#maliki school

[psychotrenny]

On a more serious note, the Islamic Revolutions of the 19th Century West Sudan (region) are interesting because they provide a relatively early example of holistic ideologically-motivated revolution that follows a deliberate plan of societal renovation. This contrasts with the many less directional revolutions that sought to solve very specific issues or merely change the individuals/associations who held power in society without changing the social structures themselves.

Like the backbone of these Islamic revolutionary movements derived from the West Sudanese intelligentsia and associated strata. Usman dan Fodio, Seku Amadu and Al-ḥājj 'Umar were all prominent scholars with close ties to the regional Islamic mercantile community, while much of their initial following derived from their students and the relatives of students. These movements also had very clear ideas of how they wanted to restructure society both socially and economically. While rallying against the specific misdeeds of local rulers (abuses of power, unfair taxation), each of reformers also had their sights set higher than the replacement of bad individuals with good ones.

Instead of merely removing the morally corrupt and religiously syncretic rulers, the reformers strove to expunging all pagan elements from broader society while establishing a stronger education system to more permanently spread and maintain orthodox Islam within their territories. And instead of merely lowering the taxes as new rulers they changed the basis that taxation laws were founded on; employing Maliki school Sharia instead of going entirely off the whims of worldly rulers. There were institutional changes to the very nature of Statehood in the region too. States were no longer ruled by kings who were divine personages themselves; they were replaced by Amirs who functionally first among equals with the other governing scholars. This meant that many formerly powerful institutions were either rendered impotent (Palace Slave officials) or eliminated altogether (the office of Queen mother/sister). Like through their study of Islamic literature and analysis of the societies they lived in, these scholars came up with a plan to change their societies and to one extent or another put it into action. The changes the wrought went far far deeper than the names of the rulings families

Mind you it's important not to exaggerate the extent of these changes. They may have deliberately altered the nature and mechanisms of culture and politics, but the mode of production did not receive similar treatment. There were certainly economic changes in the region throughout the 19th century but these were driven more by international trade relations than any domestic political programmes*; a decline in demand for slaves and increase in demand for the agricultural products from the region (Kola Nuts, Peanuts, Palm Oil etc.) meant a region wide decrease in the export of slave as more of them were retained locally for employment in agriculture. However this was a process that occurred throughout West Africa rather than being confined to the Islamic Sudan; it was not a result of deliberate effort by Islamic Reformists. These were revolutions of the Superstructure, not the Base. To put it in European terms they had much more in common with the Liberal revolutions of the 18th century than the Communist ones of the 20th.

Still the fact that there was any kind of genuine ideological program at all, complete with its share of well known thinkers and an entire library of relevant literature, certainly makes it more recognisable to the modern revolutionary than many of the other civil wars and succession disputes given such a title. Even ignoring how important this process was for the West Sudan specifically, it's a very interesting slice of history that more people should be at least aware of. This post was largely based on volume 6 of the UNESCO General History of Africa (mainly chapters 21-3) and I'd highly recommend reading the whole thing if you're curious. At bare minimum it should be remembered that this sort of history is not unique to Europe

*I've definitely read a paper (which I cannot for the life of me find in my notes so if anyone knows something relevant it would be greatly appreciated) that suggests these processes aided the Islamic Reformers as many of the Pagan/Syncretic rulers relied mostly on slave raiding and sale while the more orthodox Islamic communities were already more involved in plantation production. However I've seen nothing to suggest this was a direct influence on or result of Islamic Reformist politics and a similar process occurred in the Pagan kingdoms to the South and East too

[tamamita]

Is masterbation haram

Mixed among schools of Islam. The Shafi'i and Maliki schools of Sunni Islam prohibits it, the Hanafi and Hanbali schools are fine with it if one is in a state of extreme sexual desire. Some Salafist scholars consider it obligatory if one can't satiate their sexual desire. (Rare Salafism w)

Most Ja'afari (Shi'a) scholars are of the opinion that it's prohibited and that Mut'ah (temporary marriage) acts as a solution to that. Minority scholars say it's fine, while some say it's fine for women (go women, I guess).

[transgenderer]

Khamr (Arabic: خمر) is an Arabic word for wine or intoxicant.[a] It is variously defined as alcoholic beverages, wine or liquor.[1]

In fiqh, it refers to certain forbidden substances, and its technical definition depends on the madhhab or legal school. Most jurists, including those from the Maliki, Shafiʽi, Hanbali, Ahl-i Hadith legal schools have traditionally viewed it as general term for any intoxicating beverage made from grapes, dates, and similar substances.[2] Hanafi jurists restricted the term to a narrower range of beverages.[2] Over time, some jurists classified other intoxicants, such as opium and khat, as khamr, based on a hadith attributed to Muhammad stating, "The Holy Prophet said: 'every intoxicant is khamr, and every intoxicant is forbidden.'"[2][3] Other traditions attributed to Muhammad, however, indicated that khamr may be made from two plants, the grapevine and the date palm.[4] There are some faqīhs, particularly of the Hanafi school, who take the concept of khamr literally and forbid only grape-based (or date-based) alcoholic beverages, allowing those made with other fruits, grains, or honey. This is, however, a minority opinion.[5][6]

okay so the quran ONLY prohibits khamr and khamr is only wine. like. they HAD beer (i mean, i assume? it was antique arabia. they had to have beer. beer like, comes from there). here are the lines from the quran about it:

They ask you about wine (khamr) and gambling. Say, "In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit."

"O you who acknowledge, Do not go near prayer, (Salat) while you are stupified (under influence), until you know what you are saying"

O you who have believed, indeed, intoxicants (khamr), gambling, [sacrificing on] stone altars [to other than God], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.

the last one is a list! he could have included beer on the list! the quran totally permits beer. like. i just dont think theres an argument that it forbids beer. ESPECIALLY because none of these even say its forbidden they just say its bad for you basically (ok. the first one it says its sin but it ALSO says its benefit). i can see an argument for being careful doing it around prayer times. but cmon. you can get a little buzzed in the big gap between sundown prayer and sunup prayer. also beer and wine are very different beverages. especially beer of muhammads time!

anyway. the if the muslims are gonna have all these rules they need to follow the jews and rules-lawyer their way out of like 95% of them. also they should treat hadith like the talmud, of value but certainly not infallible.

[tarragonblack1235813213455]

THEOLOGY

ABRAHAMIC RELIGIONS ->

THE THREE MAJOR ABRAHAMIC RELIGIONS are, in order of appearance, JUDAISM, CHRISTIANITY, and ISLAM, but there are other MINOR RELIGIONS.

■JUDAISM is an Abrahamic monotheistic religion based on the covenant shared between God and Abraham.

The holy scriptures of JUDAISM are called the TANAKH, after the first letters of its three parts in the Jewish tradition. T: TORAH, the Teaching of Moses, the first five books. N: NEVI'IM, the books of the prophets. KH: KETUVIM, for the Writings, which include the psalms and literature for the wise.

ORTHODOX JUDAISM is the belief in a strict interpretation of Jewish law, which should be grounded in the Torah. As such, the revelation given to Moses from God on Mount Sinai is made glorious and just.

