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Notes for o’ LeveL

Islamiyat

Class: O0
Session: 2023-2024

Compiled by:
Hafiz Muhammad Usman
Lecturer Chenab College Jhang
Mobile No: 0333-6725057
0312-0325057
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Articles of Faith
The fundamental beliefs, which serve as the foundation of a religion, are called
doctrines or articles of faith. The beliefs are stated in Iman e Mufassal which says:

“I believe in Allah, in his angels, in his books, in his messengers, in the last day and
in the fact that everything, good or bad, is decided by Allah, the Almighty, and in life
after death”.

(1) Unity or Oneness of Allah

Tauhid is the first and main principle of the Islamic faith. It means that Allah is the
Supreme Being, the creator, sustainer, master of the universe, the highest authority
and exclusively worthy of worship. The first surah of Holy Quran begins with the
words: “Praise be to Allah, the cherisher and sustainer of the worlds”.(1:2)

Similarly Tauhid is the belief in Allah with all his powers. Allah is all knowing, all wise
and all powerful. He is and will always be. He has no beginning and no end. He is
the first and the last. He has no parents or son. Allah is beyond anything which the
mind or senses of man can grasp or comprehend or imagine. Giving life and death is
in Allah’s hands as the verse shows: “Allah is the one who creates living from the
dead and the dead from living”. The Quran has laid the greatest emphasis on Allah’s
absolute unity and oneness. The concept has been summed up in surah Ikhlas:

“Say He is Allah, the one and only. Allah, the eternal, the absolute. He begets not,
nor was He begotten. And there is none like unto Him” (112).

The vast universe with its flawless system clearly indicates that there is one creator
and one controller. The Quran says: “If there were in the heavens and the earth
other gods besides Allah, then verily both would have been ruined”. There are three
kinds of Tauhid:

Oneness of the Lordship of Allah: It means that Allah is the one and the only lord.
There is no plurality of gods. No one is equal to Him and He has no parents and no
offspring. The Quran says: “Take not two gods; for He is just one God”. Similarly
Allah says: “He begets not, nor was He begotten. And there is none like unto Him”
(112).

Oneness of the worship of Allah: It means that none but Allah is worthy of being
worshipped and adored. So Muslims should observe all the religious practices such
as prayers and giving charity for Allah’s sake only. As we say in every prayer: “You
(alone) we worship and you (alone) we ask for help”.

Oneness of the attributes of Allah: This signifies that no other being can be equal
to Allah in attributes and Allah Almighty possesses power and characteristics which
are found in no one else. He is unique in his knowledge, power, will, hearing, sight
and all other qualities. For example, man may attain a degree of the attributes of
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kindness, power, knowledge, but only Allah possesses the perfection of all these
attributes. Similarly Allah’s qualities are His own but man’s qualities are god gifted.
That is why Allah said: “There is nothing like him”.

Effects of Tauheed:

 This belief makes man righteous, pious and obedient because due to his
belief in Allah, he surrenders himself completely to the will of Allah.
 This belief gives self-respect and esteem, as the believer does not bow in
front of anything but only Allah, the creator and the master of the universe.
 This belief makes him to lead a modest life because he believes that Allah is
everywhere and He knows everything he does or thinks.
 This belief makes him brave that nothing can harm him without Allah’s will that
is why he is not scared of death.
 This belief makes man content and satisfied in every condition because he
believes that whatever comes to him is from his Lord.

Shirk: The Arabic word shirk means “Sharing or partnership”. In religious sense it
means associating partner with Allah in His Lordship, in His worship and in His
attributes. Shirk is too much criticized in the Holy Quran and Hadith of the Prophet.
The reason for condemnation is that it is against the human nature as all the souls
accepted Oneness of Allah in Alam-e-Arwah. As Allah asked: “Am I not your Lord?”
They said, “Of course, You are”. It is also against the teachings of all the prophets
and revealed books. It is against the fundamental teachings of Islam. It is illogical
because attributes of Allah are His personal and the attributes of mankind are God
gifted, so how anyone can be equal to Allah in any quality. Therefore, shirk is called
the only unforgivable sin in the eyes of Allah. Allah says:

“Allah forgives not that partners be set up with Him; but He forgives anything else to
whom He pleases”. (4:48) Allah also said: “If someone associates any others with
Allah, Allah will prohibit paradise to him and his shelter is the fire”. (5:72)

Similarly Allah said in the Holy Quran: ”Shirk is the greatest of all sins”.

(2) Angels

Belief in the existence of angels is an article of Islamic faith. The non-believers

considered angels to be deities, and Allah’s daughters. This article of faith purifies
the belief in the unity of Allah. Allah said in the Holy Quran

“It is righteousness to believe in God, the last day, the angels, the messengers and
the books” (2:177). Muslims believe that Allah created Malaika or angels out of
divine light; hence they are not visible to humans. Angels have no gender and they
are; therefore, neither males nor females. Angels have been given the necessary
qualities and powers to carry out their duties. They have no knowledge except what
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Allah has taught them. Angels are special creatures of Allah to whom is entrusted
the noblest task of communicating between Allah and his prophet.

