P2 Chapter 8

1 Introduction and Objectives

This story is about a visitor, Angel Jibreel, who came to ask Prophet Muhammad about Islam, faith, and
doing good. He explained the main beliefs Muslims follow: believing in Allah, His angels, books,
messengers, and the Day of Judgment. He also talked about worshiping Allah sincerely, as if you see
Him. The visitor asked about the Hour (Day of Judgment), and the Prophet said no one knows exactly
when it will happen, but there are signs like poor people competing in building tall structures. This story
teaches key Islamic beliefs and actions that Muslims should follow.

2 The Articles of Faith

Faith or iman represents a firm belief in the heart. Islamic teachings revolve around six main Articles of
the Muslim faith

1) Tauheed, belief in the Oneness of Allah

2) Belief in the Angels, their nature and duties

3) Belief in the divinely revealed books, their content, and purpose

4) Belief in the prophets of Allah, and their significance

5) Belief in Allah's predestination and decree

6) Belief in resurrection, and the Day of Judgement and its significance

1) Tauheed, the belief in the Oneness of Allah

At the heart of Islam lies belief in Allah as the only deity worthy of worship by His creation. The essence
of Islam is bearing witness to the phrase, La ilaha il Allah, There is no god but Allah. The testimony to this
belief, called tauheed, is the axis around which Islam revolves. Moreover, it is the first of the two
testimonies by which person becomes a Muslim, the second being witness to Hazrat Muhammad being
the Messenger of Allah.

Belief in Allah, in Islam, consists of four aspects:

Belief in Allah's oneness and existence

Allah is the supreme Lord and Master of all creation

Allah alone is entitled to be worshipped

Allah is known by His most beautiful names and attributes

Belief in Allah's oneness and existence

Philosophers, mystics, and scientists have, over the ages, attempted to find an answer to reach Allah and
to be able to explain His creation, Some have argued that the existence of Allah cannot be proved or
disproved, as one is not able to perceive Him. However, in the Qur'an, Allah has said:
Those who have no knowledge ask, "So why doesn't Allah speak to us or why does no sign (of His
existence) come to us?" Those who came before them said similar words, for their hearts are alike. We
have made Our signs clear to those who are fem in their faith (al-Baqarah, 2:1181

Allah's existence is reflected in His creation. Simply by observing the universe, humanity has evidence of
its Creator, for such an organised and well-coordinated world could not have come into existerice on its
own. There is a harmonious and systematic arrangement in the universe; in the solar system, the night
and day follow fixed schedule; the Sun, the moon, and the planets rotate within their sat orbits, Allah
says:

It is not permitted for the sun to catch up with the moon nor can night outstrip day each (just) swims
along in (its own) orbit faccording to law) (Ya-Sin, 36:40)

Allah's presence can be perceived by His answer to our prayers, the miracles He gave some of His
prophets, and the teachings in the revealed books. In fact, it could be said that every human being is
'wired for Allah in a human is boin with an instinctive belief in Allsh and it is the passage of time and
outside influences that affect this natural belief and confuse people about the existence of their Creator.
The Prophet said: "Every child is born in a state of fitrah (a natural belief in Allah then his parents make
him a Jew, a Christian, or a Magian (Sahih Muslim)

Allah is the Supreme Lord and Master

Belief in the supremacy of Allah means that both heaven and earth, and all that lies beyond them,
unknown to humans, belongs to Allah. He alone is the most supreme, the exclusive lord and master of
all His creation. He created them out of non-existence and they are dependent upon Him for their
conservation and continuation, and He alone has the power to bring them all to an end or bring them to
life again. Furthermore, He did not create the universe without purpose and leave it to ron its own
course. In fact, His power is what sustains this universe and all known and unknown life within it.

Say ( Muhammad) Who provides for you from the sky and the earth? Or who has power over hearing
and sight? And who brings out the living from the dead and brings out the dead from the living? And
who rules and regulates all affairs? They will say: "Allah Say: Will you not then bow (show piety) before
Allah (Yunus, 10:31).

Belief in Allah as the supreme Lord also means to acknowledge Him as the supreme lawgiver, the
absolute judge and legislator, Who alone distinguishes right from wrong. Just as the physical world
submits to His supremacy, human beings must submit to the moral and religious teaching of their Lord.
In other words, Allah alone bas the authority to make laws, determine acts of worship, decide morals,
and set sundarts of human interaction and behaviour

Allah alone is entitled to be worshipped

Islam. Allah's right to be worshipped cannot be questioned or over emphasised. lah has the exclusive
right to be worshipped inwardly, and outwardly, by one's Swart, body, and soul. No one should be
worshipped other than Him and no one can be worshipped along with him. He has no partners and no
associates in worship Worship is for Him alone

And your God is the one and anly Allah, there is no god but He, most gracious, moet merciful. (al-
Baqarah, 2:163)
The central message of all prophets and messengers sent by Allah, such as Hazrat Ibrahim, Hazrat ishaq,
Hazrat lama'il, Hazrat Musa, Hazrat Isa, and Hazrat Muhammada, is to urge humanity to surrender to
Allah's will and His worship.

And We never sent any Messenger before you ( Muhammad) without having revealed to him that there
is no god but I, therefore worship and serve Me (Alone)" al-Anbiya, 21:25)

Allah is known by His most beautiful names Atma-e-Husna and attributes

The names of Allah indicate His majesty, power, and perfection. His attributes are unique and all-
encompassing: He stands in need of none as He is perfect.

And the most beautiful names belong to Allah, so call an Him by them "Arat

7.180)

Amongst His 99 names are: Al-Qawee, Almighty: Al-Ahad, Incomparable: At-Tawwaab, Acceptor of
mpertance; Al Hayy, The Etamat: Al-Qayyum, All-sustaining, Al-Aleem All knowing; As-Samle, All-hearing:
Al-Baseer, All-seeing. Allah's two most frequently Invoked names are Ar-Rahman and Ar-Raheem, the
Compassionate and the Merciful. Muslims start their day and tasks with the name of Allah and remind
themselves of His compassion and mercy every time they eat, drink, or do anything of importance
Forgiveness too is an important dimension of human relationship with Allah. Human beings are weak
and prone to sin, but Allah in His mercy is willing to forgive those who repent. He is the Forgiver, Al-
Ghafur and Oft-forgiving, Al-Ghaffar

As only Allah is perfect, no one else should be named or qualified with the names or qualifications of
Allah. Muslims must believe in all the qualities of Allah stated in the Qur'an and as mentioned by His
Prophet; this belief forms an integral part of faith. Attributing any of Allah's qualities to another deity or
human is known as shirk and this is an unforgivable sin in Islam as it goes against the primary belief in
tauheed

2) Belief in the Angels, their nature and duties

Angels are part of the uriseen world, yet Muslims believe in their existence with certainty, as belief in
them is a part of their faith. The Muslim belief is that angels are made of light, created before the
creation of Hazrat Adam, with the specific purpose of obeying Allah and following His orders. They do
not have a will of their

own and obey Allah's commands as received and without hesitation. Angels are truthful and innocent of
any sin. Unlike humans, angels need neither food nor rest their sustenance is the glorification of their
Creator and His service. They celebrate His praises night and day.... (al-Anbiya, 21. 201 Angels are not
objects of worship

The story of Hazrat Ibrahim in the Qur'an also indicates that the angels have no need of sustenance. It
says that when angels, in the form of men, visited Hazrat Ibrahim to give him the good tidings of the
birth of a son, he offered them a call cooked in their honour. They refused to eat and he became fearful;
it was then that they revealed themselves as angels (al-Dhariyat, 51: 26-28)

The exact number of angels is unknown except to Allah, what is known is that they have the ability to
take on human form, by Allah's will. They appeared before both Hazrat Ibrahim and Hazrat Lut as men.
The angel Hazrat Gibraeel appeared as a man before Hazrat Maryam, the mother of Hazrat sa (Surah
Maryam, 19:17 and he also appeared before Prophet Muhammad as a man whose clothes were
exceedingly white and whose hair was exceedingly black

Angels carry out various duties and responsibilities assigned to them by Allah. Some angels guard and
accompany human beings, some look after the physical world and its affairs, and others are divine
messengers who convey Allah's message to His prophets

The four most important angels are Hazrat Gibraeel, Hazrat Mikaeel, Hazrat izrasel, and Hazrat Israfoul

The name most familiar to Muslims, and to the Jews and Christians alike, is that of Hazrat Gibraeel. He is
the angel responsible for bringing the divine revelations to Allah's prophets and is referred to as such in
both Jewish and Christian traditions. As the carrier of Allah's messages, he holds great status in all three
monotheistic religions

Hazrat Mikaeel is the angel responsible for rain, wind, and sustenance for all living things

Hazrat Izraeel is the angel of death; he is assigned the task of taking away the souls of the dying

Hazrat Israfeel is the angel who will blow the trumpet, Soor, on the Day of Judgement, when directed.
The first trumpet will be blown to announce the end of the world and the second trumpet will be
sounded to bring all the dead to life again to face Allah's judgement.

These four angels are regarded amongst the highest ranking for the importance of their duties. We also
know the names of several other important angels: Ridhwan, the gatekeeper of Paradise: Maalik, the
gatekeeper of Hell; the Kiraaman Kaatibeen (al-Infitar, 82/10-12) are the pairs of angels assigned to each
individual to note theu words and acts, good and bad which are presented on the Day of Judgement
Munkar and Nakeer are the angels responsible for questioning people in their graves about their good
and bad deeds, respectively, in life.

Ampels also play a significant role in the everyday lives of human beings. Each one you is constituted in
the womb of the mother far forty days, and then he becomes tor of thick blood for a similar period, and
then a piece of flesh for a similar period Allah sends an angel who is ordered to write four things. He is
ordered to write own his deeds, his livelihood, his (date of) death, and whether he will be blessed
wretched (in religion). Then the soul is breathed into him..." (Sahih al-Bukhari)

There are angels responsible for guarding people throughout their lives. For each person), there are
angels in succession, before and behind him. They guard him by The Command of Allah fan Raad, 13:11)
and He sends guardians over you... An'am 6:61)

Each person has been assigned two recording angels. These are kind and honourable cribes, called
Kiraaman Kaatbeen in the Qur'an, and their duty is to write down alt the good and bad deeds. But verily
over you fare appointed angels) to protect you kind and honourable, writing down (your deeds); they
know all that you do." Tanfitar, 02:10-12)

Apart from these, other angels also continually visit human beings, they gather to witness the prayers
and listen to the recitation of the Qur'an.