CONSERVATIVE JUDAISM is the belief in marriage and membership as a Jew. Other characteristics will include support of the Zionist movement and the rejection of the immutability of the "Torah" and the "Talmud" while still having faith in the eternal truth upon which it is based.

REFORM JUDAISM is the belief of the renewal in our living Covenant with God, the people of Israel, humankind, and the earth by acknowledging the holiness present throughout creation – in ourself, in each other, and in the world at large – through practice that will include reflection, study, worship, ritual, and much more.

■CHRISTIANITY is an Abrahamic monotheistic religion centered around the birth, life, death and resurrection of Jesus Christ.

THE BIBLE is the holy scripture of the Christian religion, purporting to tell the history of the Earth from its earliest creation to the spread of Christianity in the first century A.D. Both the Old Testament and the New Testament have undergone changes over the centuries.

□ROMAN CATHOLICISM

Roman catholicism is a branch of Christianity which has its belief about the sacraments, the role of the Bible and tradition, the importance of the Virgin Mary and the saints, and the papacy.

HISTORY OF THE REFORMATION

THE REFORMATION was a reform movement in religious belief that swept through Europe in the 16th century. It caused the creation of a branch of Christianity called PROTESTANTISM, a name used collectively to refer to the many religious groups that separated from the Roman Catholic Church due to their difference in doctrine.

□PROTESTANTISM

Protestantism is a branch of Christianity which will deny the universal authority of the Pope and affirm all of the Reformation principles of justification by faith alone, the priesthood available to any practitioner, and the Bible as the only source of revealed truth.

□QUAKERISM

Quakerism is a branch of Protestantism

Follow your "inner light"

The Bible

Equality for all

God is accessible to everyone

No clergy

No religious ceremonies

No sacraments

LOCATION -> England

WHEN -> 17th Century

Adventism

Anglicanism

Anabaptism

Baptism

Irvingianism

Lutheranism

Methodism

Moravianism

Pentecostalism

Waldensianism

■ISLAM is an Abrahamic monotheistic religion that was revealed to Muhammad, a prophet of Allah, and written down in the Qur'an years later by his followers.

SUNNI

Muhammad did not specifically appoint a successor to lead the Ummah before his death. This sect did, however, approve of the private election of the first companion, Abū Bakr. In addition to the previous mentioned, Umar ibn al-Khaṭṭāb, ʿUthmān ibn ʿAffān, and ʿAlī ibn Abī Ṭālib are also accepted as al-Khulafāʾ ur-Rāshidūn. After this, they believe that Muhammad intended that the Muslim community choose a successor, or caliph, by consensus. A practitioner of this sect will base their religion on the Quran and the Sunnah as understood by the majority of the community under the structure of the four schools of thought. These are HANAFI, MALIKI, SHAFI'I and the HANBALI.

SHI'A

Muhammad's family, the Ahl al-Bayt, including all of his descendants, have distinguished spiritual and political authority over the community. It is believed that Alī ibn Abī Ṭālib was the first of these descendants and the rightful successor to Muhammad. As a result, it was rejected that the first three Rāshidūn caliphs have legitimacy.

------------------------------------------

ETHICAL RELIGIONS ->

THE THREE MAJOR ETHICAL RELIGIONS are BUDDHISM, TAOISM, AND CONFUCIANISM.

■BUDDHISM is an ethical religion that was revealed by Siddhartha Gautama for anyone to gain spiritual enlightenment if that person followed the eight-folded path along with a personal commitment to any noble truth given to him/her through the journey of life in order to reach nirvana.

■TAOISM

■CONFUCIANISM

[ahlulbaytnetworks]

The Divinely appointed and chosen 6th Holy Imam, Imam Jafar al-Sadiq (a.s.), would say when struck with an affliction: "All praise be to Allah who did not allow my religion to be afflicted."

-Bihar al-Anwar, volume:78, p. 268, number: 183

According to a narration, the Holy Imam (a.s.), had over four thousand students who would learn various subjects from him. This included both religious sciences such as jurisprudence, exegesis and Hadith as well as other sciences such as chemistry, medicine, mathematics and astronomy. Some of his students included Jabir Ibn Hayyan, the famous chemist, as well as key figures in Islamic knowledge such as Abu Hanifa, the leader of the Hanafi school in Islam. He was also praised by Malik ibn Anas, the leader of the Maliki school, as the most knowledgeable and pious scholar in their time. Alhamdulillah!

On his Divine martyrdom anniversary, we send peace and blessings upon him, may Allah (SwT) continue to bless his Pure soul and may Divine radiating Light continue to shine upon his blessed grave, bi haqqi Sayeda Fatima Az-Zahra (a.s.).

اَللَّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَّآلِ مُحَمَّدٍ وَّعَجِّلْ فَرَجَهُمْ

-Farida 0izamsi Sanni

[ducksworth]

A Recipe for Garlic Bread

During the time of the Prophet Muhammad, marriage served primarily as a social tool of monetary gain or Arabian tribal politics, with men often engaging in polygynous relationships in which they were permitted multiple wives (in Islam the number of permitted wives is held concretely at four). In an Islamic context the case of matrimonial consent is clouded by Muhammads marriage to his wife A’isha as a minor without her consent in contrast to his declaration that permission should be obtained by the father of the marriageable woman from her directly. Guardians had full reign over the marriage affairs of their children as minors, regardless of sex. Though the issue of the power of consent becomes significantly more muddied when comparing the situational consent between the sexes. Witthin the three of the primary Sunni schools of legalism (Abu Hanafi, Maliki, and Shafi’i) one of the main debates surrounding matrimonial consent in Islamic societies revolves around the role of the guardian (wali) in the marriage process. The power of a guardian (often a father) to marry off their child is referred to as ijbar. In situations where a woman is either: 1) a non-virgin, or 2) at the age of majority (bulugh), disagreements arise between the schools. Hanafi scholars believe that a woman at the age of majority is the sole party of consent in matrimonial situations regardless of virginal status, Shafi’i recognizes the inability of minors to give consent, and Maliki the power of ijbar over a woman should she be a virgin or a minor.

-crush 4-5 cloves of garlic (or as much as desired) 

-add the garlic to 1-2tbsp of butter in a microwave safe container and melt for 20sec

 -add 1-2tbsp of mayo and your thyme and oregano (half a teaspoon of each is enough) 

-spread on bread of choice (i used ciabatta) 

-broil on high for 5 minutes or until bubbling 

-remove from oven and add 4 slices of cheese (i used harvarti though other varieties of white cheese should work) 

-broil on low for 3 more minutes or until cheese begins to brown 

-enjoy!