Angles can change themselves into any shape they like. Angels are the obedient
servant of Allah and free from sins. Angels cannot be seen unless they appear in
human form as they appeared in human form before Hazrat Zakaria, Hazrat Maryam
and before Hazrat Ibrahim to give them the glad tidings of the birth of their sons.
Muslims believe that the exact number of angels is unknown. The most prominent
angels and their duties are below:

Hazrat Jibrael: He is the chief among the angels. He has been referred to as Ruh ul
Qudus, Ruh ul Amin. He brought messages, commandments and scriptures from
Allah to the last prophet Muhammad and to all other prophets. As Allah said:

“Say the Holy Spirit (Jibrael) has brought the revelation from your Lord in truth”

He was who took the prophet of Allah on the night of journey. He also announced the
birth of the prophet Isa to his mother Maryam. Sometime, he also came to the last
prophet in the form of his companion Hazrat Dihya bin Khalifa Kalbi.

Hazrat Mikael: He is in charge of sending rain and providing nourishments for

creatures. Many others are assigned to work under him who is in charge of clouds,
rivers and such like.

Hazrat Izrael: He is also called Malak ul Mawt( the angel of death). He is in charge
of taking people’s souls at the time of their death.

Hazrat Israfael: This angel will blow the trumpet twice at the end of time by the order
of Allah. The sound of first blow will destroy everything on earth and the second blow
will be for the day of Resurrection at which everything will be brought back to their
Lord.

Kiraman Katibin: The angels which record our deeds are called Kiraman Katibin
(respected writers). One sits on the right shoulder and records all the good deeds
while the other sits on the left taking note of all the evils. This record will be
presented to him on the Day of Judgment.

Munkir and Nakir: These angels visit the soul of the dead in their graves and
interrogate them. They ask three questions, who is your Lord? What is your faith?
What did you use to say about this man, Muhammad?

Rizwan and Malik: The name of angel in charge of paradise is Rizwan while Malik
rules over Hell. Some other angels have their different duties such as:

 Some angels move about on the earth and participate in the functions and
meetings held in the remembrance of Allah and his prophet.
 Some angels carry forward the greetings and salutations of the Muslims to the
Prophet Muhammad.
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 Some strengthen the hearts of righteous servants of Allah and help them as
they did on the day of battle of Badr against the non-believers. As Allah said
in the Holy Quran: “Your Lord would help you with five thousand angels”.
 The angels celebrate the praise of their Lord and ask forgiveness for the
dwellers on the earth.

Effects of this belief:

 This belief makes the believer a righteous, God fearing and humble because
he knows that the angels record all he does.
 This belief makes the believer obedient to Allah and keeps him away from
sins.
 The angels Munkir and Nakeer remind Muslim that he must prepare himself
for questing before death.
 The angel Israfeel reminds the believers to get ready for accountability on the
Day of Judgment after the second blow of trumpet.
 Bringing of Divine revelation by the angel Jibrael teaches that it is from Allah
and must be obeyed.

(3) Revealed Books

Human beings are the servants of Allah who are in need of guidance to carry out
their various duties and responsibilities. This guidance is contained in the books of
revelation sent to mankind through prophets and messengers. As Allah has provided
everything for man’s physical needs, has also provided him with spiritual guidance.
Allah said: “It is righteousness to believe in God, the last day, the angels, the
messengers and the books” (2:177).

Revelation is not due to the prophet’s own thoughts, intelligence or knowledge. It is a

special gift from Allah. There are two types of books revealed by Allah: Kutub (large
books) and Suhuf (small books), like the Suhuf of Mosa, Ibraheem, Idrees etc. Allah
mentions it in the Quran: “Verily, this is in the former suhuf, the suhuf of Ibrahim and
Mosa”. Following main books were revealed to the different prophets:

Taurat: It is the first revealed book and it is called the Old Testament as well. It was
delivered to the prophet Musa. As Allah said: “He revealed the Taurat and Injil (which
were) the guidance for the mankind before you”(3:3). It contained the guidance,
commandments and warnings for the Bani Israel. No original copy of Taurat is now
available. As Allah said in the Holy Quran in Surah Maidah about changes; “They
change words from their places”.

Zabur: it is the second book which was revealed to the prophet Dawood. As Allah
said in the Holy Quran: “And we bestowed the Zabur on Dawood.(4:163). No copy of
Zabur is available in the world.
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Injil: It is the third revealed book and it is also called the New Testament or the
Bible/ Gospel. It was revealed to the prophet Isa. As Allah said in the Holy Quran:
“And we bestowed Injil upon Isa”. No original copy of Injil is available in the world.

Holy Quran: It is the fourth and the last revealed book for human enlightenment and
guidance. It was revealed to the last Prophet Muhammad. It was not sent down by
Allah all at once. Its revelation to the prophet was spread over a period of twenty
three years.

Similarity and dissimilarity: The guidance sent by Allah from time to time to his
messengers was basically the same. The principles of religion relating to basic
beliefs like the unity of Allah, his attributes, belief in prophet hood, the Day of
Judgment, concept of reward and punishment, ethics and basic forms of worship like
prayers, fasting, zakat etc are common to all the revealed books. However, the
details of laws were different according to the needs of the people for particular
period as according to the some other revealed books prayer was compulsory only
twice a day but according the Holy Quran it is for five times a day.