3) Belief in the divinely revealed books, their content and purpose

Muslims firmly believe that Allah has revealed books to different prophets as a source ef guidance to
humanity. The main reasons for sending the revealed books was for people to learn about the religion
sent to them and to know their obligations towards Allah and fellow human beings. None of Our
revelations do We abrogate or cause to be forgomen, but We substitute with something better or
similar (al-Baqarah, 2: 106) Balief in the divine books revealed to earlier prophets before the revelation
of the Qur'an to Prophet Muhammad is an essential aspect of Muslims' faith. These books are held in
high respect

In order of revelation, the books are

1. The Scrolls (Suhuf) of Hazrat Ibrahim

2. The Torah (Taurah) revealed to the Hazrat Musa

3. The Psalms (Zaboor) of Hazrat Dawood

4. The Gospel (Injeel) revealed to Hazrat la

5. The Qur'an revealed to Prophet Muhammad

In the Qur'an, Allah describes true believers as those who believe in the revelation sent to you
(Muhammad) and what has been sent before your time (al-Baqarah, 2:4). The most important and
central message of all the revealed books was the worship of Allah, the one true deity, without
associating any partners to Him. And We sent never a prophet before you except that We revealed to
him, saying, there is no Allah but I so worship Me.' (al-Anbiya, 21:25)

One of the significant points about the older revelations compared to the Qur'an is that earlier guidance
came as required by the community of the prophet to whom it was revealed-it applied to a particular
time and space. The Qur'an on the other

hand is for all times, climes, and all people, from its first revelation to the Day of Judgement. Secondly,
earlier scriptures and books have either been lost, like the Abrahamic Suhuf, or tampered with like the
Bible. The Dead Sea Scrolls date from 250 C to 68 ce and cover mainly the Torah and parts of the Bible.
None of the earlier revealed books exists in its original furm or in the language it was revealed in, except
for the Qur'an, which remains exactly as it was revealed 1400 years ago, nothing has been taken from it
or added to a. In fact, Allah has taken it upon Himself to protect the Qur'an from alteration and
corruption. That the Qur'an is Allah's message to mankind, and is not from any human, is proven by the
authority and power of its words and the nature of its contents, which tell us about facts not even
discovered or known to mankind at the time of its revelation,

4) Belief in the prophets of Allah, and their significance

Belief in the prophets chosen by Allah to convey His message to humanity is a required article of Muslim
faith. This is a principle of Islam, which strengthens the faith

The Messenger (Muhammad) believes in what has been revealed to him from his Lord, and (so do) the
men of faith. Each one believes in Allah, His angels, His books and His messengers. (They say) We make
no distinction between one and another of His messengers (al-Baqarah, 2:285)
The three main revealed religions of Allah, namely Judaiam, Christianity, and islam were conveyed to
humanity through Allah's prophets. According to the Qur'an, Allah created man to worship and obey
Him and to lead a righteous life based on His teachings. To do that, mankind needed guidance, and for
this purpose, Allah has chosen from every nation, over time, at least one prophet to convey His guidance
to humanity

Prophethood is a gift from Allah. He bestows this honour on whom He wills. However, all the prophets
of Allah have possessed some common features throughout history These are

Prophets were both morally and intellectually superior to the rest of their community.

Allah bestowed some of His prophets with miracles.

Every prophet confirmed that he did not speak of his own accord but in fact was preaching Allah's
words. He also confirmed what was revealed before him and what may be revealed after him. This
confirms that the message preached by all the prophets of Allah was in essence the same

We need to ask here why it was necessary for prophets to be both intellectually and morally superior to
the rest of their community. In response to this question, it could be said that, firstly, they had to be
men of high intelligence to be able to understand Allah's message belore conveying it to others, and
secondly, their moral superiority was very important as they were the role models for their nations

The reason for bestowing miracles to prophets could be that Allah wanted to show humanity that the
prophets were divinely appointed and that every miracle was a reflection of Allah's power. The miracles
granted to the prophets were usually in the beld in which their nations excelled. Hazrat Musa was given
the miracle of magic, an area in which his contemporaries excelled (Surah al-Araf), Hazrat Isa wed in an
age of skilled physicians, so his miracle was curing the incurable and ssing the dead (Surah Al-e-Imran)
Prophet Muhammad was given the miracle of the Qur'an because he lived amongst the Arab Quraysh,
who were renowned for their eloquence and poetry and yet, no one could produce the equivalent of the
Qur'an, It is said that when the Quraysh refused to accept the revelations as divine, the Surah al-
Kauthar, which is complete in its three ayats and its message, was pinned to the Ghilsafe-Ka'aba, to be
completed by adding a fourth line. This challenge could not be met by the proud Quraysh, Moreover,
the Qur'an is a book of everlasting guidance for all mankind. Miracles given to other prophets, besides
Prophet Muhammad, were for their time and their nations, whereas the miracle of the Qur'an is
immortal and universal.

Lastly, prophets were necessary to teach humanity about Allah, to give them a clear idea about the
unseen world is the angels, paradise, heill, life after death, and accountability before Allah and divine
justice. The prophets not only conveyed Allah's guidance to their communities, but also educated them
on how to run societies in accordance with Allah's will, and explained the purpose of life.

Muslims believe that Allah would never call a people to account unless He had made clear to them what
to do and what not to do, and therefore sent a messenger to avery nation. In Surahs like Yunus, 10:47,
an-Nahl, 16:36, and Ghafir, 40:78 refer to Allah's guidance given to different prophets. It is believed that
around 124,000 prophets were sent over time to all humankind. The Qur'an gives the names of twenty-
five prophets, which include Hazrat Adam, Hazrat Nuh, Hazrat Ibrahim, Hazrat Dawood, Hazrat
Sulaiman, Hazrat Yunus, Hazrat Yusuf and his father Hazrat Yaqub Hazrat Musa, Hazrat Isag and Hazrat
Muhammad
A remarkable aspect of the Islamic belief is that all the messengers of Allah are to be respected and
believed in, without making any distinction amongst them as they were divinely appointed for the same
purpose: to guide mankind towards Allah, by living according to His guidance and His approval. Hence,
belief in them all is essential and logical. The line of prophets that started with Harrat Adam finishes with
Prophet Muhammad who is the Seal of the Prophets (al-Ahzab, 33:41) there is no other prophet after
him as the religion and divine law he brought, are perfect in all respects till the end of time. The
guidance given to Prophet Muhammad is the final message of Allah and therefore universal and eternal.
This day I have perfected for you your religion and completed My favour upon you and have approved
for you falam as (the) religion, (al-Maidah, 5:31.

All prophets sent by Allah were fully human. They ate, drank, slept, lived normal human lives, and spoke
the language of their community or nation. They did not have the power to make anyone accept their
message or to forgive their sins. Their knowledge of the future was limited to what Allah revealed to
them. They had no part in running the affairs of the universe

To summarise why prophets were necessary to convey Allah's guidance, it could be said that they were
sent to

guide humanity away from the worship of created beings and idols to the worship of their Creator

clarify to humanity the purpose of creation: to worship Allah and obey His commands, to clarify that this
life is a test for each individual, the result of which would decide the type of life after death one would
lead

show humanity the path that would lead to Paradise and save them from Hell's fre

wam humanity about the Day of Judgement so that on that day no one could claim ignorance to the
purpose of creation, life after death, and their accountability uncover the unseen world, which exists
beyond the normal senses and the

physical universe, such as the knowledge of Allah, existence of angels, jinns; provide human beings with
practical examples of leading righteous lives, with Allah's prophets as role models, and

convey to humanity Allah's teachings, which are for their own benefit in this ide and the hereafter.

5) Belief in Allah's predestination and decree

Belief in Allah's predestination and decree-qada wa qadr-means that everything good or bad, all
moments of happiness or sorrow, pleasure or pain, success or failure, come from Allah who is 'kulle
shayin Qadeer' (has command over all Creation) To understand this article of faith it is important to
accept Allah's knowledge to be flawless beyond all limits, and to acknowledge the fact that having
created this world He is not indifferent to it or its people, but is a wise and loving Creator, Lord and
Mastor-Allah.

It can be asked that if everything has been decreed and written down then what is the point of making
any effort. The answer to this question is that Allah's complete knowledge aver every matter does not
reduce human responsibility. Allah holds each person accountable for what they do and what is within
their capability, but He does not hold them accountable for things they cannot do: Allah does not
burden any human being with more than he is well able to bear (al-Baqarah, 2: 286) A believer should
think, plan, and make the right choices, but, if sometimes things do not turn out the way one wants,
then one need not lose hope or get depressed Instead, they should pray to Allah and try again. If in the
end what is desired is soll not achieved, then they should know that they have tried their best and are
not responsible for the results. Moreover, humans cannot predict the future, If one does not achieve
despite striving, then it may be that the desired result is not in one's favour; hence the effort should be
redirected or else one should respond with patience

Regarding Allah's eternal foreknowledge, the Qur'an says: Truly, nothing is hidden from Allah, in the
earth or in the heavens (Al-e-Imran, 3:5). Whoever refuses this denies Allah's perfection because the
opposite of knowledge is either ignorance or forgetfulness, which cannot apply to Allah. Nothing
happens in the heavens or watindeed in the universe, without the will of Allah, confirming that He alone
Crestor of everything....He has created everything, and has ordained for it a sure(al Furqan, 25:2). Allah
has recorded everything that will occur until the Day of Judgement, in the Preserved Tablet (al Lauh al
Mahfuz)

Bebef in divine decree strengthens one's belief in Allah, that He alone controls rything so one truets and
relies on Him. Even though a person tries his best, at the same time he relies on Allah for the final
outcome. His hard work or intelligence o not make him arrogant, for Allah is the source of all that comes
his way. trust in Allah's decisions gives a person peace of mind, as Allah is wise and awing. Nothing
happens without a purpose. If one is rewarded, it was meant band could never have escaped the
receiver. If not, one realises it was never ant to be so

6) Belief in resurrection, the Day of Judgement, and its significance

Belief in the Hereafter, resurrection, the Day of Judgement and accountability re Allah is at the heart of
Islam as this stresses the purpose of human creation The belief shows the direct relation between a
person's conduct on earth and the beyond ile. the present life is a preparation for the next, which will be
one of towards and punishments, depending on one's conduct on earth. In preparation the afterlife,
Allah has provided guidance to humanity through His prophets and led books

ection of this belief makes all other beliefs meaningless. If a person does not leve in accountability to his
Creator for all his deeds, there is nothing to stop him tom wrongdoing. It is the fear of accountability
that keeps a person in check faith Alife after death urges people to do right and stay away from sin. in
this world, we sometimes see the plous suffer whilst the impious live enjoyable lives. What needs to be
remembered is that all shall be judged one day and justice will be meted out. The acceptance or
rejection of life after death is perhaps the greatest factor in stemnining the course of an individual's life.

According to Muslim belief, upon death a person enters an intermediate phase, the waiting period
between death and resurrection, called Barzakh. in Barzakh starts the lesser judgement where the dead
will be questioned by angels about their igion, prophets, and their Lord, Allah. Depending on how one
fares in this lesser gement, one's grave can be a reflection of Paradise or Hell.

At the hour appointed, on the command of Allah, the world, as we know it, will come tan end with the
blowing of the Soor by the angel tarafeel. All landmarks of the earth will be gone and then a new heaven
and earth will be created. The Qur'an confirms this belief: "One day, the earth will be changed to a
different earth and so be the heavens... (Surah Ibrahim, 14:48)
Following the end of the world will be the Day of Resurrection, al-Yawm al-Qiyama People will be
resurrected into their onginal physical bodies from their graves. sby entering the third and final phase of
life. All will assemble before Allah, waiting for the final judgement. The righteous will be sheltered under
the shade of

Allah's magnificent throne. The balances will be set and the deeds of humankind will be weighed the
disclosure of the reconds of deeds performed in this life will follow. Then Allah will judge His creation.
They will be reminded and informed of their good deeds and sint. No injustice will be done on this day
(Surah Hud, 11:181 Furthermore, the Qur'an tells us that those who have done good deeds will be
handed their records in their right hands, and those who have sinned will receive their records in their
left hands. Those who are given their record in the right hand will read it (with pleasure) (al-ura, 17:21),
And he that will be given his record in his left hand will say "Ah! Would that my record had not been
given to mer" (al-Haqqah 69:25). About the questioning on the Day of Judgement, Allah says, "That day
shall We set a seal on their mouths. But their hands will speak to Us, and their feet bear witness to all
they did (Surah Ya-Sin, 36:65)

Paradise and Hell will be the final dwelling places for the faithful and the damned after the Last
Judgement.