[tawakkull]

ISLAM 101: SPIRITUALITY IN ISLAM: PART 115

The meaning of Tasawwuf

Part 10

So far we have spoken about Tasawwuf in respect to Islam, as a Shari‘a science necessary to fully realize the Sacred Law in one’s life, to attain the states of the heart demanded by the Qur'an and hadith. This close connection between Shari‘a and Tasawwuf is expressed by the statement of Imam Malik, founder of the Maliki school, that “he who practices Tasawwuf without learning Sacred Law corrupts his faith, while he who learns Sacred Law without practicing Tasawwuf corrupts himself. Only he who combines the two proves true.” This is why Tasawwuf was taught as part of the traditional curriculum in madrasas across the Muslim world from Malaysia to Morocco, why many of the greatest Shari‘a scholars of this Umma have been Sufis, and why until the end of the Islamic caliphate at the beginning of this century and the subsequent Western control and cultural dominance of Muslim lands, there were teachers of Tasawwuf in Islamic institutions of higher learning from Lucknow to Istanbul to Cairo.

But there is a second aspect of Tasawwuf that we have not yet talked about; namely, its relation to Iman or ‘True Faith,’ the second pillar of the Islamic religion, which in the context of the Islamic sciences consists of ‘Aqida or ‘orthodox belief.’

All Muslims believe in Allah, and that He is transcendently beyond anything conceivable to the minds of men, for the human intellect is imprisoned within its own sense impressions and the categories of thought derived from them, such as number, directionality, spatial extension, place, time, and so forth. Allah is beyond all of that; in His own words,

“There is nothing whatsoever like unto Him” (Qur'an 42:11)

If we reflect for a moment on this verse, in the light of the hadith of Muslim about Ihsan that “it is to worship Allah as though you see Him,” we realize that the means of seeing here is not the eye, which can only behold physical things like itself; nor yet the mind, which cannot transcend its own impressions to reach the Divine, but rather certitude, the light of Iman, whose locus is not the eye or the brain, but rather the ruh, a subtle faculty Allah has created within each of us called the soul, whose knowledge is unobstructed by the bounds of the created universe. Allah Most High says, by way of exalting the nature of this faculty by leaving it a mystery,

“Say: ‘The soul is of the affair of my Lord’” (Qur'an 17:85).

The food of this ruh is dhikr or the ‘remembrance of Allah.’ Why? Because acts of obedience increase the light of certainty and Iman in the soul, and dhikr is among the greatest of them, as is attested to by the sahih hadith related by al-Hakim that the Prophet (Allah bless him and give him peace) said,

“Shall I not tell you of the best of your works, the purest of them in the eyes of your Master, the highest in raising your rank, better than giving gold and silver, and better for you than to meet your enemy and smite their necks, and they smite yours?” They said, “This—what is it, O Messenger of Allah?” and he said: Dhikru Llahi ‘azza wa jall, “The remembrance of Allah Mighty and Majestic.” (al-Mustadrak ‘ala al-Sahihayn, 1.496).

Increasing the strength of Iman through good actions, and particularly through the medium of dhikr has tremendous implications for the Islamic religion and traditional spirituality. A non-Muslim once asked me, “If God exists, then why all this beating around the bush? Why doesn’t He just come out and say so?”

The answer is that taklif or ‘moral responsibility’ in this life is not only concerned with outward actions but with what we believe, our ‘Aqida—and the strength with which we believe it. If belief in God and other eternal truths were effortless in this world, there would be no point in Allah making us responsible for it, it would be automatic, involuntary, like our belief, say, that London is in England. There would no point in making someone responsible for something impossible not to believe.

But the responsibility Allah has placed upon us is belief in the Unseen, as a test for us in this world to choose between kufr and Iman, to distinguish believer from an unbeliever, and some believers above others.

This why strengthening Iman through dhikr is of such methodological importance for Tasawwuf: we have not only been commanded as Muslims to believe in certain things but have been commanded to have absolute certainty in them. The world we see around us is composed of veils of light and darkness: events come that knock the Iman out of some of us, and Allah tests each of us as to the degree of certainty with which we believe the eternal truths of the religion. It was in this sense that ‘Umar ibn al-Khattab said, “If the Iman of Abu Bakr were weighed against the Iman of the entire Umma, it would outweigh it.”

Now, in traditional ‘Aqida one of the most important tenets is the wahdaniyya or ‘oneness and uniqueness’ of Allah Most High. This means He is without any sharik or associate in His being, in His attributes, or in His acts. But the ability to hold this insight in mind in the rough and tumble of daily life is a function of the strength of certainty (yaqin) in one’s heart. Allah tells the Prophet (Allah bless him and give him peace) in Surat al-A‘raf of the Qur'an,

“Say: ‘I do not possess a benefit for myself or harm, except as Allah wills’” (Qur'an 7:188),

yet we tend to rely on ourselves and our plans, in obliviousness to the facts of ‘Aqida that ourselves and our plans have no effect, that Allah alone brings about effects.

If you want to test yourself on this, the next time you contact someone with good connections whose help is critical to you, take a look at your heart at the moment you ask him to put in a good word for you with someone and see whom you are relying upon. If you are like most of us, Allah is not at the forefront of your thoughts, despite the fact that He alone is controlling the outcome. Isn’t this a lapse in your ‘Aqida, or, at the very least, in your certainty?

[drmaqazi]

HOW TO PERFORM PRAYER OF THANKFULNESS  (SALAT-UL SHUKR)

(SUJUD-ASH-SHUKR)

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah (Subhanahu wa Ta’ala) and His Messenger (Sall Allahu ‘alaihi wa Sallam)

1-It is a commendable act to thank Allah (Subhanahu wa Ta’ala) when something good befalls you. You can express your gratitude to Allah (Subhanahu wa Ta’ala) by offering Sujud ash-shukr (prostration of thankfulness).

2-Such Sajdah (prostration) requires the same conditions required by Salah (ritual Prayers), according to the majority of jurists.

Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states:

What’s Sujud ash-shukr?

The majority of Muslim jurists agree on the permissibility of offering Sujud ash-shukr to express gratefulness to Allah (Subhanahu wa Ta’ala) as He showers His bounties explicitly and implicitly on man. Such type of Sujud is an aspect of thanksgiving. 

It is one prostration only Sujud ash-shukr should meet the same requirements as the prostration in Prayer, such as Taharah (purity), facing the Qiblah (the direction of the Ka’bah), wearing the proper Islamic dress and so on, as the majority of jurists agree.

The rituals of Sujud ash-shukr are to have the prior intention, to say “Allahu Akbar” at the beginning, to prostrate once, and finally to end the prayer by saying “As-Salamu `alaikum wa Rahmatullah.”

Scholars of the Maliki School of Fiqh are of the opinion that there is nothing called Sujud ash-shukr. Rather it is commendable to offer two Rak’ahs of Prayer whenever something good befalls one or some evil is warded off.

[manchesterislamic]

Schools of Islam: A Journey Through Islamic Thought and Practice

Islam, one of the world's major religions, is not a monolithic entity but rather a rich tapestry of beliefs and practices. This diversity is encapsulated in the various schools of thought within Islam, each with its unique interpretations and traditions. Understanding these schools is crucial for appreciating the multifaceted nature of the Islamic faith. This blog will explore the primary schools of Islam, their origins, key beliefs, and practices.

1. Introduction to Islamic Schools of Thought

Islam, like any major religion, encompasses a wide range of interpretations and practices. The diversity within Islam is organized into various schools of thought, each offering distinct perspectives on theological, legal, and spiritual matters. These schools have evolved over centuries, shaped by historical, cultural, and intellectual contexts.