Characteristics of Holy Quran: The Holy Quran has different distinguishing

qualities, such as:

 The preservation of other scriptures was the duty of their respective followers,
but they changed them for their worldly purposes. When Allah revealed the
Holy Quran, Allah took the responsibility of preserving whatever is contained
in it. The following verse testifies to this:
“Indeed, we have sent down this Quran and we must surely are its guardians”.
 The revelation sent to each prophet was intended for the guidance of his own
nation, but the Holy Quran was sent for the whole mankind. As Allah said:
“The month of Ramzan in which was revealed the Quran, guidance for whole
mankind”.
 The other scriptures were revealed for a specific time of period, but the Holy
Quran is the guidance for the whole mankind till the Day of Judgment.
 The Holy Quran is not contained on some warnings and advices like the other
books, but also it is a complete code of life. The Quran give the guidance in
every field of life.
 The message of Holy Quran is perfected by Allah. As Allah announced this
thing: “This day I have perfected your religion for you, complete my favour
upon you, and have chosen for you Islam as your religion”.(5:3)
 The languages of other revealed books became dead with the passage of
time but the language of the Holy Quran is still alive and it is spoken in more
than 20 countries of the world.
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Passages from the Holy Quran

Allah in Himself:

The main theme (s) of this passage:

This verse is from Surah Al-Baqarah which is a Madinan surah. This verse is related
to Allah in Himself. This verse is known as the Verse of Throne (the throne being a
symbol of power and authority). This verse highlights the oneness of Allah; He is the
source of all life and is eternal; He is above all needs. He is the exclusive master and
owner of the earth and the heavens and no one else has any part or share in his
rules, his authority and in his sovereignty. His knowledge is absolute and not limited
to time and space. As Allah said: “It is He who knows what you disclose and what
you hide”.

The importance of this theme in a Muslim’s life today:

The theme is very important as it trains the Muslims to condemn shirk. As the Holy
Quran says: “Allah can forgive any sin but not shirk”. There is repetitive mention of
Allah’s attributes in order to strengthen the faith of Muslims and to remind the
Muslims that Allah alone is worthy to be worshipped and obeyed. This verse is one
of those that are usually recited by Muslims to protect themselves physically as well
as spiritually. As the Holy Prophet said: “The one who recites it after each of the
obligatory prayers, then death will be only thing preventing him from entering
paradise”.
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The main theme (s) of this passage:

These verses are from Surah Al-Anam which is a Makkan surah and this passage is
related to Allah in Himself. The main theme here is to reject the false concept of
offspring of Allah with reference of that He has no wife from whom his children could
be. Surah Ikhlas said: “He does not beget, nor is He begotten”. The unique creation
of Allah is also discussed here as the “Badee” means he who creates without any
raw materials to start with. It is also mentioned here that He is so supreme that no
human vision can encompass Him as the “Latif” means so fine to be invisible to man.

The importance of this theme in a Muslim’s life today:

The passage is very important for Muslims to clearly understand the doctrine of
Tauheed. Due to this passage Muslims can easily think that they should not indulge
in polytheism because it is unpardonable sin. As Allah said: “Allah forgives not that
partners be set up with Him; but He forgives anything else to whom He pleases”.
The importance of this passage can also be seen by this fact that due to this
Muslims feel themselves bound to worship and obey him alone due to uniqueness of
Him.

The main theme (s) of this passage:

This verse is from Surah Fussilat which is also known as Ha Mim. Fussilat means
“clearly spelt out”. This passage is related to the topic “Allah in himself”. This
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revelation shows some of the signs of Allah which signifies his wisdom, glory and
power. The signs are shown to men to bring their attention towards their creator so
they worship him alone and praise him. It refers to the cycle of day and night as
evidence of divinity. The Holy Quran supports it in Surah Aal-e- Imran as well
“Behold! In the creation of the heavens and earth, in the alternation of the night and
the day are sings for the people who are wise”.

The importance of this theme in a Muslim’s life today:

The theme of the message is important because it urges Muslims to observe various
objects of nature that reflects Allah’s presence, majesty and glory. As humans
cannot afford to see Allah physically so they are asked to identify the real creator
through his creations that bear witness to his existence. Muslims in their daily lives
learn from this passage that it is not the shinning of the sun nor the shimmering of
the moon but it is God who administers all such affairs. So the Muslims consider
themselves as humble servants of God and turn to him for salvation.

4. Sura Shura (42: 4-5)

The main theme (s) of this passage:

The passage is the part of surah Shura which is a Makkan surah and is about “Allah
in himself”. It describes Allah’s exclusive ownership of the earth and heavens. His
greatness and supremacy is also evident by the fact that the heavens are bent and
on the brink of falling to pieces due to the weight of his majestic being. These verses
also highlight his attribute of forgiveness and also the fact the he desires that
mankind should be forgiven, so it negates the concept of a harsh god. As Allah said:
“If anyone does evil or wrongs his own soul, but afterwards seeks Allah’s
forgiveness, he will find Allah Oft-forgiving, most merciful”.