3 Understanding Jihad

It is important to know and understand the term jihad as it has ofien been misunderstood and misused,
especially in context with Islam and Muslims, Islam is a religion of peace as its roots-lm denotes peace
and submission in peace. The critics of Islam, however, insist that Islam and Muslima are hostile and
intolerant towards communities other than their own. They refer, out of context, to the Qur'anic verses
that instruct the believers to fight ther infidels. The context and circumstance of Qur'anic verses are
crucial in understanding Islamic teachings as to when fighting in the way of Allah, often referred to as
jihad, is permissible.

In the early years of revelation of Islam in Makkah, Muslims were not granted permission from Allah to
fight, and thus they suffered both moral and physical humiliation from the non-Muslims. It should be
noted that the first verses regarding Jihad were revealed in Madina, several years after the revelation of
Islam and the Qur'an to the Holy Propheta, allowing Muslims to take up arms in self-defence: And fight
in the Way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the
transgressors (al-Baqarah, 2:1901. Unfortunately, many of the Qur'anic verses today are quoted out of
contest to wrongly justify terrorist actions.

The root of Arabic word jihad is jih-d, and is usually translated as "holy war, whereas the linguistic
meaning of the term jihad is to struggle or strive. The Arabic word for war is 'al-harts. In a religious
sense, as described by the Qur'an and the Hadith of the Prophet, jihad has many meanings. It can refer
to internal and extermal efforts to be a good Muslim, as well as working to inform the people about
islam as a faith. However, if military jihad is required to protect the faith against others and no
alternative is found, blam does allow the use of force, but there are strict rules of engagement. Military
action is therefore only one means of jihad in case it becomes necessary, and not everyone can call for
it. The military campaign has to be declared by the proper authority, as the concept of a "just war" is
very important in islam. Jihad is not a wolent concepit nor is it a declaration of war against other
religions, the Ouran specifically mentions the Jews and the Christians as People of the Book who should
be protected and respected

From a religious point of view jihad means to strive in the way or for the sake of Utah Jihad takes a very
important status in the doctrine of Islam; it is one of the duties for every Muslim and has many forms.
The five basic forms are

had of the heart/soul (jihad bil qalb/nafi

had by the tongue (jihad bil lisaan)

Jhad by the pen/knowledge (jihad hil qalam/ilm)

Jihad by the hand (jihad bil yad)

had by the sword (jihad bil sayf)

Mal of the heart/soul Jihad of the heart/soul or jihad bil qaibbin nafs is referred as the greater jihad (al-
jihad al-akbar). It is one's inner struggle of good against refraining oneself from the whispers of Shaytan
(Iblis) This process involves suing one's shortcomings and base tendencies and striving to earn Allah's
asure

thed by the tongue: Ahad by the tongue or jihad bil lisan is defending Islam and reading the faith
through scholarly lectures, speeches, and debates. It often laps with da'awah (invitation to Islam, or
spreading the message of Islam). For xample, in the Last Sermon, Prophet Muhammad asked the
listeners whether had passed on the message to them, and they confirmed that he had. Then, he sod all
those present to pass on the same message to those who were not there

d by the pen/knowledge: Jihad by the pen/linowledge or jihad bil qalam/lm is form of Jihad involving
scholarly research of Islam in understanding the message of Islam, for aiding the spread as well as
defence of Islam, and publishing written snides clearing misconceptions and correcting lies against islam.
The Messenger Allah once stated that the ink of a scholars holier than the blood of a martyr

had by the hand Jihad by the hand or jihad bi yad is a jihad of action rather than ds. At certain areas, it
overlaps with Zakat (charity) and Haj (pilgrimage). Some fits examples include giving charity to the poor
and needy, performing Hay or Umrah, helping those who need help, saving people's lives, etc. These are
more of physical deeds instead of words: A person whose feet become dust ridden because striving in
the way of Allah will never be touched by the flames of Hell (Sahih Bukhan)

Aled by the sword: Jihad by the sword or jihad bil sayf is contrary to jihad of the mart/soul. Sometimes,
it becomes necessary to undertake this jihad which includes the use of arsenals and engaging in a
combat. Qital is an aspect of this jihad, as it ows a believer to fight in self-defence. When a believer's
freedom to practice Fam is threatened, it allows fighting as a defensive action not an offensive one. Only
when someone violates the sanctity of a peaceful Muslim community with ssion blam allows them to
retaliate and fight back Bermission

For sell-defence: Jihad becomes obligatory when not only the ideology and beliefs, but the life and
property of Muslims are threatened. The Qur'an clearly allows armed fighting for the sake of self-
defence by stating: Fight in the cause of Allah those who fight you, but do not transgress limits" (al-
Baqarah, 2:90).
Fighting against evil and injustice: It is a sin if a Muslim sees injustice being done, and is capable of
stopping it, yet does not do anything about it. This can include war on drugs, war on child labour, and
also war against terror and protecting the freedom of Muslims to practise their faith.

Broken treaties: If treaties made are broken by the enemy, then war may be waged upon them. The
Qur'an states: But if they break their path after ther covenant (agreement) and taunt you for your faith,
then fight the leaders of unbelief, for their caths are nothing to them that thus they may be restrained
(at-Taubah, 9:12)

Jihad must never be undertaken for purposes of territorial expansion or to secure wealth and resources.
A Hadith of the Holy Prophet confirms that. Only that person fights in the way of Allah who sets foot in
the battlefield to raise high the name Allah Sahih Bukhar

There are many rules and limitations when engaging in combat in the name of jihad Some of them ane

Civilians are not to be harmed

Fruit-bearing trees are not to be cut down.

Animals whose meat can be eaten should not be killed.

Places of worship of any faith should not be demolished.

Asylum should be granted to surrendering enemy soldiers. And if anyone of the pagans seeks your
protection then grant him protection, so that he may hear the Word of Allah, and then escort him to
where he can be secure, because they are men without Inowledge lat-Taubah, 96

The treatment of prisoners of war is also clearly stated in the Qur'an. Prisoners of war under Muslims
are to eat, drink, and dress the same way as Muslim soldiers eat, drink, and dress. Even under the
unfortunate event of shortage of food, it is the prisoners who are to be fed first, before the Muslim
soldiers guarding them

The fallen and the dead should not be mutilated or disfigured

The treaties should be respected and fulfilled.

Ambassadors should not be killed or mistreated

No unjustifiable aggression should be inflicted on weaker nations

4 The Pillars of Islam

The foundation of the Islamic faith are its Pillars (Arkan al-Islam) which are obligatory upon all Muslims
to fulll. The Qur'an presents them as a framework for worship and ign of commitment to faith. The five
Pillars are:

1) The Shahadah (witnessing the Oneness of Allah and the prophethood of Hazrat Muhammad

2) Salat, (observance of the five prescribed daily prayers

3) Zakat (almsgiving)

4) Sawm (lasting during the month of Ramadan) and

5) Hajj (pilgrimage to the Ka'aba during the prescribed month) at least once in a lifetime

1) The Shahadah: Meaning and Significance

‫ال اله إال الله محمد رسول الله‬

bear witness that there is no deity but Allah, I bear witness that Muhammad is the Messenger of Allah

These are the words called the Shahadah, or Declaration of Faith, that a person says to enter the fold of
Islam. This declaration is a pledge made with Allah, which sums up a person's religion and defines an
individual as a Muslim.

The Shahadah starts with the declaration of witnessing that there is no other god or deity except Allah:
this is the belief in tauheed, the Oneness of Allah, which is the root of Islam. By acknowledging tauheed,
Muslims also confirm their belief that Allah is all-powerful, and to achieve success in this world and the
hereafter, a Muslim must abide by the rules set by Him. The way to achieve this success is to follow the
perfect example of Prophet Muhammad, as summarised in the second part of the Shahadah
Muhammad is the Messenger of Allah:

The words of the Shahadah are few but extremely significant. With these words, person acknowledges
Allah as the Creator and Sustainer of all, and affirms the prophethood of Prophet Muhammad, and thus
steps from disbelief and ignorance to knowledge, light, and guidance. Muslims, whether they are bom
into the faith or accept Islam later in life, by reciting the Shahadah, become a part of the Ummah,
bonded together by their common faith, irrespective of race or background

The significance of the Shahadah is highlighted by the fact that it is repeated in avery prayer. When
believers say bear witness that there is no Allah but Allah, it means that they reject obedience and
servitude to anyone or anything except Allah, that they fear no one except Him and seek orily His
pleasure. This belief makes a Muslim strong and independent as well as courageous, knowing that
everything one experiences is from Allah. With the second part of the Shahadah, Muhammad is the
Messenger of Allah, believers acknowledge the Prophet's status and hence his

right to be respected and obeyed, knowing that he is Insaan e-Kamil, the perfect human, the best of
creation.

Muslima, in order to truly commit to the Shahadan, need to understand its different aspects and believe
in them with all sincerity. Some of the features of the Shahadah are as follows

Knowledge of what the Shahadah is testifying to is very important. For when one testifies or bears
witness to something, one must know what it is that he/she is witness to. Testimony to something about
which one has no knowledge is unacceptable

Certainty is the opposite of doubt, which in Islam is equivalent to disbelief (ku) Muslims must, therefore,
in their hearts be absolutely certain of the truth of the Shahadah

Acceptance of the Shahadah means that a believer accepts all its implications too, ie, believing
completely in whatever is stated in the Qur'an or stated by the Prophet without choosing or rejecting
anything given therein.
Submission to the Shahadah implies submission to Allah's command by one's actions. In fact, this is one
of the meanings of the word Islam itself, the submission to the will and commands of Allah.

Sincerity to the Shahadah means to testify solely for faith in Allah and not for any other reason. One of
the signs of being a Muslim for the sake of Allah is that a believer does whatever Allah asks, regardless
of what anybody else desires or wants from them.

Loving the Shahadah means that the true believer puts no one whatsoever as an equal to Allah in his
love.

Adherence to the Shahadah is being true to Islam and its beliefs, and fulfilling all its obligations till death.

2) Salat-Prayers

The second Pillar is salat, the five daily prayers, which signify the believer's submission to Allah and serve
as physical evidence of acceptance of Islam and obedience to Allah. Prayer is considered to be the
foremost duty of a Muslim and was the first act of worship made obligatory by Allah. Such is the
importance of prayers in Islam that they are said to be the distinguishing feature between a Muslim and
a non-Muslim. The Prophet is known to have said: What stands between a man and disbelief is the
abandonment of salat (Muslim)

Prayer not only inculcates discipline within an individual and a community, it also humbles believers
before their Creator, when performed with sincerity. The chief purpose of prayer is to remember Allah
and to know that humans are completely dependent on Him alone for all they need and have. The
Qur'an itself mentions prayer some 67 times, such as Establish regular prayers, at the sun's decline till
the darkness of the night, and pray in the small watches of the maming... (al-ra, 17:78-79)

compulsory for all Muslims to offer the live compulsory prayers according to the given times throughout
the day.