2. Sunni Islam: The Majority Tradition

Origins and Historical Development

Sunni Islam is the largest branch of Islam, representing approximately 85-90% of Muslims worldwide. Its name derives from the word "Sunnah," which refers to the practices and traditions of the Prophet Muhammad. Sunni Islam emphasizes the consensus (ijma) of the Muslim community and the importance of the hadiths (recorded sayings and actions of the Prophet).

Key Beliefs and Practices

Sunni Muslims adhere to the Five Pillars of Islam: Shahada (faith), Salah (prayer), Zakat (charity), Sawm (fasting during Ramadan), and Hajj (pilgrimage to Mecca). Sunni jurisprudence is based on four major schools of thought: Hanafi, Maliki, Shafi'i, and Hanbali, each with its interpretations of Islamic law (Sharia).

3. Shia Islam: The Path of the Imams

Origins and Historical Development

Shia Islam constitutes about 10-15% of the Muslim population. It originated from a dispute over the rightful succession of leadership after the death of Prophet Muhammad. Shia Muslims believe that Ali, the Prophet's cousin and son-in-law, and his descendants, known as Imams, are the rightful leaders.

Key Beliefs and Practices

Shia Islam places significant emphasis on the role of the Imams, who are seen as spiritual and temporal leaders endowed with divine knowledge. Key Shia practices include commemorating the martyrdom of Imam Hussein during Ashura and the concept of Taqiyya (concealment) to protect oneself from persecution. The major Shia branches are Twelvers, Ismailis, and Zaidis, each with its theological nuances.

4. Sufism: The Mystical Path

Origins and Historical Development

Sufism, or Tasawwuf, represents the mystical dimension of Islam. It seeks a direct and personal experience of God through inner purification and spiritual practices. Sufism emerged in the early centuries of Islam as a reaction against materialism and formalism.

Key Beliefs and Practices

Sufis emphasize the importance of the heart and inner states, striving for Ihsan (excellence) in worship. Practices include Dhikr (remembrance of God), poetry, music, and dance (such as the Whirling Dervishes). Notable Sufi orders include the Qadiriyya, Naqshbandiyya, and Chishtiyya, each with its spiritual lineage and methods.

5. The Ibadi School: A Unique Perspective

Origins and Historical Development

The Ibadi school is one of the oldest Islamic sects, originating in the early Islamic period. It is distinct from both Sunni and Shia Islam and has a significant presence in Oman, parts of North Africa, and Zanzibar.

Key Beliefs and Practices

Ibadis emphasize a puritanical approach to Islam, advocating simplicity, piety, and a strong community ethic. They reject the concept of an infallible Imam and stress the importance of consensus among believers. Ibadi jurisprudence has its unique interpretations of Sharia, particularly regarding social and political issues.

6. The Ahmadiyya Community: A Modern Interpretation

Origins and Historical Development

The Ahmadiyya movement was founded in the late 19th century by Mirza Ghulam Ahmad in India. Ahmad claimed to be the Mahdi and Messiah, roles traditionally reserved for the end times in Islamic eschatology. This claim led to significant controversy and opposition from mainstream Muslim groups.

Key Beliefs and Practices

Ahmadis believe in the continued spiritual guidance through their Caliphate and emphasize the peaceful propagation of Islam. They uphold the Five Pillars and Six Articles of Faith but have unique interpretations, particularly regarding the finality of prophethood. The community is known for its strong emphasis on education, humanitarian work, and interfaith dialogue.

7. The Salafi Movement: Returning to the Roots

Origins and Historical Development

The Salafi movement seeks to return to what its adherents consider the pure, unadulterated practice of Islam as observed by the Prophet Muhammad and the first three generations of Muslims (Salaf). It emerged in the late 19th and early 20th centuries as a response to perceived moral decay and foreign influences.

Key Beliefs and Practices

Salafis advocate a strict adherence to the Quran and Sunnah, rejecting innovations (bid'ah) in religious practices. They emphasize monotheism (Tawhid) and are often characterized by a literalist approach to Islamic texts. The movement has various strands, including quietist, activist, and jihadist groups, each with its strategies for achieving their vision of Islamic purity.

8. The Modernist and Reformist Movements: Adapting to Contemporary Challenges

Origins and Historical Development

In response to colonialism, modernization, and globalization, various modernist and reformist movements have emerged within Islam. These movements seek to reconcile Islamic principles with contemporary values and challenges.

Key Beliefs and Practices

Modernists advocate for ijtihad (independent reasoning) and reinterpretation of Islamic texts to address modern issues such as gender equality, human rights, and democracy. Reformists often emphasize the importance of education, scientific progress, and interfaith dialogue. Notable figures include Muhammad Abduh, Rashid Rida, and Fazlur Rahman, whose works continue to influence contemporary Islamic thought.

Conclusion: Embracing Diversity within Unity

The diversity of schools within Islam reflects the rich and dynamic nature of the faith. While these schools differ in their interpretations and practices, they all share a common foundation in the Quran and the teachings of the Prophet Muhammad. Understanding these differences enhances our appreciation of Islam's complexity and the ways in which it continues to evolve in response to changing historical and cultural contexts.

By embracing this diversity, Muslims around the world can find ways to unite in their shared beliefs and values while respecting the varied expressions of their faith. For non-Muslims, exploring the different schools of Islam offers a deeper insight into a religion that plays a significant role in global history and contemporary society.

[smqazi]

HOW TO PERFORM PRAYER OF THANKFULNESS 

(SALAT-UL-SHUKR & SUJUD-ASH-SHUKR)

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah (Subhanahu wa Ta’ala), and His Messenger (SallAllahu ‘alaihi wa Sallam).

1-It is a commendable act to thank Allah (Subhanahu wa Ta’ala) when something good befalls you. You can express your gratitude to Allah by offering sujud ash-shukr (prostration of thankfulness).

2-Such sajdah (prostration) requires the same conditions required by Salah (ritual Prayers), according to the majority of jurists.

Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states:

What’s Sujud ash-shukr?

The majority of Muslim jurists agree on the permissibility of offering sujud ash-shukr to express gratefulness to Allah (Subhanahu wa Ta’ala) as He showers His bounties explicitly and implicitly on man. Such type of sujud is an aspect of thanksgiving. It is one prostration only.Sujud ash-shukr should meet the same requirements as the prostration in Prayer, such as taharah (purity), facing the qiblah (the direction of the Ka’bah), wearing the proper Islamic dress and so on, as the majority of jurists agree.

The rituals of sujud ash-shukr are to have the prior intention, to say “Allahu Akbar” at the beginning, to prostrate once, and finally to end the prayer by saying “As-salamu `alaykum wa Rahmatu Allah.”

Scholars of the Maliki School of Fiqh are of the opinion that there is nothing called sujud ash-shukr. Rather it is commendable to offer two rak’ahs of Prayer whenever something good befalls one or some evil is warded off.