The importance of this theme in a Muslim’s life today:

This passage is very important for Muslims because it tells them about Allah’s
power, authority and glory in order to make them his obedient servants. Theme of
this message is very important as it guides Muslims about two articles: belief in
Tauheed and angels. Similarly, by referring to the angels praising God and seeking
forgiveness for humans, tells them about God’s mercy which prepares them to
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repent over their misdeeds and ask forgiveness like Hazrat Adam and not to be
disappointed. It also urges Muslims to worship and praise Allah always like angels.

The main theme (s) of this passage:

This is an early Makkan surah and the name of this surah is Ikhlas meaning “purity of
faith”. This surah is also known as Surah Tauheed. Pagans on different occasions
required from Holy Prophet about the nature and essence of Allah to whose worship
he invited them as “What is the ancestry of Allah? From whom has he inherited the
world and who will inherit after him?” So Allah gave the answer of all these questions
and announced His uniqueness. Allah’s attribute “Samad” is mentioned here which
means “He who doesn’t need anyone rather everyone is in need of him”. All the
wrong beliefs of Polytheists, Jews and Christians about the offspring of Allah are
destroyed categorically in this surah. The Holy Quran says the same thing in Surah
Muminoon: “No son did Allah beget, nor is there any god along with him”.

The importance of this theme in a Muslim’s life today:

Theme is very important for Muslims today as it purifies Muslim’s belief in Tauheed.
Muslims learn from this passage that God is unique in all aspects. This uniqueness
and supremacy of God highlights human inability and limitation before his lord. Thus,
it eliminates all forms and degrees of shirk or associating partners with God. Muslims
recite this surah in daily prayers in order to reiterate rejection of shirk. It is also very
important that the Holy Prophet declared it equivalent to one third of the Holy Quran.
So this surah motives Muslims to condemn shirk and worship Him alone.

Pillars of Islam
1st Pillar: The Shahadah
It is the 1st pillar of Islam. The Shahadah literally means to bear witness. In Islamic
terminology, it refers to bearing witness that “there is no god but Allah and
Muhammad is the Messenger of Allah”. It is clear that the Shahadah consists of two
separate but closely interlinked components. First component is the expressing of
Tauheed and oneness of Allah. Second part of the Shahadah is the declaration
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about the messenger hood of the prophet Muhammad. These two components sum
up all the basic teachings of Islam in a concise manner.

First part:
Tauhid is the first and main principle of the Islamic faith. It means that Allah is the
Supreme Being, the creator, sustainer, master of the universe, the highest authority
and exclusively worthy of worship.
Similarly Tauhid is the belief in Allah with all his powers. Allah is all knowing, all wise
and all powerful. He is and will always be. He has no beginning and no end. He is
the first and the last. He has no parents or son. Allah is beyond anything which the
mind or senses of man can grasp or comprehend or imagine. The Quran has laid the
greatest emphasis on Allah’s absolute unity and oneness. The concept has been
summed up in surah Ikhlas:
“Say He is Allah, the one and only. Allah, the eternal, the absolute. He begets not,
nor was He begotten. And there is none like unto Him” (112:1-4). The vast universe
with its flawless system clearly indicates that there is one creator and one controller.
The Quran says: “If there were in the heavens and the earth other gods besides
Allah, there would have been confusion in both”. There are three kinds of Tauhid:
Oneness of the Lordship of Allah: It means that Allah is the one and the only lord.
There is no plurality of gods. No one is equal to Him and He has no parents and no
offspring. The Quran says: “Take not two gods; for He is just one God”. Similarly
Allah says: “He begets not, nor was He begotten. And there is none like unto Him”
(112).

Oneness of the worship of Allah: It means that none but Allah is worthy of being
worshipped and adored. So Muslims should observe all the religious practices such
as prayers and giving charity for Allah’s sake only. As we say in every prayer: “You
(alone) we worship and you (alone) we ask for help”.

Oneness of the attributes of Allah: This signifies that no other being can be equal
to Allah in attributes and Allah Almighty possesses power and characteristics which
are found in no one else. He is unique in his knowledge, power, will, hearing, sight
and all other qualities. For example, man may attain a degree of the attributes of
kindness, power, knowledge, but only Allah possesses the perfection of all these
attributes. Similarly Allah’s qualities are His own but man’s qualities are god gifted.
That is why Allah said: “There is nothing like him”.

Second Part:
The second component of the Shahadah is the declaration about the messenger
hood of the Prophet Muhammad. This is interlinked with the first component. The
expression means that the Prophet Muhammad, like all other chosen people of
Allah, was a specially selected human being who received Divine message through
the arch angel, Jibrael. He, too, was opposed by his community while spreading the
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same message of Tauheed as was done by all his predecessors. He, however, had
combined in himself, qualities and merits of all the prophets and messengers to the
degree of perfection. The prophet hood of Hazrat Muhammad is distinguished in
many ways:
 It is universal, that means, he was not sent for any particular country or
community but for the whole world and the entire mankind. As Allah says: “We
have not sent you but as a universal messenger to all men”.
 His book is perfect in all respects. The Holy Quran says: “This day I have
perfected your religion for you, complete my favour upon you, and have
chosen for you Islam as your religion”.(5:3)
 Allah has protected his message from change and corruption. As Allah said:
“We indeed sent down the message and we will assurely guard it(against
corruption)”. (15:9)
 His prophet hood is eternal. With him, the chain of revelation and prophet
hood has come to an end. As Allah said: “But he is the messenger of Allah
and the seal of the prophets”. (33:40) He is termed as Khatam-un-Nabiyyin.
The primary meaning of Khatam is a seal and the secondary meaning is the
end or the last part of a thing. As Holy Prophet said:“I am the seal of the
prophets and there will be no prophet after me”.