Fajr between the breaking of first light and sunrise, ovo rakaat

Zuhr: after midday until late afternoon, four rakaat

Asr from late afternoon until just before sunset, four rakaat

Maghrib: between sunset and the end of twilight, three saklaat sha: from dark until just before dawn,
four raksat

Prayers are to be performed in the direction of Makkah and must be carried out in state of ritual punty,
achieved by either ritual ablutions (wudurtayammum ie. wet/dry ablution) and also a bath (ghus) wheri
required. A great deal of importance is given to cleanliness and purification in islam generally, and
specifically before the performance of prayers. Regarding purity, the Qur'an says, "Allah loveth those
who male themselves pure (at-Taubah, 9: 108). The Holy Prophet also stressed upon the need for
purification and dis is reported to have said, Purification is the key to prayer anit again, Cleanliness is
one half of faith (Muslim), Muslims, in the light of such seachings, are very aware of being both inwardly
and outwardly purified for prayer. nward purity impliers that all evil thoughts or corrupt ideas are
dismissed from one's mind, as a Muslim makes the intention (niyyat) of worshipping his Creator,
Outwardly, purification is achieved by performing ablutions (wudu/tayammum) or by taking a
ceremonial bath (ghusl
Ablution (wudu/tayammum)

Before beginning the prayer, a believer must be in a state of ritual purity, cleansed major and minor
impurities, as mentioned in the Qur'an:

you who believe! When you prepare for prayer, wash your faces, and your hands and arms) up to your
elbows, and rub your heads (with water) and (wash) your feet up to your ankles. If you are in a state of
ceremonial impunty, bathe your whole body. Maidah, 5:6)

Wudu

From the above ayat we learn that four rites are specifically mentioned in the Qur'an for the
performance of wudu. They are:

To wash the face from top of the forehead to the chin and as far as the ears;

To wash hands and arms up to the elbows;

To wipe the head with wet hands:

To wash the feet up to the ankles.

The above is the compulsory (fard) practice of how to perform ablution (wudu) as given in the Qur'an.
The Sunnah method of performing ablution (wudu) is as follows:

One must begin the wudu with Allah's name Bismillah-in-Rahman-ar-Raheem

The intention (niyyar) to perform wudu should be made

A clean area should be used for the performance of wudu, preferably facing the

Cibla, and clean water should be used.

Hands should be washed up to the wrists

Miswak or a brush should be used to clean one's teeth.

The mouth should be rinsed (gargle) three times.

Put water into nostrils three times.

The face is then washed thrice, from top of the forehead down to the throat, and from-ear to ear,

Both forwarms are washed thrice, from wrists to elbows beginning with the right arm

After this, wet palms are passed over the head (once); this is called the 'masaf of the head

Similarly, masah of the neck is performed followed by cleaning the ears beck

and front.

Finally, the right foot and then the left foot are washed up to the ankles thrice each
Wudu should be in a continuous process, with each part being washed in the prescribed order, without
any break or interval. To wash thrice is the Sunnah of the Prophet which ensures that no part is left
unwashed. After the wudu, the Shahadah is said

Tayammum

In the case of water not being available for the performance of widi, or a person being bed-ridden due
to illness, tayammum (dry ablution) should be done. Regarding tayammum, the Qur'an states: If you are
ill or on a journey... And you find no water, then take for yourselves clean sand or earth and rub
therewith your faces and hands. Allah does not wish to place you in a difficulty, but to make you clean
(al-Maidah 5:6)

Again, from the ayat above, Muslims come to know that permission for tayammum is given by Allah in
case of non-availability of water, or on grounds of illness. However, it must be noted that as soon as the
restrictive reason for not doing wudu is removed Tayammum becomes vaid.

The approved traditional method of performing tayammum is to recite Bismillah and then to make the
intention to perform tayammum. After this, both hands should be struck on some clean and pure earth
or sand or stone. Next, the excessive sand should be blown aff. Then both hands are rubbed on the face
in such a way that no part of the face, which has to be washed by wudu, is left out in the case of males
with beards, it is desirable to pass the fingers through the beard. Then both hands should be struck
again on the clean earth or sand and, after blowing off the excess dust, they should be passed over first
the right and then the left arm up to the elbows. This completes the tayammum. A dry stone free of
dust, a brick or an earthen pot may also be used for this purpose. The acts which nullify wustu also
nullify tayammum

Ghusl

In the case of major impuribes (Hadis-e-Akbar) caused by marital relations, menstruation, and childbirth,
a full bath (ghusi) is required, which entails making the intention (nijyyat), washing both hands including
wrists, washing off any impurity from the body. This is followed by wudu in the prescribed manner and
finally pouring water thrice on the entire body from head to feet, first from the right side, then the lat

Acts that nullify woidu, tayammum, and ghusl

Answering the call of nature; leakage or discharge of any impurity from the body

Passage of wind

Discharge of blood or pus from a wound

Losing consciousness (fainting), being drowsy, falling asleep

Mental imbalance, intoxication

Laughter during prayec

Vomiting

Conditions of Prayer
Before starting prayers, the following conditions must be met

Intention: The intention (niyyat) of the prayer to be performed must be made. The Holy Prophet and his
Companionas did not make the niyyat aut loud; Instead, they made the niyyat in their hearts.

Time: It is very important to offer the prayers at their given time. Allah, in the Qur'an, has stated that,
Prayers indeed have been enjoined on believers at fixed times (al Nisa, 4:103)

Purity: A believer should be free of any major or minor impurity; being in a state of wudu is an important
prerequisite for performing prayers. The clothes and the place where the prayer is performed should
also be clean of any impurity.

Satar: This means the compulsory covering of the body as required for worship. Men should be covered,
at least, from the navel to the knee, whereas for women

the satar is to be fully covered except for their faces, hands, and feet. Qibla: Prayers should be
performed facing the Qibla (direction of the Kaabal

Call to Prayer: Azaan; Iqamat; Rak'aat

Every prayer (salar) is preceded by the call to prayer (azaan) by the muezzin, an adult male who loudly
proclaims it. Hazrat Bilal was the first muezzin of Islam, who called the believers to prayer when the
Prophet's mosque was completed in Madina. The azaan not only announces the time of prayer, but
announces the Shahadah, the Oneness of Allah and His greatness, and the prophethood of Hazrat
Muhammad five times a day. Some of the words of the azaan: Hayya 'alas salah (Come to prayer), and
Hayya alal-falah (Come to prosperity), signify to Muslims that it is only through the worship of Allah that
real success can be attained.

In congregational prayers, the iqamat is recited. The words of the iqamat are those of the azaan, Hayya
alas-salah and Hayya alal-falah, with the difference that they are recited only once. After this, the imam
says twice: Qad qamat as-salat (prayer has begun)

The call to prayer-azaan

‫الله اكبر‬

Allah is the Greatest (Four times)

‫اشهد ان ال إله إال الله‬

I bear witness that there is no god except Allah (Twice)

‫َأْش َهُد َأَّن ُمَح َّمَد الَّر ُس وُل الله‬

I bear witness that Muhammad is Allah's messenger (Twice)

‫على على الصلوة‬

Come to prayer (Twice)

‫على على الفالح‬

Come to goodness (Twice)

Allah is the Greatest (Twice)

‫ال إله إال الله‬

There is no god but Allah (Once)

‫الصلوة خير من النوم‬

Prayer is better than sleep Twice, this line is added here only with the call for Faye prayer

‫قد قامت الصالة‬

Prayer has indeed begun

(Twice)

This line is added when Iqamar is called out.

The steps of the five prayers

Aher fulfilling the preliminary conditions, stand facing towards the qibla, with your hands by your side.

First, intend to perform the prayer Intention is called niyyat, the willingness of heart. Utterance of the
words is suggested but not compulsory.

Then, raising the hands up to the ears, say takbir (Allahu Akbar-Allah is the greatest) and fold the arms,
placing the hands one over the other on the navel.

Then Sana is recited

‫بحانك اللهم ويحميك وتبارك اسمك َوَتَعاَلى َجَّنَك َواَل ِإَلَه َغْيُر َك‬

‫اعوذ بالله من الشيعي الرجيم‬

Talawwar

‫ بسم الله الرحمن الرحيم‬: Tasmiyyah

Then after Sana, Ta'awwuz, and Tasmiyyah, recite Surah al-Fatihah, followed by a short Surah or some
verses of the Holy Qur'an. Note that it is not permissible to attach the verses of the Holy Qur'an after
Surah al-Fatihah in the third and fourth rakaat of fard salat.

After saying the Takbir, bend for Ruku and recite the Tasbih of Ruku three ‫ سبحان ربي العاليم‬simer

Rising from Ruku say the words of Qaumah ‫زينالك احمد‬

Recite the Takbir, go down for Sajdah (prostration) in the proper posture, with toes, knees, palms, nose,
and forehead touching the ground; recite the

Tasbih of Sajdah three times ‫ستان رقي األعلى‬

Ahar saying the Takbir, sit erect, and then perform the second Sajdah, saying the Tasbih for it three
times.
Say the Takbir and stand upright. Then start the second rakaat and perform it like the first one. After the
Sajdahs in second rakaat, sit up and recite Tahiya followed by Tashahhud (bearing witness)

‫التحيات بلوو الصلوات والطيبات الَّس الُم َعَلْيَك ايها الليل ورحمة الله وبركاتة السالم علينا وعلى عباد الله‬
‫الصالحين أشهد أن ال إله إال الله َوالَّش َهُد َأَّن ُمَح َّمًدا َعْبُدُه َوَر ُس وُله‬

In the last rakaat recite Tashahhud with

(1)Durood

‫اللهم صل على محمد و على إلى محمد كما صليت على إبراهيم وعَلى آِل ِإْبَر اِهيَم ِإَّنَك َعِميد ميدن اللهم‬
‫بارك على محمد و على الي في الما باركت على ابراهيم وَعَلى الى البراِهيَم ِإَّنَك َحِميد الميدان‬

‫ ربنا اينا في الدنيا حسنة وفي اآلخرة حسنًة َوِقَنا َعَذاب النار‬Dan

‫ السالم عليكم ورحمة الله‬ii) Salam)

while tuming the face to the right and then to the left

The timings of the five daily prayers and the obligatory ferd rakaat have been given earlier in this
chapter. Muslims are also recommended to perform the Sunnah rakaat, which are divided into Sunnah
Makkadah (obligatory) and Sunnah Ghair Muakaddah (non-obligatory) The former are the Sunnah
rakaat that the Holy Prophets always performed; however, the latter were not a firm practice of his. The
two Sunnah before the fard of Fajr are rak'aat that the Prophet never missed. Sunnah and fard rakaat
are always prayed in units of twos

Delayed (Qada) Prayers

There is no expiation (for prayer) sxcept the prayer itself (Sahih al-Bukhari)

Missing one's salar intentionally is a sin, and the person who does so should turn to Allah and repent,
and seek His forgiveness. However, if a fard prayer could not be offered at a prescribed time due to a
valid reason, it is said to have been rendered qada or missed, and has to be offered later in the
prescribed way. It is imperative to complete the missed fard prayer. There is no fixed time for offering a
qada prayer One may offer it in one's own time, but the sooner the better. However, the forbidden
times should be avoided; these are from dawn until the Sun has risen to the height of a spear, when it is
directly overhead at noon until it has passed its zenith; from "Asr prayer until the Sun has set
completely. If a person has missed more than one prayer, he should offer them at the first available
opportunity, if possible altogether. one after the other. It is not necessary to offer a missed Zuhr prayer
at the Zuhr time and a missed Aar prayer at the Aar time only.