REVISED

HOW TO PERFORM PRAYER OF THANKFULNESS  (SALAT-UL SHUJKR)

(SUJUD-ASH-SHUKR)

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah (Subhanahu wa Ta’ala) and His Messenger (Sall Allahu ‘alaihi wa Sallam)

1-It is a commendable act to thank Allah (Subhanahu wa Ta’ala) when something good befalls you. You can express your gratitude to Allah (Subhanahu wa Ta’ala) by offering Sujud ash-shukr (prostration of thankfulness).

2-Such Sajdah (prostration) requires the same conditions required by Salah (ritual Prayers), according to the majority of jurists.

Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states:

What’s Sujud ash-shukr?

The majority of Muslim jurists agree on the permissibility of offering Sujud ash-shukr to express gratefulness to Allah (Subhanahu wa Ta’ala) as He showers His bounties explicitly and implicitly on man. Such type of Sujud is an aspect of thanksgiving. 

It is one prostration only Sujud ash-shukr should meet the same requirements as the prostration in Prayer, such as Taharah (purity), facing the Qiblah (the direction of the Ka’bah), wearing the proper Islamic dress and so on, as the majority of jurists agree.

The rituals of Sujud ash-shukr are to have the prior intention, to say “Allahu Akbar” at the beginning, to prostrate once, and finally to end the prayer by saying “As-Salamu `alaikum wa Rahmatullah.”

Scholars of the Maliki School of Fiqh are of the opinion that there is nothing called Sujud ash-shukr. Rather it is commendable to offer two Rak’ahs of Prayer whenever something good befalls one or some evil is warded off.

[aiwithhamza]

Which Eye of the Dajjal is blind?

The concept of the Dajjal (the Antichrist) is an important part of Islamic eschatology. Among the various signs associated with the appearance of the Dajjal, his eye is particularly significant. This blog will explore the characteristics of the Dajjal’s eye as described in Islamic texts, what different Islamic schools of thought (madhabs) say about it, and some of the less relevant ideas surrounding this topic.

The Eye of Dajjal in Islamic Texts:

In several hadiths, the Prophet Muhammad (PBUH) described the Dajjal as having a distinctive eye. Sahih al-Bukhari and Sahih Muslim both contain descriptions of the Dajjal’s eye. One hadith states, “The Dajjal is blind in one eye, and his eye looks like a bulging out grape” (Bukhari, Book 88, Hadith 241).

Descriptions of the Dajjal’s Eye:

Blind in One Eye:

The Dajjal is described as being blind in one eye, which is a prominent feature that will help believers recognize him.

Bulging Eye:

His eye is described as bulging like a grape, adding to his terrifying appearance.

Defective Eye:

In some narrations, the Dajjal’s eye is described as defective or deformed.

Different Madhabs’ Perspectives:

Hanafi:

The Hanafi school, like other Sunni schools, accepts the descriptions of the Dajjal’s eye as narrated in the hadith. They emphasize the importance of recognizing these signs to avoid being deceived by the Dajjal.

Maliki:

The Maliki school also adheres to the hadith descriptions of the Dajjal’s eye. They focus on the spiritual preparedness and strong faith needed to resist the Dajjal’s temptations.

Shafi’i:

The Shafi’i madhab acknowledges the physical descriptions of the Dajjal, including his eye, and stresses the importance of understanding the broader context of the Dajjal’s trials.

Hanbali:

The Hanbali school, in line with other Sunni traditions, accepts the hadith descriptions of the Dajjal’s eye and highlights the necessity of following the Prophet’s guidance to recognize and avoid the Dajjal.

Shia:

Shia scholars also accept the descriptions of the Dajjal’s eye found in hadith literature. They emphasize the role of the Mahdi, the guided one, who will emerge to combat the Dajjal.

Less Relevant Ideas and Misconceptions:

Symbolic Interpretations:

Some modern interpretations suggest that the Dajjal’s eye might symbolize technological or societal advancements, such as surveillance systems or media control. These interpretations, while interesting, are not widely accepted by traditional Islamic scholars.

Western Media and Popular Culture:

The concept of the Dajjal’s eye has sometimes been conflated with ideas from Western media, such as the “all-seeing eye” or other conspiracy theories. These ideas are not rooted in Islamic tradition and should be viewed with caution.

Non-Canonical Sources:

There are various non-canonical sources and folk stories that provide additional, often exaggerated details about the Dajjal’s eye. These should be approached skeptically and not be confused with authentic Islamic teachings.

Conclusion:

The eye of the Dajjal is a significant sign mentioned in Islamic eschatology. Different Islamic madhabs, including Hanafi, Maliki, Shafi’i, Hanbali, and Shia, all recognize the descriptions provided in hadith literature. While there are some less relevant ideas and symbolic interpretations about the Dajjal’s eye, it is important to rely on authentic sources and scholarly interpretations to understand this crucial aspect of Islamic belief. Recognizing the signs of the Dajjal, including his eye, helps Muslims remain vigilant and steadfast in their faith.

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[legalhub16]

FAMILY LAW

MOHAMMEDAN LAW - SCHOOLS OF MUSLIM LAW, SHARIAT ACT, 1937

Introduction Muslim law is derived mostly from the Quran, Sunna, Hadis, Ijma, and Qiya. Muslim jurist interpretations on topics that are not explained by the Quran or Sunna are referred to as qiya. Conflicting interpretations frequently surfaced since jurists would unavoidably read all sources differently. As such, these divergences of views gave rise to several legal schools. The two primary Islam sects, Sunnis and Shias, each have their own educational institutions. Even if different schools hold divergent views, the Muslim world believes that every one of them is accurate. No school is thus more famous than another.

Schools of Muslim Law

Hanafi School - The Hanafi school, renowned among Muslims, is named after its founder, Abu Hanafi. This school primarily adheres to the conventions and precedents of the Muslim community, which are based on the traditions established by Prophet Mohammed. This is due to the fact that the Prophet explicitly prohibited the formalisation of his words and teachings. Consequently, in instances where the Quran lacked clarification, this school placed its trust on the traditions of the Prophet. The Hedaya is the most definitive book of this school. The subject matter encompasses concepts such as inheritance and the orderly transfer of leadership among adherents of this particular educational institution. Sirajiyya is a significant piece of work in this context. The Hanafi school of Muslim law is the most widely adhered to among all schools, particularly among Muslims in India. Therefore, when courts are tasked with interpreting Islamic law principles, they typically prioritise this school as their primary source.

Maliki School - The name of this institution is derived from its founder, Imam Malik-bin-Anas. It emerged at the same time as the Hanafi school, but it initially thrived in the city of Madina. The Hanafi school bases its teachings on Ijma, which refers to the interpretations of jurists. On the other hand, the Maliki school derives its principles from Sunna and Hadis. These two significant sources prioritise the sayings, teachings, customs, and traditions of Prophet Mohammed. Imam Malik meticulously compiled a vast amount of knowledge on numerous documented traditions of the Prophet. Subsequently, he compiled the majority of them in a book, which currently holds the highest status among Hadith collections. Despite the limited number of adherents to this school, Indian laws have incorporated and systematised many aspects of its principles.