2nd Pillar: Prayer

Meaning of Salah: Literal meaning of Salah is dua (prayers) and in Islamic
terminology Salah is a physical worship which is performed five times in a day
according to the prescribed method.
On whom Salah is obligatory: It is the 2nd pillar of Islam and surely the most
important mode of worship, as it is obligatory on each and every grown up Muslim,
male and female. No one in his conscious state of mind can abandon its
performance; even if he is too sick or weak to perform, even in peaceful condition or
in a war condition, even during travelling but the Salah must be offered.
Holy Quran and prayer: The Quran commands the performance of prayer more
than it commands any other activity. The Holy Quran said: “Guard the prayers
strictly, especially the middle prayer”.
Similarly Allah said: “Verily, prayer is enjoined on the believers at stated times”. In
surah al Ankaboot it is emphasized: “Verily, salah guards against indecency and evil
acts”.
Holy Prophet and prayer: The Holy Prophet called salah the “centre pole” of
religion. The Holy Prophet declared: “Salah differentiates between belief and
disbelief”. One day he said to his companions: “Tell me, if there is a stream at the
door of the one of you in which he washes himself five times a day, what do you say,
will it leave any dirt on him?” and on receiving the reply that it would not, he added,
“This is the likeness of the five prayers with which Allah washes away all faults”. And
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said: “The first thing which a person shall be called to account for on the Day of
Judgment is salah”.
Objective of prayer: The objective of prayer is to remember Allah. That is why Allah
said in the Holy Quran: “Establish prayers for My remembrance”. It is, therefore, the
chief reason why prayer was dearest to the Prophet and he said: “Prayer has been
made coolness for my eyes”.
Benefits of Prayer:
 Purification from one’s sins can be attained through prayer.
 Prayer strengthens belief in the existence and goodness of Allah.
 It helps the Muslims to suppress any evil and indecent tendency and raises good
qualities in them.
 It teaches the worshipper humbleness.
 It brings a sense of peace and tranquility.
 Regular offering of prayer teaches one cleanliness, purity and punctuality.
 Prayer draws the mind away from personal worries, calms down passions.
 It is a guide to the most upright way of life.
 It is the demonstration of our obedience to the creator.
 It is the source of patience, courage, hope and confidence.
 Prayer in congregations is a proof of true equality, solidarity, unity and universal
brotherhood.
 When Muslims stand shoulder to should in well-organized rows before their Lord,
their hearts also come closer.
 Conditions of Prayers:
The following conditions must be met before you start the prayer, and if anyone of
these is missing, the prayer will not be valid.
 Intention: Before a Muslim start to prayer, it is important for him, to make the
intention of performing the prayer, which is about to be undertaken. This
involves either saying or thinking that they are going to perform a specific
prayer facing the Qiblah for the sake of Allah. It is very important that intention
must be genuine because Holy Prophet said: “Actions are judged according to
the intentions”.
 Time: It must be the time for that particular prayer because prayers must be
offered at fixed hours. According to the Quran: “Verily, prayer is enjoined on
the believers at stated times”. The Holy Prophet fixed the following times for
the five ritual prayers.
 Fajr Prayer: The time of the Fajr prayer is from the appearance of dawn
and lasts till the rising of the sun.
 Zuhr Prayer: The time of this prayer commences when the sun begins to
decline. It ends when the shadow of everything becomes equal to twice
the size of its shadow at noon.
 Asr prayer: The time of this prayer commences after the end of the time
for Zuhr prayer and ends before sunset.
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 Maghrib prayer: The time of this prayer commences immediately after