The prayers missed during a journey have to be shortened, as prescribed. If Zu, and isha prayers have
become gade' while travelling, one should, upon retuming me, offer the qada as if he was still a traveller
Le two rak'aat each. If, however, the prayer becomes qada' before a journey rand and one offers qada"
during the journey, the full four rakaat have to be prayed. The Friday (Jum'a) prayer, if missed, cannot
the affered later. One may however, pray four rak'aat of the Zuhr prayer later, instead the Friday prayer
that one has missed

The importance of prayer

Having specific times of prayer brings Muslims close to Allah and helps them remain are of the
importance of their faith in daily life. Muslims start their day by purifying themselves and then standing
before their Lord in prayer. The recitations from the Qur'an and the sequence of movements: standing,
bowing, prostrating, and sitting wpress submission, humility, and homage to Allah. The various postures
Muslims aume during their prayers capture the spirit of submission; the words remind them of their
commitments to Allah. The prayer also reminds one of belief in the Day of Judgement and of the fact
that one has to appear before his/her Creator unif give an account of their entire life. This is how
Muslims start their day, and during the daily salat, dissociate themselves from their worldly
engagements for a while to stand before their Creator and be aware of the real purpose of life

Salut is a constant reminder to keep believers mindful of Allah in the daily stress of work family, and
distractions of life. Prayer strengthens faith and dependence on Allah, and puts daily life within the
perspective of the hereafter and the final Judgement.

Congregational prayer

Though individual performance of salat is allowed and is a regular practice, collective worship in the
mosqus has special ment and Muslims are encouraged to pray with thers. Congregational prayers carry a
great reward; a Hadith of the Prophet ates: Prayer in congregation is twenty-seven times better than the
prayer of a man By himself (Bukhari, Muslim) Muslims are instructed to pray in congregation whenever
possible. However, this applies only to the fard rak'aat as the other rakaat are prayed individually,

The best person to lead congregational prayers is one who a well-versed with the Qur'an and Hadith,
and is regular in his prayers. Before the prayers begin, the rows we straightened, the gaps are filled, the
worshippers stand shoulder to shoulder, and the iqamat is called out. Worshippers then make the
intention (niyyat) to pray behind and follow the imam who is leeding the salat. in the first two rakaat,
the imam reads Surah al-Fatihah and one more complete Surah or some ayaat of the Qur'an. the salat of
Fajr, Maghrib and 'Isha, are being prayed, than the imam recites these Surahs out loud, and believers
should keep silent, and follow the recitation. In the Salat of Zuhr and 'As, the imam recites in a quiet
whisper and worshippers do not recite anything out loud but pray the raksat quietly and complete their
prayers. Apart from what the imam alone recites, a believer must independently recite all the other
texts in the salar, ie. Ruku, Sujud, Tahiyyat, Salam, and all the Takbirs, etc.

Besides the five daily prayers, the other congregational prayers include salat al Jum'a (Friday prayers),
the two Eid prayers, and the funeral prayers of a Muslim.

Friday (Jum'a) prayers

Friday is a day of special importance for Muslims. Believers are urged to attend and perform Friday
prayers in a mosque behind an imam, Great reward has been promised for the Friday congregationial
prayers. The worshippers should prepare themselves especially for this prayer by bathing, trimming
their nails, wearing fresh and clean clothes, and using a fragrance (not sprays), etc. before arriving at the
mosque. It is said that Prophet Muhammad, who was very particular about personal cleanliness, himself
set the example of how a believer should prepare and appear for congregational prayers

A view of the Ka'abe during prayers at Hajj

The Friday prayer is marked by the following features:

It is prayed at the same time as the Zuhr prayer, which it replaces

Typically, the Friday prayer is performed in a mosque, if available It must be performed in a

congregation led by a prayer leader, an imam, It cannot

be offered individually,

Friday is a day of devotion and extra worship. However, a Muslim is allowed a normal work routine on
Friday as on any other day of the week. They may proceed with their usual activities, but they must
break for the Friday prayer.

When the time for prayer comes, the azaan is called out. The imam then stande facing the audience and
delivers his sermon (khutba), which is an essential part of the Jum'a congregation. While the imam
speaks, everyone present must listen to the sermon quietly until the end.

Two sermons are delivered, one distinguished from the other by a brief sitting by the imam. The sermon
begins with words of praise for Allah and prayers of blessing for Prophets. The imam also reminds the
worshippers of their duties towards Allah and their fellow beings, the consequences of doing evil,
accountability and, finally, ends the sermon with prayers for the community and the Ummah

At large

After the sermon, the Jum'a prayer is led by the imam who recites the Fatihah and other Qur'anic
passages. Only the fard rak'aat are prayed in this congregation.

Eid Prayers

The two main festivals of Islam are "Eid-ul-Fitr and 'Eid-ul-Adha "Eid-ul-Für is celebrated on the first day
of Shawwal to mark the end of fasting during the month of Ramadan, Eid-ul-Adha is celebrated on the
tenth of Dhul Hijja to commemorate Hazrat Ibrahim readiness to sacrifice his son in obedience to Allah's
wish, and to mark the completion of the annual pilgrimage, Haj

Both the "Eids are days of thanksgiving, and Muslims all over the world before starting the festivities,
attend special congregational prayers. Eid prayers are incumbent on all those on whom the Friday
prayer is obligatory. Eid prayers do not substitute Faj prayers and can only be offered in congregation.
Like the Friday prayers, there is no qada for "Eid prayers and the time for it begins from sunrise up until
noon. There is also no azaan or igamat for 'Eid prayers which consists of two rak'aat during which it is
recommended to pronounce six extra takbirs (in Hanafi jurisprudence). Three takhirs are pronounced
after the opening takbir and before the Qur'anic recital in the first rakaat, while during the second
rakaat, the believer pronounces the other three takbirs after the Qur'anic recital, Worshippers raise
their hands during each pronouncement of the extra takbir. The Khutbah for the two "fid prayers is
always given after the prayer is complete; it is not fard but listening to it is recommended and desirable.

No Sunnafi or nall prayers are said before the Eid prayers if they are taking place in an open field
(Musalla) as per the Sunnah of the Prophet However, if the Eid prayer is performed in a mosque instead
of the Musalla, one should pray only two raklaar (Tahiyyat-ul-Masjid) before sitting

it is highly recommended to proclaim the takbir on 'Eld from the time a believer sets aff from home for
the 'Eid prayers until reaching the destination where the prayers are performed. The general rule for the
two Eids, as reported by sz-Zuhri, is: The people said the takbir on Eid from the time they left their
homes until they reached the Musalla (or outside praying place), and said it at the Musalle until the
mam arrived. When the imam arrived, they became silent; but if he said the takbir, they would also say
it

The words of the takbir ans

‫الها كبير لله اكبر ال إله إال الله والله أكبر الله اكبر ولله الحمل‬

Allah is Most Great, Allah is Most Great, there is no good except Allah, Allah is Most Great, Allah is Most
Great, and all praise be to Allah.

Private prayer (dua)

The word du'a in Arabic means 'calling, It is the act of rememberning Allah and calling out to Him. Aside
from the obligatory five daily prayers, Muslims are encouraged to call upon Allah for forgiveness,
guidance, and strength throughout their lives These personal supplications or prayers (du'a) can be
made in their own words and in any language. One can pray privately for one's own affairs, to protect,
guide, help, bless a relative, friend or even the entire Ummah. Allah is not a distant or remote Being,
uncaring or indifferent to the calls of His creation. In fact, He is Rahman and Raheem, and One who
answers the sincere and true prayers of His believers

The Holy Prophet is reported to have said that Allah does not turn away, empty handed, the one who
calls upon Him in prayer (Ahmad, Abu Dawood, Tirmidhi) Muslims can call upon and supplicate their
Creator wherever and however they may be, but it is recommended that when supplicating in eamest, it
is better to be in a state of wudu, facing the qiblah, and, ideally, while in sujood (prostration), in humility
before Allah, Muslims may recite du'a before, during, or after formal prayers, or may recite them at
various times throughout the day. There are a few specific moments in life, when a Muslim's du'a is
especially accepted. These opportune moments of the acceptance of du'a are given a

while travelling,

while sick or visiting the sick,

late at night flast third of the night).

while prostrating (sujood),

between the azaan and the iqamat,

while experiencing injustice or oppression

on the Day of Arafat,

during Ramadan/ or during mall fasts.

Masjid-the place of prayer in Islam

Masid, the Arabic word for mosque, means a place of prostration (sujood), Prayer establishes the
connection between the believer and hiswher Lord and prostration symbolises complete submission.
Throughout islamic history, the mosque has remained the centre of the Muslim community, and towns
have grown around this pivotal building Mosques come in all shapes and sizes, and Muslims in the past,
and even today, have made use of local artisans and architects to create beautiful mosques

There are, however, certain features that are typically common to all mosques Externally, every mosque
has a dome and minarets, which are visible from afar. The rets are tall towers used to call believers to
prayer. Within, wvery mosque has mihrab, a niche in the wall that indicates the direction of Makkah;
most mosques ve a minbar, a tall chair-like pulpit from which the imam is able to deliver a sermon. The
interior of the mosque is decorated usually with calligraphy of Allah's 99 names and Qur'anic verses
around the walls, or with intricate geometric swirling designs, own as Arabesques. Many mosques have
big courtyards to accommodate more people during large congregations. There are never any images of
people or animals, or any statues in mosques, for this is strictly forbidden in Islam.

3) Sawm-Fasting

Ramachan is the (month) in which was sent down the Qur'an as a guide to mankind So every one of you
who is present at his home) during that month should spend it fasting (al-Baqarah, 2: 185)

Sawm, Le fasting, is a unique moral and spiritual feature of islam. It means to abstain completely from
food, drink, intimate relations, smoking, and trivial pursuits, from pust before the Fajr prayer till the time
of Maghrib during the entire month of Ramadan. The significance of the month of Ramadan is such that
it is regarded as the holiest month in the Islamic calendar. It is the month in which the Qur'an was
revealed and prophethood was bestowed on Hazrat Muhammad According to some traditions, the
Suhuf of Hazrat Ibrahim, the Taurah of Hazrat Musa and the Zaboor of Hazrat Dawood were all revealed
in this month.

Sawm, like salat and Hajj, is a form of worshipping Allah. However, it has its own unique characteristics.
It is the longest form of worship. The five daily prayers do not take more than an hour during the day to
perform, and the annual pilgrimage will not take more than a few weeks in a lifetime. Fasting however,
is about 12 to 16 hours a day (and perhaps 17 to 18 hours in the regions close to the poles). The fasting
lasts for a whole month and is observed every year.

Sawm is also the only form of worship that does not interrupt one's daily routine as one can fast and
carry on with day-to-day life. If a fast, for which intention was made the night before, is broken
intentionally, then according to Islamic scholars like Bukhari, Muslim and others, expiation becomes
obligatory.

The benefits of fasting

Fasting is an obligation, not an option. Its benefits are countless as they are personal, social, economic,
health related, and most importantly, spiritual. Allah has made fasting obligatory so that the more
prosperous of His creation can become aware of the hunger and needs of those less fortunate than
themselves and, in turn, feel compassion towards them and treat them with kindness and leniency. This
is an important social benefit of fasting but not its main purpose as fasting is obligatory on both the rich
and the poor. The main reason it could be said why Allah has made fasting obligatory is so that His
creation can observe self-restraint, as stated in the Cur'an: "O you who believel Fasting is prescribed to
you as it was prescribed to those before you, that you may (learn) self-restraint (al-Taqwa) (al-Baqarah,
2:183)
The real purpose of fasting, it could be said, is for Muslims to leam taqwe, which is the sum total of all
islamic values and virtues. Taqwa is the consciousness of Allah: it is to do one's best to live by His
commands and to avoid His prohibitions. The Qur'an itself has used the word tagwa to mean the
consciousness, fear, and worship of Allah, sincerity in faith and the avoidance of disobedience to Him.
Fasting builds the quality of taqwa in a Muslim, who is spiritually uplifted by its observance, and also
brings moral, social, physical, and economic benefits.