Shafi School - This educational institution traces its roots back to Muhammed bin Irdis Shafi, a disciple of both Imam Malik and Imam Hanafi. He is regarded as one of the most significant jurists by the Muslim world. The Shafi school is essentially a synthesis of the Maliki school and the Hanafi school. Ijma, which refers to the interpretations made by jurists, holds the utmost significance as a legal source in the Shafi school. Additionally, it is dependent on the traditions and practices of the Muslim community. The Qiya source of law, derived from this school, relies on the use of analogical reasoning by individuals. The Shafi school is predominantly widespread in Egypt and certain nations in Southeast Asia. Typically, Muslims from the Malabar region of Kerala in India adhere to this particular school.

Hanbali School - Ahmed bin Hanbal, a follower of Imam Shafi, founded this school. His thesis dismissed the Shafi school due to its reliance on Qiya, which refers to the individual analogical thinking and interpretations of individuals. However, he strongly advocated for returning to Sunna and Hadis as sources for interpreting the Quran and other legal principles. This was due to his belief that the teachings and traditions of Prophet Mohammed hold greater significance than individuals' interpretations. Consequently, Imam Hanbal amassed a multitude of Hadiths and organised them systematically in his book, Musnad. The Hanbali school is predominantly followed by the inhabitants of Saudi Arabia, Syria, and the neighbouring areas.

Shariat Act 1937

The Muslim Personal Law (Shariat) governs marriage, ending a marriage (including talaq, ila, zihar, lian, khula, and mubaraat), support, dower, guardianship, gifts, trusts and trust properties, and wakfs (other than charities, charitable institutions, and charitable and spiritual endowments). It also covers maintenance, dower, guardianship, gifts, trusts, and trust properties. In cases where both parties are Muslims, the Shariat Act says that Muslim Law should be used to decide the case if it includes any of the following: Succession by will Something unique about ladies Getting married Breakup of a marriage Taking care of Guardianship for Dower Give When you trust someone or something, Wakf

If both the parties in a case are Muslims then there shall be an application of Muslim Personal Law.

Power to make decisions - If a person meets the following requirements: being a Muslim, being capable and efficient to contract under section 11 of the Indian Contract Act, 1872, and being a resident of the territories covered by this Act, they can apply for the provisions of this section and subsequent sections by filing a declaration with the prescribed authority. If the prescribed authority denies a declaration under subsection 1, the person who wishes to make it may file an appeal with such office as the State Government may appoint in this regard by general or special order, and such officer may, if satisfied that the appellant is entitled to make the declaration, order the prescribed authority to accept it.

Rule making power - The government may develop regulations to influence the requirements of this Act. Specifically, and without limiting the scope of the aforementioned powers, such rules may address all or any of the following: a. defining the authority and, consequently, the type of authority before which statements under this Act are to be made; b. for establishing the fees to be paid for filing declarations and for visiting someone at their home while carrying out his responsibilities under this Act; and for establishing the hours at which such fees will be collectible and, consequently, the way they will be collected. Rules made under this section will be published in the Official Gazette and will then be enforceable as though they were part of this Act. The State Legislature shall be notified of any rule adopted by the authorities under this Act as soon as it is drafted. Court dissolution of marriage in particular, but not specifically mentioned or expressed, circumstances.Rep. by section 6 of the Dissolution of Muslim Marriages Act, 1939 (8 of 1939) on 17 March 1939.

[almirjah]

Family Law in Kuwait was enacted in 1984 Maliki school of Islamic jurisprudence Family and personal status law in Kuwait is governed by religious courts. mohamed almirjah (kuwaiti lawyer (965-60477772+) The Kuwaiti legal system is based on Islam and is codified into an “Islamicized” Napoleonic code. Unlike U.S. law, precedent established by previous cases is not considered when judging a case, only the code of law. Each case heard under this legal system is decided on its own particular merits, without necessarily consulting past decisions in similar cases. While judges prefer consistency in applying the law, they are not bound by precedent, as are judges in the American legal system. mohamed almirjah (kuwaiti lawyer (965-60477772+) Shi’a – Sunni in Islam The two major sects of Islam, Sunni and Shi’a, recognize different interpretations of Shari’a law. There are differences in interpretation within the branches of each sect as well. In Kuwait the Sunni and Shi’a have their own courts to handle family law and personal status matters in accordance with their own jurisprudence. The Sunni employ the Maliki or the Hanbali interpretation of Islamic law, while the Shi’a use the Jafari interpretation. The particular Islamic sect of the husband or father, Sunni or Shi’a, governs which court will have jurisdiction over family law issues in Kuwait. Approximately 70 percent of Kuwait’s Muslim population is Sunni, while the remaining 30 percent is Shi’a. A tiny minority of Kuwaitis are Christian, but this document only addresses family law under Islam. kuwait islam marriage in mohamed almirjah (kuwaiti lawyer (965-60477772+) An Islamic marriage is a contract between the groom and the ranking male member (Wakeel) of the bride’s family It is formalized in the presence of an authorized religious figure or judge and two male witnesses. The bride’s representative is usually her father, but a brother, uncle, or even the officiator of the marriage can serve as her legal representative. The officiator or a court clerk prepares the contract, which is signed by the groom, the bride’s representative, the witnesses, and the officiator. The Islamic contract includes the religion of the bride and groom, but the sect of Islam that they belong to may or may not be specified. mohamed almirjah (kuwaiti lawyer (965-60477772+) The contract includes the number of wives the groom has. The Islamic religion allows a man to have up to four wives at the same time provided he is able to support them equally. The bride may not state in the contract that her husband is forbidden from taking another wife. She may, however, with the permission of the groom and the officiator, include a clause in the marriage contract that allows her to divorce her husband if he takes another wife. The contract includes the dowry amount, which may be split into two parts: an immediate dowry payable by the groom to the bride upon the date of the marriage (the judge will ask the bride if she has received it) and a deferred dowry payable to the bride if her husband divorces her or if he dies. Both dowries will be mentioned in the contract. mohamed almirjah (kuwaiti lawyer (965-60477772+)

[ramadhanseries]

I'TIKAF AND IT'S RULINGS

21.1 ITS RULING

I'tikaf is a meritorious voluntary act. It derives from a word meaning 'to stay in one place'.

[It is best done in the last ten days of Ramadan since the Prophet did that. Linguistically it means means devotion to a thing and sticking to it. In the Shari'a, it means that the Muslim clings to the mosque for dhikr, the prayer, recitation of the Qur'an while fasting and refraining from intercourse and things which lead to it for a day or more with an intention. This definition includes its pillars which are: Islam, discrimination and being in a mosque, and what was mentioned of dhikr, prayer, etc, and refraining from intercourse and things leading up to it. Its pillars designate that on which the reality of the thing is based. It is an act of devotion with those qualifications.]

24.2 PRECONDITIONS

1. Fasting

You can only do i'tikaf if you are fasting

[In the well-known position. It is not valid for someone who is not fasting, even on account of a valid excuse, as opposed to the one who says that the i'tikaf of the old man who cannot fast is valid and the physically weak and that fasting is not a precondition of i'tkaf in the school. Another precondition is:]

2. Consecutive

and if it is consecutive and

[As long as he has not vowed it separately. If he does vow that, then consecutiveness is not obliged.]