sunset and ends on the fading of twilight.
 Isha prayer: The time of this prayer commences after the fading of twilight
and ends before dawn but it is desirable to say this prayer before midnight.
 Ritual purity: A Muslim should be clean inwardly as well as outwardly at all
times, especially at the time of saying prayers. As the Holy Prophet said:
“Allah does not accept prayer without purification”. Purity demands
cleanliness of one’s body, clothing as well as place of prayers. Muslims must
be pure from Najasat-e-Haqiqi (visible) and Hukmi (invisible). Najasat-e-
Haqiqi (like flowing blood, pus, waste products discharged from body and
alcohol) can be removed by washing it while Najasat-e-Hukmi (like unable to
perform parayers) can be removed by making ablution or ghusl (bath). If some
Najasat-e-Haqiqi falls on the body, it must be removed by washing it and if it
falls on clothes, it must be removed and washed thrice, squeezing the cloth
each time.
 Covering of the parts: Covering of the private parts (satar) based on the
statement of Allah: “O children of Adam! Look to your adornment at every
place of worship”. For men this concerns the covering of body from the navel
to the knees, and for women the whole body and hair except the face, hands
and feet.
 Facing the Qiblah: Turning towards the direction of the House of Allah,
because of the words of Allah: “So turn your faces towards the inviolable
place of worship”.
 Components of Prayer:
Each rakat consists of six items which are Farz and are called as Arkan.
(1) Takbir Tahrima, (2) Qiyam, (3) Qirat, (4) Ruku, (5) Sajdah,
(6) Qa’adah Akhira. If any item is left out, the salah shall have to be repeated.
 Methods and conditions of Ablution or Wuzu
Ablution or Wuzu in the prescribed manner is necessary for a person who intends to
say his prayers. Wuzu can purify the person who is in the state of impurity of Hads-e-
Asghar which is brought by answering the call of nature, by passing wind or vomiting
and flowing blood. The Holy Quran says: “O you who believe! When you prepare for
prayer, wash your faces and your hands to the elbow and make mash (wiping by
hands) of your heads and wash your feet up to the ankles”. (5:6)
The proper method of performing Wuzu is as follows:
 Intention to perform Wuzu should be made.
 Then Muslims should recite Tasmiyah.
 Both hands are washed, gargling is done thrice and then rinsing of nostrils
thrice with the right hand and blowing them with the left.
 The face is then washed thrice, from the top of the forehead down to the
throat and from ear to ear.
 Both forearms are washed thrice, from the wrist to the elbows beginning from
the right side.
 Wet palms are passed over the head once, which is called Massah of the
head.
 16

 Massah of the ear with forefingers and the Massah of neck should be
performed with the back of the hands.
 The right and then the left foot are washed up to the ankles thrice.
Now Wuzu is complete and du’a should be offered.

 Method and conditions of taking bath

The Arabic word for bath is Ghusl derived from ghasl that means to wash. It is the
act of washing the whole body after the Hads-e-Akbar which is impurity caused by
marital relations, menstruation or the period of childbirth.
The approved, traditional method of Ghusl is as follows:
 Make the intention (Niyyat) to say “I intend to take a bath for seeking
purification”.
 Both hands including the wrists should be washed.
 Any impurity that there may be on any part of the body should be removed.
 Wuzu should be performed in the proper manner.
 Gargling should be done carefully ensuring that water reaches the throat
except in the state of fasting.
 Nostrils should be washed properly.
 Water should be poured thrice on the entire body from the head to the feet.
No portion of the body should remain dry.
 Dry Ablution or Tayammum
Tayammum is the alternate of ablution. As Allah said in the Holy Quran: “If you are ill
or on a journey or any of you comes from answering the call of nature, or you have
been in contact with women and you find no water, then perform Tayammum with
clean earth and wipe your faces and hands with it”. For this, Niyyah is must. After
this, both hands should be struck gently on dry soil, sand or stone hands and then it
should be blown off from the hands and after it should be wiped on the face as in
Wuzu. Then the act of striking the hands is repeated as well as the blowing off the
dust and then forearms are wiped. This completes the Tayammum and it acts as an
alternative to Wuzu and Ghusl both.
Azan and Iqamat:
First of all in Madinah to call the believers to the mosque for offering their prayers in
congregation, the system of calling Azan was introduced, as suggested by Hazrat
Umar. Hazrat Bilal was appointed as the Muazzin. Every prayer with the exception of
the two Eid prayers and funeral prayers is preceded by an Azan. This Muazzin
should be an adult Muslim male. The Muazzin should stand on a raised platform with
his face towards the Qibla. The Azan should be announced by inserting the tips of
his forefingers in his ears. The words of Azan are specific which are told to us by
Holy Prophet. When the congregational prayers are about to start, people stand up
and form rows, then the Muazzin should recite the Iqamat. The method and words of
Iqamat are the same as those of Azan except the little differences.
Method of prayer: The Muslim makes intention after the purification and faces
towards Qibla, and then he raises his hands towards the ears and recites Takbeer-e-
 17