Unlike prayers, charity, and pilgrimage, festing is an invisible act. Only Allah and the person fasting know
whether one is fasting or not. A person may quietly eat or drink without anyone's knowledge but does
not do so because he/she has made a commitment to Allah. Fisting thus teaches sincerity, and it helps a
person to live by the rules and regulations of his/her faith regardless of whether others know or do not
know. This is the essence of taqwa which brings spiritual benefits. to those who fast.

Food and intimate relations are two primal needs and desires that are essential for human survival and
growth, but can become corruptive if not properly controlled and disciplined. Taqwa requires observing
Allah's rules in fulfilling. both these needs. Fasting teaches individuals how to control and discipline
these desires. By abstaining from food, drink, and the other prohibitions of fasting, a person's moral
character is strengthened. The fast also has a positive effect on a person's physical health as it allows the
digestive system a rest and gets rid of excess fat and toxins from the body. These factors can be seen as
the moral and physical benefits of fasting

The world is full of temptations and it is very difficult at times to say 'no' to something that is tempting
but not good for us. During fasting, we learn to say 'no' to things even though they are permissible to us
but are forbidden during the fast. This training helps us to say 'no' to the forbidden by having learnt Sell
control through fasting, thus further strengthening the moral core of a Muslim by inculcating the spirit
of taqwa and discipline amongst them.

People generally care for their needs and those of their families, but are oblivious to the troubles of
those who struggle to stay alive. Fasting creates in the rich, a sense of awareness to the plight of the
poor it creates a feeling of empathy and takes away selfishness. The rich are more willing to help the less
fortunate members of the community. This could be seen as the social benefit of fasting which in tum
expresses the spirit of taqwa and helps improve social relations in the community

During Ramadan, charity is given more generously and a lot of Muslims give the annual zakat during this
month which in turn brings about economic prosperity to the community,

When Muslims fast together in the month of Ramadan, it builds an atmosphere of virtue and
brotherhood, and we come closer to our Creator. Unity, peace, and harmony are the fruits of taqws.

Fening carries tremendous reward. it is narrated by the Holy Prophet that Allah

Subhanahu wa Talala has said:

For every good deed there are ten to seven hundred times rewands, save fasting Fasting is for Me and I
am the reward for a

The Prophet alad said that. There is a special entrance to Paradise called al-Rayyan satadaction noine
will enter through that gate save those who fast (Bukhari, Muslim)
Observing the fasts

Festing starts with the sighting of the flamadan moon. There are some important things that a Muslim
should do to take full advantage of this month in order to achieve its real purpose, taqwa. Some of the
guidelines of how fasting is to be observed and how this month should be spent are given below

Intention niyyat: Make the niyyat in your heart for observing the fast and remind yourself throughout
the day that you are fasting in obedience to Allah, and be sincere in your intention. The words of
intention for the fast are:

‫ويصوم َعد َنَوْيُت ِمن َش ْهٍر َرَمَضاَن‬

I intend to keep tomorrow's fast of Ramadan.

Survah: Observe the Prophet's Sunnah in fasting Le, take a small meel (sabur sehr before dawn and end
your fast at sunset, with the azaan for Maghrib prayers. The Qur'an has specified the time for fasting:
"And eat and drink until the white thread of dawn appears to you distinct from its black thread, then
complete your fast till night appears" (al-Baqarah, 2:187) Regarding /ftar, the breaking of the fast, the
Prophet said, "The Almighty Allah said, The deanest of my servants, in my sight are quickest in breaking
of theu fast (Tirmidhi). It is Sunnah to break one's fast with dates but if they are unavailable, then one
can use water to break the fast.

The supplication to be recited at the time of ending the fast is

‫اللهم على تلك حمد وبك أملك وعليك لو كنت وعلى رايك افطرت‬

Allah! I have observed the fast for Your sake and I believe in you, and I put my trust in You and (have)
broken it with the provision You have bestowed upon me (Abu Daud)

Rules of fasting

Avoiding anything haraam or makruh: This is to be conscious of keeping your mind and body clean, by
avoiding wasting time in useless pursuits, by being conscious of eating only halal foods at sahn and iftar,
and to keep one's tongue free of all verbal sins like gossiping, lying, and swearing

Violence and anger: Display of anger, aggression, and violence is forbidden during the month of
Ramadan, especially when one is fasting. One should show patience and forbearance towards others
and control one's temper and tongue

Reading the Qur'an: More time should be spent in the recitation of the Qur'an, trying to complete the
the whole Qur'an at least once during this month. According to a Prophetic narration, Everything has a
best season and the best season of the Qur'an is Ramadan.

Prayer, supplication, and remembrance of Allah: Being punctual regarding saler, making an effort to
attend tarawih prayers, and spending as much time as possible in worship is recommended. One should
also, whilst fasting, keep buay in the dhikr of Allah, practise taubah (repentance) and seek Allah's
forgiveness. Praying during the nights of Qadr for oneself and others are activities that Muslims should
observe during the fast and in the month of Ramadan. In Surah al-Baqarah, Allah states: And when my
servants ask you concerning Me, then surely I am very near; I answer the prayer of the supplicant when
he calls upon Me, so they should answer My call and believe in Me that they may walk the right way lal-
Baqarah,

2:186) Zakat, charity, generosity: Be very charitable and generous, help the needy arid the poor,
participate in social and community welfare projects, en

Good relations and behaviour: Maintain cordial relations with all. Forget your quarrels and reconcile
your differences in this month, do not be involved in backbiting or anything that is wrong. Be good to all.

Reflection: Ramadan is a month of reflection; think, reflect, and plan to improve your moral and spiritual
conduct. Think how you can be a better Muslim, and convert those thoughts into actions. Think how you
can contribute to the betterment of the Ummah and the world at large

Exemptions from fasting

Following is a list of those people who are exempted from fasting:

Children under the age of puberty and discretion.

Insane people who are unaccountable for their actions, no compensation or any ather substitute is
enjoined on these two categories of people

Men and women who are too old or feeble to undertake the obligations of fasting are exempt. However,
they have to give fidya, which is feeding a poor person twice a day or to give grain or its equivalent in
cash to the needy.

Sick people whose health is likely to detericirate by fasting, they may postpone the fast for as long as
they are ill and then makke up for it at a later date, a day for a day.

Travellers may be exempt during their travel but should make up for the missed fasts later on

Pregnant women/breastfeeding mothers may also not fast if their health or the infant's health would be
at risk by doing so. They too need to make up for the missed fasts later on.

Women, at the time of their menstruation or confinement due to childbirth, must postpone the fasts
and make up for them by fasting afterwards

Eid-ul-Fitr

Eid-ul-Fitr is a Muslim festival, which takes place on the first day of Shawwal and marks the completion
of fasting during the month of Ramadan, The Eid prayer was prescribed in the first year after the
Prophet's migration to Madina. It is a Sunnah Mu'akkadah to perform this prayer and attendance by
men, women, and children highly recommended. To bathe and perfume oneself and wear one's best
clothes for this prayer is desirable. (The details of the "Eid salat and khutba are given in the section on
Salati. Before "Eid salat commences, the head of a household is supposed to pay the required amount of
Salage-tul Fitr to the needy for all the family members Thin sadoqa expiates any errors that may have
been made during his/her fast and also helps the poor in the community to meet their needs and enjoy
this festival.

Sadaga-tul-Fitr is the giving of voluntary alims to the needy and is wajih, ie, compulsory, on all Muslims
as long as they have the means to do so. The head of the household has the responsibility to fulfil this
obligation on behalf of himself and other family members. It is recommended that the sadaga should be
paid before going for the Eid salat as was the practice of Prophet Muhammadag, as this would allow the
Muslims receiving the Sadaqa-tul-Fitr the means to celebrate the festival. Another important purpose of
this sadaqa is to enable people who fasted during the month of Ramadan to make amends for any errors
committed during the fast. Other than Ramadan, giving sadaga throughout the year is recommended in
Islam as it benefits the individual as well as the community

4) Zakat-Almsgiving

The pillar of zakat is considered as compulsory charity. In Arabic, the term zakat means purification
because zakat is the means by which a Muslim purifies his wealth and his heart from the love of money
and greed. In Islam, wealth is considered a gift from Allah, from which He has set aside a certain portion
for the poor and needy. to be given to them as their right. Wealth is a trust from Allah and zakat is
intended to free people from the love of wealth. Allah in His limitless mercy, promises rewards for
helping those in need with one basic condition-that zakat be paid in His name without any expectation
of receiving something back from the beneficiary or to gain recognition in soсіету

Allah has also promised great reward to those Muslims who complete this pillar enjoined upon them by
giving zakat in His name. The parable of those who spend their substance in the way of Allah is that of a
grain of com: it grows seven ears and each ear has a hundred grains. Those who spend of their
substance in the way of Allah and follow not up with reminders of their generosity or with injury-for
them their reward is with their Lord (al-Baqarah, 12:261-262) 2:261-262) More Moreover, zakat helps to
set up social and economic stability in a society as the funds enable the needy and deserving recipients
to strive for economic independence by using this support wisely.

Who is liable to pay zakat

The payment of zakar is applicable to those whose wealth must amount to more than the nisab, the
threshold figure. The nisab was set by Prophet Muhammad at a rate equivalent to 87.48 grams of gold
and 612.36 grams of silver, Zakat, however, is only due if your net assets equal or exceed the nitabh
threshold (the minimum amount of wealth that one must have before zakat is payable) for one whole
year. The amount payatile is calculated as 2.5 per cent of the total value of one's earnings and assets, in
terms of cash, investments, and gold and silver in possession. For example, on such possessions valued
as worth US$ 100,000, the zakat payable will be $2500, which is 2.5 per cent or one-fortieth of their
value. The Qur'an does not specify the types of wealth taxable under zakat, nor does it specify the
percentages to be given for each, such as land, livestock, etc. The customary practice according to the
Sunnah, however, is that the amount of zakar on capital assets, for example, money, is 2.5 per cent.
Zakat is additionally payable on precious metals, minerals, and livestock at a varying rate between 2.5
per cent and 20 per cent, depending on the type of goods.

It must be remembered that zakat is applicable only on the rightful, in halal, earnings Zakat cannot be
used to purily wealth that is wrongly and illegally eamed, a through haram means.

Recipients of zakat

The Qur'an specifies clearly the recipients of zakat in the following words:
Alms are for the poor and the needy and those employed to administer the funds for those whose
hearts have been recently reconciled (to truth); for those in bondage and in debt in the cause of Allah;
and for the wayfarer;" (at-Taubah, 9:60)

From the above verse the following people can be classified as being entitled to zakat:

The poor and the needy: in this category are those people who may have some funds but not enough to
meet the threshold for nisab

The destitute: these are the people who have no funds and are living on the very besic necessities of life,

Zakat collectors: people appointed by the government to collect and distribute zakat

Muslim converts: in this category are the new converts to islam, who are genuinely poor and are given
zakat to help them get on their feet

Prisoners of war or slaves: so that they may be able to use zakat funds to buy their freedom,

People in debt, those who may have incurred debts, to meet their needs but cannot pay them back are
eligible for zakar

Travellers: Muslims, who in the middle of their jourmey are out of funds, are eligible for zakat donations,

Others: zakat funds can also be spent on people and organisations that are engaged in services to Islam

Zakat cannot be paid to:

Non-Muslims:

To one's husband/wife, parents, children, grandparents, grandchildren, the descendants of the Prophet
and to those who meet the threshold of nisab De the minimum amourit that a Muslim must have before
being obliged to pay Jakar

To workers, servants, etc as wages for their services.