3. In a mosque

in a mosque, as in the words of Allah ta'ala, 'While you are doing i'tikaf in mosques.'

[It is not valid in houses, shops and other such places. I'tikaf is valid in any mosque, even if there are only three mosques in a town.]

24.3. CONCERNING THE MOSQUE

If the town is one where there is a Jumu'a, then i'tikaf must be done in the jama'a mosque, unless you are fulfilling a vow to do a certain number of days in i'tikaf and these do not include the day of Jumu'a.

[If there is a Jumu'a and he is someone who is obliged to go to Jumu'a and vows some days of which Jumu'a is one. So it must be in the Jama'a mosque in which Jumu'a is sound. It is not valid on the roof of the mosque nor in an adjoining house or washing place, nor in a storehouse since they enclose him and so resemble shops. ]

24.4. ITS LENGTH

1. The best length

According to us it best to do at least ten days.

[In the Maliki school at least ten are recommended. Its most complete form is a month and it is disliked to do more. There is an opinion that its minimum is a day and a night and most complete is ten days and more than that is disliked, or different to what is best.]

2. Other lengths

However, if someone makes a vow to do i'tikaf for one day or more, they must fulfil their vow. If the vow was just for one night, they must do i'tikaf for a day and a night.

[The literal meaning would be that if he vowed a day, the night is not necessary. That is not the case. The school of the Mudawwana is different. If he vows a day, a day and a night is obliged. If you said this is unclear since how can he be obliged with what is disliked because the Mudawwana makes it clear that it is disliked for less than ten days according to the position that the minimum of what is recommended is ten days, the answer is that he is speaking about what he vows. It is obliged it even if it is disliked. Al-Uhjuri mentioned it. The well-known position is that he must do a day and a night if he vows a night. Sahnun says it is invalid because if someone vows i'tikaf in the night without the precondition, it is not valid.]

24.5 BREAKING THE FAST WHILE IN I'TIKAF

1. Deliberately

If someone in i'tikaf deliberately breaks their fast, they have to begin their i'tikaf all over again

[This is by eating or drinking. There is a difference between what is deliberate or forgetful as stated in the Mudawwana. Illness and menstruation are in the same category as forgetfulness. So when he eats out of forgetfulness or becomes ill or a woman menstruates, they do not have to begin again since it is not invalidated and he makes it up after the excuse which broke the retreat no longer exists.]

2. Intercourse in i'tikaf

and the same applies to someone who has sexual intercourse while in i'tikaf whether during the day or the night and whether it is through forgetfulness or deliberate.

[He adds in the Mudawwana "or kisses, has contact or touches." Ibn Naji says, "even if there is no pleasure." Abu'l-Hasan qualifies it by experiencing or intending pleasure even if he does not feel it.]

3. Falling ill while in i'tikaf

If you fall ill in i'tikaf you can return home but you should complete your i'tikaf when you are well again.

[If the illness prevents the person from remaining in the mosque or fasting rather than remaining in the mosque, he must return home with the illness which prevents remaining in the mosque, and is permitted to do so there is an impediment to fasting only. According to ar-Rajraji he is obliged to remain in the mosque. When he is healthy he returns the mosque and resumes the i'tikaf, rather than making up.]

4. Menstruating in i'tikaf

The same applies to a woman who starts to menstruate in i'tikaf.

[Or has bleeding from childbirth. She leaves and resumes it later.]

5. Restrictions which continue to apply

The restrictions of i'tikaf continue to apply to both sick people and women who are menstruating during the time they are away from the mosque. When the woman regains her purity she should return immediately to the mosque whether this happens by night or by day.

[So they are not permitted to do outside the mosque what is incompatible with i'tikaf except not fasting. When the menstruating woman becomes pure and has a ghusl, or the sick person recovers, whether it be night or day, they return to the mosque immediately. If they do not return at that time, they restart according to the well-known position. If they return, that day is not counted because of the impossibility of fasting it.]

24.6. NOT LEAVING THE MOSQUE

1. Only to go to the lavatory

People doing i'tikaf should not leave the mosque except for normal needs.

[It is all that compels him to leave: urine, faeces, the ghusl for Jumu'a, the 'id, wudu', ghusl for janaba, eating and drinking provided that he does not go beyond the near place to the further place. Otherwise, his i'tikaf is invalidated. Another precondition that he does not engage in conversation with anyone. Otherwise his i'tikaf is invalidated. Then he clarifies the time in which i'tikaf begins :

2. When you enter the mosque

You should enter the mosque where you are intending to do your i'tikaf before sunset on the night you intend to start.

[This is recommended. Compare it with what is in the two Sahih collections of the hadith of 'A'isha. She said, "When the Messenger of Allah wanted to do i'tikaf, he prayed Fajr and then entered into his i'tikaf." The answer is that he entered at the beginning of the time. He isolated himself in the place in which he intended to do i'tikaf after Subh. What what meant by his place of i'tikaf is the tent 'A'isha had set up for him, and he prayed Subh and then entered it.]

24.7. WHAT TO AVOID IN I'TIKAF

While in i'tikaf you should not visit the sick, follow funeral processions or go out to transact any business.

1. Visiting the sick

[While somone is in i'tikaf, he is forbidden to visit the sick, as long as it is not one of his parents or both of them. In such a case, he is obliged to go out to show filial devotion since it is an obligation in the Shari'a and his i'tikaf is invalidated.]

2. Funerals

[He is not permitted to come out for the funeral prayer of both his parents. If he goes out, his i'tikaf is invalidated. He must go out to the funeral prayer for one of them since not going out is disobeying the living. That is not the case when they are both dead. His i'tikaf is invalidated. This applies to his parents, even if they are unbelievers. He does not join the funeral prayer, even if it is placed adjacent to him, and if it is the funeral or a neighbour or righteous person.But if he does visit a sick person in the mosque or prays in a funeral prayer in it, his i'tikaf is not invalidated.]

3. Business

[As for business, Ibn 'Umar asked, "Do his words, "does not go out to transact business" mean the usual going out because business takes in the markets and so it is prohibited to trade in the mosque or outside it, or do we say that he does not go out in the usual way and so it is permitted to trade inside the mosque? What is preferred is the first probablity which coincides with what al-Aqfahasi said: "If he makes a contract on a sale inside the mosque, his i'tikaf is not invalidated." That is the case if the transaction is put in front of him. If he exceeds that, then his i'tikaf is invalidated unless it is through a broker and so it is prohibited without dispute. If it is without a broker and it is something slight, it is permitted without dislike. If it is a lot, it is disliked, but it does not invalidate the i'tikaf in two aspects, i.e. whether by a broker or not, as the sale is not invalid without disagreement i.e. whether it is forbidden or disliked. That is not imagined in the form of permission. He is permitted to go out for other than trade for what he cannot dispense with, even if he goes far outside, as long as he does not pass a closer place where he can buy, but with the precondition that he does not find anyone to sell to him.]

4. No preconditions

You cannot make your i'tikaf conditional in any way.

