SHAÂ’ER - شعائر

 

From the root of شعر . The word shu’ur, which means consciousness, is also derived from the same root.

Shaâ’er are the customs, marks of Islam, Islamic laws and symbols that awaken the consciousness of individuals and the community. They are matters and symbols related to Muslims and concern the community of Islam (2:158). For example, Jum’ah and the ‘Eid salâts, adhan and iqâmah, masjîds, tasattur, sariq, Quranic letters, sawm and Ramadhan, the places that are special for ‘ibâdah during Hajj like Safa and Marwa, the holy nights like the night of Qadr, the night of Mi’raj and the night of Bara’at.

(Please refer to the compilations on Bid’ah and Shaâ’er)

 

The most important among the Sunnah as-Saniyyah are the Sunnahs, which are the symbols of Islam and connected with the shaâ’er. Shaâ’er is an ‘ubûdiyyah concerning the community, that is, in fact, a sort of common right. As the whole community benefits through one person performing them, the whole community will be responsible for its abandonment. Riyâ cannot penetrate the shaâ’er of this kind, and it is to be proclaimed. Even if they are of the nawâfil sort, they are more important than personal fardhs.

The Eleventh Flash-Sixth Subtle Point

 

By means of obeying commands and abstaining from prohibitions, numerous connections are formed between a person and the many levels of society, and the individual becomes like a species. Indeed, there are many commands — especially those connected with shaâ’er and the general good — that resemble threads on which morals, qualities, ranks, laws and arrangements, and many public and personal rights within them are set. If there were no thread of obeying commands and abstaining from prohibitions, all those rights and duties would be torn and scattered to the wind.

Signs of Miraculousness-290

 

Bid’ah is the opposite of Shaâ’er. Performing the shaâ’er is the means of the continuation of Islamic life. If the shaâ’er is not practised, Islamic life will be forgotten through the invasion of the bid’ahs, which are called “the lifestyle of civilisation, modern life or moderate Islam” and Islam will remain in the names of Muslims, not in their lives.

 

“Especially those who are outside of the Islamic tarbiyyah and live by the title of Muslim, since they are unable to find the respect and mutual compassion which comes from îmân, it completely destroys worldly happiness and makes them suffer torments of Jahannam.” Kastamonu Addendum (276)