Tahreema which is an obligatory act. Then he folds his hands on the navel, the right
hand folded on the left hand and stands straight. It is known as Qiyam, which is an
obligatory act. Afterwards Sana, Taawwuz, Tasmiah, surah Fatiha and one other
part of the Quran is recited; it is known as Qirat which is an obligatory act. Then
while reciting Takbeer a worshipper bows which is known as Ruku and recites
tasbeeh ruku that is “Glory to my Lord, the greatest”, it is an important act. Then he
withdraws while reciting a Tasbeeh “Allah listens to him who gives him praise” and
stands for a while, reciting another Tasbeeh that is “O our Lord all praise is due to
you alone” it is known as Qauma, and then goes to sajdah, and recites a tasbeeh
sajdah that is “Glory to my Lord the most high”. Then withdraws from the first sajdah
while reciting the takbeer and sits for a while which is known as Jalsah and goes to
the second sajdah, recites the same tasbeeh. In this way, one rakat is completed.
Then after the second rakat a believer sits and recites Tahayyah, drood and
supplication. It is known as Qadah Akheera, which is an obligatory part. At the end
he performs salam to both sides.
Importance of different postures in prayer:
 Raising of hands towards the ears shows his empty hand to him that he
depends only on him.
 Standing straight facing Qibla and folding hands shows his respect that he is
standing in front of him like beggar and shows an attitude of humility.
 Performing ruku shows believer’s greater humility that he has bowed in front
of his Lord.
 Performing sajdah is a sign of utmost humility that he has placed his sign of
respect on the ground in front of his Lord.
 First sajdah teaches that a human has come from this earth and second
sajdah teaches him that he has to go back to this earth and buried in it.
 Delayed Prayer or Qaza prayer
The believers are enjoined to offer prayers at the appointed times. If prayer is not
offered within the prescribed time or a person misses a single prayer without
legitimate reason, he commits a great sin. The scholars have listed certain
conditions under which salah may be delayed. For example if someone is losing
consciousness, is undergoing surgery, in life threatening situation or similar
emergencies or women in childbirth or menstruation. So these prayers have to be
offered as soon as possible except at times when prostration is forbidden. Qaza can
be offered for only the Farz and Witr prayers. If a person is unable to offer his missed
prayers before death, he should make a will to pay compensation which is according
to Islam, 1 ¾ kg of wheat or its price for per prayer.
 Shortened Prayer or Qasr Prayer
If one is on journey, the prayers are shortened. The Quran says: “When you travel
through the earth, there is no blame on you if you shorten your prayers”. The Sunnas
are dropped with the exception of Fajr prayer and the number of four Farz Rakaat in
Zuhr, Asr and Isha prayers are reduced to two. The Maghrib prayers and Witr of Isha
prayers are retained. According to some jurists, prayers may be shortened if the
journey is less than15 days and according to others, for less than 19 days. There is a
 18

difference of opinion to the distance after which a traveller can shorten the prayer.
According to majority of scholars, the distance should be more than 48 miles.
Friday Prayer
On Friday, the Zuhr prayer is not offered in the mosque. Instead, a special
congregational prayer is performed. The following verse of Surah Jum’a relates to
congregational prayers on Friday: “O you who believe! When the call is proclaimed
to prayer on Friday hasten earnestly to the remembrance of Allah and leave off
business that is best for you if you know”.
On whom it is compulsory: Friday prayer is obligatory on all males of sound mind,
who are healthy and are residents. Those exempted from attending the mosque for
Friday prayer are minors, slaves, the sick, travellers and women (women may also
attend but it is not mandatory as in some places they are allowed). These people are
to offer Zuhr prayers in their homes.
Method: First of all, other activities must be halted and men should proceed towards
the mosque when they hear the 1st Azan. The prerequisites are the same as for
other prayers, although the Holy Prophet has urged the Muslims to bathe and wear
special dress for the prayer as he himself used to do.
Then the 2nd Azan is announced and the imam of the mosque delivers two sermons
in Arabic language in which the religious, moral and welfare issues of the community
are discussed. The imam may also include any point of socio-political importance
that he feels is necessary to mention before the body of the Muslims.
Then the imam leads the congregation in two raka’at of prayer. This prayer cannot
be offered individually. There is no Qaza prayer for Juma. If missed, then routine
Zuhr prayer is to be offered.

Benefits of Congregational Prayers:

 The reward of congregational prayer is more than the individual prayer. As the
Holy Prophet said: “The merit of congregational prayer surpasses that of the
individual prayer by twenty seven degrees”.
 It is the obedience of Holy Prophet and his immediate successors who always
led the congregational prayers in the mosque at Madinah.
 Congregational prayer serves as a strong force in uniting the believers.
 Congregational prayer helps in the establishment of healthy social relations
between different sections of the Muslim community.
 Congregational prayer is a great and clear demonstration of the Muslim’s
unity and dignity.
 Congregational prayer levels the social differences of the society.
 Congregational prayer promotes an atmosphere of equality when a king may
stand shoulder to shoulder with his poorest subjects and the white man with
the black.
 Two khutbas at Eid prayers and Friday prayers are the great source of
increasing knowledge for Muslims.
 19