[It is not permitted to stupulate a condition in it. Its literal meaning it is forbidden, as "I will do i'tikaf for ten days. If I think I should leave, then I will leave," or he says, "I will do i'tikaf for the days rather than the nights," or the reverse. It is like that if he makes a precondition that if something occurs to him which obliges him to make it up, he will have to make it up. There is no difference in that between making a precondition before beginning it or afterwards. If any of that occurs, the precondition is invalid and the i'tikaf is valid.]

24.8. LACK OF IMPEDIMENTS

1. The Imam can do it

There is no harm in the imam of a mosque doing i'tikaf.

[But it is better if he leaves it, meaning it is disliked for the Imam of the mosque. Or he indicates someone who says that the Imam of the mosque cannot do it. Ibn Waddah related from Sahnun that he did not permit the person in i'tikaf to act as Imam of the obligatory or nafila prayers. It is permitted that he be the Imam of the mosque with an equal balance on each side according to what Ibn Naji says, or it is recommended that he be the regular Imam. It is relied upon. He reported the permission without his aim being refutation. Abu 'Imran reported that it is permitted. There is a text in the Mukhtasar that he is disliked it for the regular Imam. You that it is confirmed that the Prophet did i'tikaf while he was the Imam. It is not concealed from you that it weakens what is in the Mukhtasar and what is relied on is the recommendation which is in agreement with the hadith.]

2. Marriage

It is permissible for someone in i'tikaf to get married and for him to officiate at someone else's marriage.

[It is qualified in the Mudawwana that he does it while he is in place. If it is elsewhere, it is disliked if it is in the mosque and forbidden if it is outside of the mosque and then his i'tikaf is invalidated. It is also qualified by it not taking up a lot of his time. Otherwise it is disliked, whether he is the husband or the guardian. If it is said that the one in ihram is forbidden to contract a marriage, so what is the difference between him and the one in i'tikaf since they are both involved in a form of worship in which intercourse is forbidden, there are various answers, one of which is that the basic position is the permissibility of marriage for everyone. The person in ihram is removed from this by the statement of the Messenger of Allah that the person in ihram does not marry or give in marriage. The rest remands on its original basis which is permissibility.]

24.9 LEAVING I'TIKAF

1. When he leaves outside of Ramadan

If you go into i'tikaf at the beginning of the month or in the middle of the month, when you leave from your i'tikaf you should do so after the Maghrib of its last day.

[This is any month outside of Ramadan. He is permitted to leave his i'tikaf after Maghrib without dispute in the school. This is outside of Ramadan.]

2. When he leaves in Ramadan

However, if the period of your i'tikaf continues until the day of the 'Id al-Fitr then you should spend the night before the 'Id in the mosque and leave from it in the morning to go to the place where the 'id prayer is going to be held.

[If his i'tikaf is in Ramadan, then the end is sunset on the day of the 'Id al-Fitr and so he is recommended to spend that night in the mosque until morning and go to the place of prayer since that is what the Prophet did, i.e. he connects one act of worship to another.]

[marwahstudios]

Electrifying Fashion Show of Iranian Garments by AAFT School of Fashion and Design

Noida: In a dazzling showcase of cultural exchange and artistic collaboration, the International Chamber of Media and Entertainment Industry (ICMEI) joined hands with the Indo Iran Film and Cultural Forum and the Iran Cultural House Embassy of Iran to present an electrifying fashion show at Marwah Studios, Film City Noida.

Drawing an enthusiastic audience from across India, including fashion enthusiasts, students of fashion and design, filmmakers, and journalists, the event showcased the exceptional talent and creativity of students from the AAFT School of Fashion and Design.

Among the distinguished Iranian designers present were Elham Talebi Bidhandi, Mohadese Jalalimashayekhi, Marzieh Eivatin, Maryam Shirzadian, Mohsen Darjaei, Arefeh Mohammadrezakhani, Zeinab Zeidi, Mohammadhossein Abdoliashtiani, Katayoun Eshaghi Kenari, Shahin Ebrahim Zadeh Pezeshki, Milad Afshinmanesh, Maryam Mounesi Sorkheh, Atefeh Hajbabaee, and Samane Maliki.

The fashion show, inaugurated by esteemed dignitaries including Mohamed Javed Hosseini, Deputy Head of the Mission at the Embassy of Iran, Dr. Faridoddin Faridasr, Cultural Counsellor and Director of Iran Culture House, Colonel Eng Valentin VOAIDES, Defence Attaché at the Embassy of Romania, and Sandeep Marwah, President of Marwah Studios, captivated attendees with its professional and international-level execution.

Expressing appreciation for the collaborative effort behind the event, Mohamed Javed Hosseini who was accompanied by his wife, remarked, “We appreciate the efforts of ICMEI, Indo Iran Film and Cultural Forum, and AAFT School of Fashion and Design for making the event so powerful and colorful. We extend our special thanks to Dr. Sandeep Marwah for his deep involvement in promoting Iran-India relations.”

Colonel Eng Valentin VOAIDES, accompanied by his wife, commended the passion and talent showcased by the institution, stating, “I am impressed by the passion this institution has shown in the collaboration in promoting the country of Iran. I am sure the same can be arranged for the country of Romania. The talent of the students in presenting these garments has enhanced the value of the product. The show was never less than any international presentation.”

Dr. Faridoddin Faridasr extended gratitude to all involved parties for their hard work and dedication, remarking, “I extend my heartiest thanks to all the organizations for their hard work, time, and resources in making this event a very successful one.” Later, Dr. Sandeep Marwah presented mementos to all the dignitaries present as a gesture of love and affection.

The fashion show not only celebrated the creativity and skill of budding designers but also served as a platform for fostering cultural understanding and strengthening ties between India, Iran, and Romania.

[bowiewashington]

[ALT TEXT]

Bennett Orion Washington (born February 28, 1998), known professionally as Bowie Washington is an American actor, best known for playing the character Maliki Soulsby in the Fox sci-fi drama series Death After Life (2006 - 2014).

Early Life and Education

Washington was born in North Hollywood, California, the only child of Arianna, a retired fashion model, and Zachariah Washington, a film producer. In 2013, he graduated from BYU Online High School at the age of 15. He graduated from BYU - Pathway Worldwide in 2017 with a B.A. in Communications, and from Queens College of Charlotte in 2021 a with Master of Arts in Educational Leadership. He was a graduate student at University of North Carolina at Charlotte, up until January of 2024 when he was suspended for violating an alleged morality clause.

Career

Washington made his first television appearance in 2002 on ER. He went on to make appearances on Law & Order, CSI: Crime Scene Investigation, Cold Case, Las Vegas, The West Wing, Without a Trace, House, and Medium.

In 2006, Washington was cast as Maliki Soulsby in the Fox series, Death After Life. In 2024, it was announced that Washington would be returning to his role as Maliki Soulsby in Death After Life: Dead Again.

Personal In 2014, a 16 year old Washington announced his marriage to costar Benjamin Monroe, who was 26 at the time.

Washington is a vegetarian. He identifies as bisexual, and describes himself as an occasional Jew.