Zakat funds also cannot be used for burial expenses or to pay off the debt of the deceased, as it is
imperative according to Shana that the recipient of zakat should be made owner of it

Benefits of giving zakat

Those who (in charity) spend their wealth by night and day, in secret and openly, have their reward with
their Lord, en them shall be no fear, nor shall they grieve

(al-Baqarah, 2: 274).

The primary benefit of giving zakat is the fulfilment on an obligation imposed upon a bellever by Allah
and, by so doing, eaming His pleasure. It indicates a pension's sincerity of faith since it shows his
commitment to sacrifice his material wealth for the sake of Allah. It cleanses a person's character of
greed, miserliness, and selfishness and fils the heart of the believer with gladness.

It purifies wealth, so that it grows literally and metaphorically. If a person gives charity from his wealth,
it may also be a means of gaining Allah's protection from problems Allah may increase the believer's
provision because of his giving charity. Importantly It also expiates one's sins. The Holy Prophet said
Charity extinguishes sins as water extinguishes fire (Tirmidhi)

Zakar also leads a man to leam about the laws of Allah because he can never pay his zakat until he has
learned the rulings on zakar, the kinds of wealth that are subject to sakat and those who are entitled to
receive it, and other information that he needs

Apart from the personal benefits of zaklat, there are humanitarian and socio-economic benefits as well.
Wealth is redistributed and social responsibility is encouraged. When zakat is collected and distributed
properly, it minimises the needs of citizens to an extent that there may be no needy or poor within the
Muslim community. It makes the society like a single family in which those, who have the means, show
compassion to those who do not, and the rich show empathy to those who are in hardship. Thus, a
person feels that he/she has siblings to whom one must do good as Allah has been good to him. It
prevents extreme financial disparity and associated social evils and crimes.

5) Hajj-the annual pilgrimage

For the past fourteen centuries, countless Muslims, men and women from all corners of the world, have
made the annual pilgrimage to Makkah, the birthplace of islam. In carrying out this obligation, Muslims
fulfil the last of the five Pillars of Islam. Hajj is performed in Dhul Hijia, the last month of the Hijri year

Muslims trace the recorded origins of the divinely prescribed pilgrimage to Hazrat Ibrahim According to
the Qur'an, it was Hazrat Ibrahim who, together with his son Hazrat Ismail built the Ka'aba, the House of
Allah. And it was Hazrat Ibrahim who established the rituals of the Hajj, which recall events of practices
in his life and that of his wife Hazrat Hajera (Hagar) and their son Hazrat lama The Qur'an spesies of the
divine command to perform the Hajj and prophesies the permanence of this institution: "Behold! We
gave the site to Abraham of the Sacred House, saying Do not associate anything with Me, and sanctify
My House for those who go around it and for those who stand and bow and prostrate themselves in
worship. And proclaim the Pilgrimage among humankind: They will come to you an foot and on every
camel made lean by travelling deep and distant mountain roads (al-Hajj, 22: 26-27)

By the time Prophet Muhammad, received the doine call, pagan practices had comupted some of the
original observances of the Hajj The Prophet, as commanded by Allah, continued the Abrahamic Hajj
after restoring its rituals to their original purity. The Haj is a once-in-a-lifetime obligation upon male and
female adults whose health and means permit it. It is not obligatory on the insane, on the destitute, and
on children, though some children do accompany their parents on this journey

The virtues of Hay are emphasised in both the Qur'an and the Hadith of the Prophet Its main objective is
to purify the soul from sins in order to qualify for Allah's mercy in the hereafter. The Prophet said: "A
Hajj which is free from sins and defects rewarded with Paradise." (Muslim, Bukharil

Forma of Hajj

There are three ways in which Hay can be performed, namely:

1) Hajj al-Tamattu (Interruptad): This means entering into ihram to perform Umrah before Hajj, Then the
ihram is removed on completion of Umrah and put on again on the 8th of Dhul Hijja onwards for the
Hajj rites from Makkah
2) Hajj al-Qiran (Combined): This means entering into ihram for both Umrah and Hajj at the same time,
not taking off the ihram after Umrah until the Day of Sacrifice (10% Dhul Hijja). Alternatively, one may
first enter into ihcam for the Umrah and before beginning one's tawat, may make the intention of ihram
for the Hajj as well.

3) Hajj al-Ifrad (Single): This means entering into ihram for the Hajjy either from the prescribed station of
ihram (Meeqat) or from Makkah if one lives there, and go to Mina for Haj. In this case, Umrah is not
performed before the Hajj rites

Ihram Stations: Meeqat

Meegat are the prescribed stations at certain distances from the Masjid al-Haram and the Ka'aba, set for
Muslims by the Holy Prophet, from which points they have to be in ihram with the intention of
performing Umrah or Hajj. There are five Meegat points, namely,

Al Jubfah

Dhul-Hulaifah

Chat-e-r

Cam-al-Manazi

Yalunlum

From these Meegar stations onwards, the pilgrims should be in ihram and should make the niyyat of
performing the pilgrimage; thereafter they should proclaim the salbiywh

Talbiya is t is the traditional invocation repeated by pilgrims on the Hajj or Umrah, once they put on the
ihram. They chant:

Here am I, Allah, here am Il

‫لبيك اللهم لبيك‬

Here am I There is no partner with You Here am

‫ليك ال كريك لك لبيك‬

Surely praise and blessings are with You, and all sovereignty.
‫ِإَّن اْلَح ْمُد َو الَبْعَبَة َلَك َواْلُمْلَك‬

There is no partner with You

‫األمر يدله‬

How to perform "Umrah

Filgrims performing Hajj al-Tamattu or Hajj al-Qivan have to fint complete the Umrah

The thram: To be ritually pure for Hag a pilgrim needs to remove unwanted hair, bathe, and perform
wudu. Male pilgrims can perfume their heads and beard with the best oil they can find; there is no harm
in what remains of it after ihram. Bathing before wearing the thram is Sunnah for both men and women.
Ihram for men constitutes a white, two-piece seamless garment, izar and rida, made of cotton cloth or
towelling. The izar is worn on the lower part of the body and the ride on the upper part. Men should not
wear sewn garments, such as shirt, trousers, underclothes, etc, and their footwear should not cover
their ankles; their head should also be uncovered but there is no prohibition in using an umbrella or
carrying baggage over one's head. Women should not use any make-up and they should wear
appropriate and loose-fitting clothes that cover them completely. Their heads must be covered with no
hair showing, but their faces, hands, and feet should be visible during tawaf

Restrictions of thram

There are specific restrictions for both men and women when they are in the state of ihram

No hair should be cut or shaved;

Nails of the hands or feet should not be trimmed or cut

No perfume should be used

No intimate relations between spouses

Gloves and socks should not be worn

No animal should be killed or hunted for food

Not even insects should be killed,

No trees, plants, or gress should be cut

Non-observance of these instructions, deliberately or accidentally, is to be compensated by the

prescribed kuffary.

The intention (niyyat): Pilgrims should pray the obligatory prayers if it is time for them. Otherwise, they
should make the niyyat for "Umrah by praying two nafal rakaat making the niyyat by saying "Labbaika
Allahummah wa umrahtan'. After the two rak'aat are said and the niyyat made, the pilgrim should start
proclaiming the talbiyah

‫لكية اللهم لبيت الكيال المر بعدة لبيك إن الحمد والبعبة لله والمالك األمر بالالت‬

Here am 1, Allah, here am il Here am it There is no partner with You. Here am II Suraly praise and
blessings are with You, and all sovereignty. There is no partner with You

Men should say the talbiyah aloud whilst women should say it quietly. The pilgrima should also ask Allah
for His pleasure, for heaven, and seek refuge in Allah's mercy from hellfire. One should recite the
talbiyah during Umrah as often as possible starting from the time one makes the niyyat unto the tawał
begins. The talbiyah is not just a recitation, but a sincere commitment by the pilgrim to respond to
Allah's call to be in His service and to do good deeds

Tawaf: Tawaf means going around the Ka'abe anti-clockwise, seven times, The tawaf starts and ends at
the corner with the Black Stone le, the Haje-al Aswat. The pilgrims must walk, keeping the Ka'aba on
his/her left. During tawaf one should be engaged in the dhikr of Allah and supplicate to Him. The
recitation of the third kalima during tawaf is recommended. Upon reaching the Yaman Gate (Rukn al-
Yamani), the pilgrim should recite

‫ربنا ابنائي الدنيا عسلة على األجرة عملًة وِقَنا َعَذاَب الَّنار‬

Our Lord! Grant us good in this world and good in the hereafter, and save us from the chastisement of
the fire "lal-Baqarah, 2201)

Each time the pilgrim passes the Hayr-e-Aswad, he/she should raise his/her right hand towards it, if it
cannot be touched due to the crowds, and say 'Bismillah Allahu Akbar This is called estalam

During the tawaf it is necessary for a male pilgrim to do two things

Al-idhtebaa, which is to place the middle of one's rida under his right arm and the ends of it over his left
shoulder from the start till the end of tawaf,

Alifaml, which is to speed up one's pace with small steps during the first three circuits. The last four
circuits can be done at a normal pace. There are several types of tawaf, namely

Tawar-al-Qudoom, it is performed on entering Masjid al-Haram, the Sacred Mosque

Tawaf al-Ziyara (Tawafe-ifadah) this is an obligatory act of pilgrimage.

Tawaf-e-Umrah: this is obligatory for those who perform Umrah.

Tawal-e-Nafila: this tawaf can be performed at any time.

Tawaf-al-Wide: this is wajib (compulsory) and should be performed before the pilgrim leaves for home

Two nekaat of tawaf. When the seven circuits of tawaf are complete, the pilgrim approaches Maqam-e-
Ibrahim the station of Hazrat Ibrahim and recites ayat 125 from al-Baqarah, Remember we made the
House a place of assembly for men and a place of safety, And take the station of Abraham as a place of
prayer; And we made a covenant with Abraham and ismail to sanctify My House for those who compass
around it, or use it as a retreat, or bow, or prostrate themselves (therein in prayer). Then they offer two
rak'aat nafil prayers as close as conveniently possible to Maqam-e-Ibrahim. After Surah al-Fatihah,
during the first rak'at it is recommended to recite Surah al-Kafirun (109) and during the second rakat
Surah Mhlas (112)

Zamzam: Zamzam is the name of the famous well in Masjid al-Haram. Following the practice of Prophet
Muhammad, it is recommended to drink Zamzam water after which estelam of the Black Stone again
should be done again. If there is a rush then the estelam should be signalled from a distance and one
should move towards Sala reciting the following invocation: Indeed Sale and Marwa are among the signs
of Allah. So whoever performs Hajj or Umrah there is no harm in walking between them And (for)
whoever happily performs further rightwous deeds, Allah is the Most Appreciative and All Knowing (al-
Baqarab, 2:158)

Sal: Sal means walking to and fro between two points. This is done in seven rounds between the hills of
Sala and Marwa in remembrance of Hazrat Hajera, who ran from one hill to the other is search of water
for the baby lam'all, when they had been left there by Hazrat Ibrahim It is one of the important rites of
Hajj, and is performed after the Tawaf-e-Graba. The pilgrims begin this with the niyyat of Sa', which
starts from Safa and ends at Marwa. Sala to Marwa is one round and Marwa to Safa the second round
and so on. During each round, men should run the distance between the two green pillars following the
practice of Prophet Muhammad. Dhikr of Allah should be continued during the seven rounds of Safa and
Marwa

Shaving or cutting hair. On completion of Sa', men should shave or trim their hair, while women should
clip their hair the length of a fingertip.

