time sitting in wait for Salat and congregational prayers;

          iv.     While in seclusion a person emulates the morals of angels because he is constantly worshipping and glorifying Al-lah;

            v.     Masjid being the house of Al-lah, a person in seclusion there is Al-lah’s neighbor, nay he is Al-lah’s very guest there.

Q.   How many types of I'tikaf are there?

  I'tikaf could be of three types:

             i.     Ordained;

           ii.     Emphasized precept of the Prophet (peace be on him) and

         iii.     Desirable.

Q.   Which I'tikaf is ordained?

  I'tikaf in response to a vow is ordained. It would occur if a person took a vow that should Al-lah answer his such and such prayer, he would sit for Al-lah for two or three or more days.

Q.   Which I'tikaf is the emphasized precept of the Prophet (peace be on him)?

  I'tikaf for the last ten days of Ramadhan is the Prophet’s emphasized precept. It should start on the 20^th of Ramadhan in the evening (at sunset) and end with the sighting of Id moon regardless whether the moon has been sighted on the 29^th or the 30^th of Ramadhan. This is an emphasized but sufficing precept of the Prophet (peace be on him). Which means that even if a few people do it, all the rest are absolved of their responsibility.

Q.   Which I'tikaf is desirable?

  All seclusion other than those that are either ordained or the Prophet’s emphasized precept are desirable. I'tikaf is allowed on any day of the year.

Q.   What are the conditions for I'tikaf to be in order?

  Preconditions for I'tikaf are:

             i.     One’s being a Muslim;

           ii.     Being clear of major uncleanness or menstruation (in the case of women);

         iii.     Sane state of mind;

          iv.     Having the intention to sit in seclusion;

            v.     Sitting for seclusion in a Masjid where congregational prayer is regularly held.

All these are conditions of general nature which hold good for all kinds of seclusion. In which hold good for all kinds of seclusion. In case of Wajib I'tikaf, however the person concerned must also be fasting.