With that, the Umrah is complete. If the pilgrim is performing Hajj al-Tamathu, then he/she can come
out of ihram and should wear it again on the 8 of Dhul Hijja for the performance of Hajj. However, if the
pilgrim is doing Hajj al-Qiran, he/she will remain in ihram for Hajj until the 10 of Dhul Hija

The sequence of Hajj

First day, 8" Dhul Hija: The pilgrims put on ibrat on 8th Dhul Hija (see details for Ihram above) and,
reciting the talbiyah, make their way to Mina, where they will pray their Zuht, Asr, Maghrib, and sha
prayers, shortening the prayers of four rakaat to two rak'aat each. These prayers are not combined.
Pilgrims spend all available time in worship and supplication

Second day, 9 Dhul Higa When the sun has risen on the 9 of Dhul Hijja, pilgrims proceed to Arafat. Here,
they pray Zuhr and Asr prayers, shortened and combined during the time of Zuhr, with one azaan and
two iqamas, and stay within the boundaries of Aralat. Standing at Arafat is one of the greatest act of
worship. The Holy Prophet has said: "Haj is halting at Arafat

The plain of Arafat

The day at Arafar is the day of prayer for forgiveness of sins. Filgrims remain at Arafat till sunset and
then proceed towards Muzdalifa, once again reciting the talbiyah. At Muzdalifa, the pilgrims pray the
combined Maghrib and 'Isha prayers. shortening "sha to two rakaat, and spend the night there from
where they collect 49 pebbles for storing the three Jamaraat. However, it is permissible for women and
weak individuals, like the elderly, to proceed to Mina at any time after midnight.

Third day, 10 Dhul Hijja (Yawm-an-Nahar): After the fair prayer, pigrims wait until the brightness of the
morning is widespread and, following the Sunnah of the Prophet, supplicate facing the qibla. Upon
arrival at Mina, they throw seven pebbles at the Jamaraat-ul-Aqaba, calling Bismillah Allahu Akbar' every
time they throw a pebble.

Yawm-an-Nahar means the day of sacrifice. To slaughter a sacrificial animal is obligatory on pilgrims
performing Hajj-al-Qiran and al-Tamattu. After this, pilgrims shave or trim their hair, but shaving is
better, as for women, they may shorten their hair by the length of a fingertip. At this stage, pilgrims are
allowed to change into normal clothes except that they must not have any intimate relations with their
spouses. Pilgrims now proceed to Makkah to perform the Tawaf al-lada after which they perform the
Sa'l and return to normal life. If possible, they pray Zuhr in Makkah, and retum to spend the remaining
nights in Mina.

Fourth day, 11" Dhul Hijje (Ayyam-e-Tashreed): After spending the night at Mina, pilgrims are achvised
to pray the five prayers in congregation, and it is Sunnah to repeat the takbir after every salat. Rami,
stoning the Jamaraat, efter Zuhr prayers is also Sunnah Pilgrims should start with Rami at Jamaraat-ul-
Sughra, the smaller Satan, then the middle one, Jamaraat-ul-Wusta, and finally, Jamaraat-ul-Kubirah, the
bigger Satan. After completing the stoning, pilgrims offer du'as facing the qibla. Before throwing a stone,
pilgrims should say Bismillah, Allahu Akbar)

Fith day, 12 Dhul Hija (Ayyam-e-Tashreeq) The day should be spent in the remembrance of Allah and
after Zuhr, the stoning at the three Jamaraat should be done once more starting with the Jamaraat-ul-
Sughra. Pilgrims then offer du'a after stoning Sughra and Wuste, following which they stone Jamaraat-
ul-Aqabah and leave immediately. However, some pilgrims stay another day at Mina Le. until 13th Dhul
Hijja

Tawaf al-Wida: With the completion of Hajj and before leaving for their homes, pilgrims are required to
perform the farewell (wida) tawal of the Ka'aba. They circumambulate the Ka'aba saven times and offer
the two-rakaat prayers behind the Maqam-e-Ibrahim

Significance of the various rites of Hajj

People travel from all comers of the world to perform Hajj. The journey to the holy city itself is a
reminder that life too is a journey which will come to an end, and that one's ultimate destination is to go
back to Allah and stand accountable for their bues. The various mes of Hajj are significant in this context.

Thram: The ihram is a practical manifestation of the true essence of brotherhood and equality,
reminding the individual that all are equal in the eyes of Allah, and when a person performs the
pilgrimage, which is a pure act of worship and devotion to Allah, all egotistical things should be
forgotten.

Tawaf: All the rites of pilgrimage are done out of full obedience and submission to Allah with the
willingness to do it as He ordained and as He communicated through the last prophet, Hazrat
Muhammad

Hajnal-Aswad (the Black Stone): This is an ancient stone, placed in one of the corners of the Ka'aba. As
for its origin, opinions vary some say that it was a meteor that fell from the sky, while it is also said that
an angel brought it to Hazrat Ibrahim as a comerstone, when he was building the Ka'aba, for the worship
of the One Allah However, what is certain about Hair-al-Aswad is that it is the only part remaining from
the original structure that was built by Hazrat Ibrahim. When the pilgrims touch the Hajr-al-Aswad they
are identifying with Hazrat Ibrahim, the spiritual father of monotheism, and following the Sunnah of the
Prophet By touching it, one also feels a part of a community of believers that descended throughout
history

Sal is actually the re-enactment of Hazrat Hajera's distressed reaction after Hazrat Ibrahim left her and
Hazrat Ismail in Makkah, and she ran out of water. She ran between the hills of Safa and Marwa, looking
for any passerby who might have water for her baby, After seven rounds, she went back to her baby and
found the miraculous

well of Zamzam gushing under his feet, where he was kicking the earth with his heels. The performance
of Sa is an integral part of Hajj, emphasising gender equality and respect of women in islam. Even
though Hazrat Hajera was a woman from humble origins, she is highly honoured in Islam, which is yet
another important lesson to be drawn from this practice

Day of Arafat: The ninth day of Dhul Hijja is the climax of Hajj Arafat is a vast empty plain, which is
surrounded by dark lava peaks covered with soft sands. Standing in the plain of Arafat, in sight of the
Jablal Rahmah the Mount of Mercy), is indeed a unique experience as this is where the Holy Prophets
gave the Khutba-tul-Wada last sermon before his passing away. This gathering of people from all ethnic
backgrounds, from all walks of life and professions, and from all comers of the earth, shows that social
origin, race, ethnic orientation, wealth, or profession have no bearing on the basic spiritual and human
qualities. The other thing is that this scene is a reminder of death and resurrection, and the standing of
all people before Allah for the final Judgement

Rami: The significance of performing rami, stoning Shaytan, is that when Hazrat Ibrahim, following
Allah's orders, was on his way to sacrifice his son, the Shaytan appeared three times at different points
to stop him from following Allah's command Hazrat Ibrahim threw stones at him on all three occasions,
and in doing Rami Muslims follow this practice to show their rejection of Shaytan and their seir
abedience to Allah. Stoning the Jamaraat is symbolic of humans attempt to cast away evil and vice, not
once but seven times-the number seven symbolising infinity.

Sacrifice: Following rami, most pilgrims sacrifice a goat, sheep, or some other prescribed animal. This
rite is associated with Hazrat Ibrahim's readiness to sacrifice his son in accordance with Allah's wish and
in thanksgiving to Allah for having replaced Hazrat Ismail with a sheep. It symbolises the Muslim's
willingness to part with what is precious to him, and reminds us of the spirit of Islam, in which
submission to Allah plays a leading role. This act also reminds the pilgrims to share their worldly
possessions with those who are less fortunate, and serves as an offer of thanksgiving to Allah

Shaving: Shaving or trimming one's hair is a symbolic gesture discarding all vanity for the sake of Allah
and showing one's obedience to Him.

A Hadith of Prophet Muhammad is: There is no reward for a pious pilgrimage but Paradise (Tirmidhi)

Eid-ul-Adhe

Eid-ul-Adha is celebrated all over the Muslim world on the tenth of Dhul Hija to mark the completion of
Hajj and to remember Hazrat Ibrahim's willing sacrifice of his son at Allah's command. His son, Hazrat
Isma' was also ready to submit to the will of Allah. Allah was pleased by them and at the time when
Hazrat Ibrahimo was about to sacrifice his son, Allah in His infinite mercy replaced aced Hazrat Harra
lumal with a sheep. Muslims all over the world also offer an animal sacrifice in the name of Allah to
show their obedience to Him, it is not the blood or flesh of the sacrificed animal that reaches Allah but
the taqwa of the believer that reaches Him. Salat-ul-Eid offered (See section on Salat) and Muslims
celebrate this Eid with joy and festivity

Differences between Hajj and Umrah

Umrah can be translated as a minor pilgrimage. It is mentioned twice in the Qur'an, And complete the
Najj or Urwah in the service of Allah (al-Baqarah 2:196) When performing Hajj al-Tamattu or al-Qiran,
performance of "Umrah is a prerequisite. However, there are some basic differences between Hajj and
Umrah

Hall is obligatory, Umrah is not

Haj can only be performed in the prescribed month and on certain dates whereas Umrah can be
performed at any time of the year:
Wuqur Arafat is one of the key components of Hajj whereas in /mvah there is no Wuquf at al-Arafat

There is no Wuquf at Muzdalifa in Umrah,

The talbiyah is stopped on arrival at the Masjid-al-Haram in Umrah whereas in Hajj the talbiyah
continues till the first stoning on 10 Dhul Hija

In Hajj a pilgrim has to stay at Mina, perform rami, and offer a sacrifice, which are not obligatory when
performing "Umrah

5 The virtues of Madina

Madina is one of the most beloved places for Muslims because of its merits. It is the land of the Holy
Prophet's migration and one he chose to live in even after the conquest of Makkah. Madina is the city
where the Holy Prophet lived, died, and is buried. In Madina, there is the Prophet's mosque, Masjid-e-
Nabavi, where praying carries great merit. The Prophet himself has said: "Prayer in this mosque of mine
is a thousand times more excellent than a prayer in any other mosque except the Sacred Mosque in
Makkah (Muslim, Bukhari)

The famous graveyard of the early martyrs, Jannat-ul-Baqi is also in Madina, in the vicinity of the Masjid-
e-Nabavi. The city of Madina was made sacred by the Prophet who said: Varily/brahim sanctified
Makkah and he made it sacred, but I have sanctified Madina, making unlawful what is between
surroundings, not to shed blood therein, not to carry arms therein for fighting, and to cur a mee except
for forage. (Muslim)

It is thus recommended that the pilgrims should visit Madina after the performance of Hag or Umrah,
although it is not compulsory The Holy Prophet is known to have said: He who performs pilgrimage and
visits my grave after my death will be like him who wisted me in my bifetime, (Shuaib-ul-iman)

Madina is the city whers the Holy Prophet lived, died, and is buried.