 Congregational prayer shows that all men are equal before Allah and the most
honorable person in the eyes of Allah is only pious.
 Congregational prayer is a great source of motivation to the weak Muslims.
 Congregational prayer develops brotherhood among the Muslims.
 Eid Prayers
Meanings: The two main festivals in Islam are Eid-ul-Fitr and Eid-ul-Azha. Eid
means recurring happiness or festival.
Eid –ul-Fitr: It is celebrated on the 1st of Shawwal which follows Ramazan or the
month of fasting.
Eid-ul-Azha: It falls on the tenth day of Zul Hajj and follows the completion of Hajj.
Reason: When the Holy Prophet migrated to Madinah, the people had two days in
which they engaged in games. He asked, “What is the significance of these two
days?” The people answered, “We engaged in games in them in the pre Islamic
period”. Allah’s Messenger said: “Allah has substituted for them something better:
the day of sacrifice and the day of the breaking of the fast”.
Method: Eid prayers are wajib on all those persons on whom Friday prayers are
obligatory. These are congregational prayers and cannot be said individually. As
soon as the sun has completed risen, time of the Eid prayers begins and ends at
noon. Preparations are identical to all other prayers, but as it is a festival, it is
mustahab (desirable) to wear one’s best clothes and leave home after performing
ghusl or at least wuzu. There is no Azan for this congregation. The Muslims proceed
to the nearby grand Masjid or a vast open space reserved for the purpose, glorifying
Allah. The believers form rows behind Imam and offer two rakaat of salah after
making intention. The only variant is that after the takbeer-e-tahreema, three
additional takbeers are pronounced by the Imam, and likewise, in the second rakat,
three additional takbeers are pronounced before the takbeer for the ruku. After the
end of the salah, the congregation must remain seated as the Imam delivers two
khutbas. The Eid prayer ends and after this, the believers greet each other and
depart.
Importance:
 Eid prayers are a special example of brotherhood.
 These prayers make possible for Muslims to get together and shares each
other’s joy and troubles which brings them closer together.
 Sadaqat-ul-Fitr is given before the prayer at Eid-ul-Fitr which helps the less
fortune in the community to meet their needs.
 Muslims sacrifice their animals in the way of Allah at Eid-ul-Azha which is a
clear display of their obedience to their Lord.
 Meat of the sacrificed animal is distributed among the poor at Eid-ul-Azha
which is great source of happiness for them.
 Two khutbas after Eid prayers are the great source of increasing knowledge
for Muslims.
 Eid prayers are the great manifestations of Muslim’s unity and their dignity.
 20

Private prayer (Du’a)

It means literally to call out; in term of shariah, it means to entreat Allah Almighty for
something. Aside from the daily prayers, Muslims are encouraged to call upon Allah
forgiveness, guidance, strength, fulfillment of a need or removal of a suffering. Allah
has motivated for du’a many times in the Holy Quran. Allah says: “And your Lord
says: Call upon me, I will answer you”. Holy Prophet said: “Du’a is the core of
worship” and also “Du’a is worship itself”. Du’a is so important that it can change the
pre destination and decree. Holy Prophet called it the weapon of a believer, as it is
the main source to get the blessings of Allah. Invoking the assistance of angels,
saints is strictly forbidden.
Difference between regular prayer and personal prayer:
 Regular prayer is always performed according to the pattern set by Quran and
Sunnah, but personal prayer is not necessarily said according to a pattern.
 Regular prayer is obligatory, whereas personal prayer is voluntary.
 Regular prayer has set timings, whereas du’a can be performed at any time.
 Regular prayer is directed towards the Ka’ba but in du’a it is not compulsory.
 Regular prayer is always in Arabic, but du’a can be offered in any language.
 For regular prayer we need purification, but it is not obligatory for du’a prayer.
 Regular prayer is worship to God but du’a prayers comprises requests for
oneself or others.
Mosque or Masjid in Islam:
Masjid means the place of prayer. About the holiness of Masjid the Holy Prophet
stated: “The parts of the land dearest to Allah are its Masjid”. The Masjid was one of
the first institution established by the Holy Prophet after he emigrated from Makkah
to Madinah in 622 AD. During the time of the Prophet the Masjid functioned for many
purposes and now Masjid can also be used for many purposes. The importance of
Masjid in the society is mentioned below:
Place of worship: The mosque is used for five times daily prayers by the Muslims in
congregations and offering prayers in the mosque is 27 times rewarded. Friday
prayers, Eid prayers and funeral prayers can also be held in mosque.
Place of spiritually development: From the mosque daily five times the Azan is
pronounced which reminds the Muslims to obey Allah. So Muslims come to mosque
and perform prayers and become very close to Allah. In this way, the Muslims
develop themselves spiritually.
Centre of education: The mosque was used as a centre of education in the time of
early period of Islam. The people used to come here to acquire knowledge. These
people were lodged in rooms called Suffah, attached to the mosque. In the later
times, libraries were also established in the Masjid. So we can also use mosque as a
centre of education.
Council Hall: The mosque was used as the council Hall for the Muslims. Hazrat
Umar appointed two councils to advise the caliph. The meeting of the shura used to
 21

take place in it and all the administrative affairs of the caliphate used to be carried on
from mosque.
Court: The mosque also served as a court during the early period of Islam. All the
judicial affairs were also settled in the mosque.
Political centre: In the time of Holy Prophet and his successors all matters relating
to war and peace, administration and community welfare were addressed from the
Masjid. Similarly all the important announcements were also made from the Masjid.
Cultural centre: In the Masjid Muslims offer congregational prayers which level
social differences and promote an atmosphere of equality and brotherhood. These
prayers help in the establishment of healthy relations between the different sections
of the Muslim community. These prayers lead to the realization among the
worshippers that all men are equal before Allah.
Centre of preaching: In the time of Holy Prophet and four caliphs, mosque was
used as a centre of preaching of Islam. Deputations from non-Muslim tribes were
received and preached in the Masjid. Some of them were also lodged there.
So the Masjid is the focal point in the lives of the Muslims.

3rd pillar: Zakat (Obligatory Charity, Alms Giving)

Meaning of Zakat:
Zakat is the 3rd pillar of Islam. It was made compulsory in the 2 nd year of Hijra. The
word “Zakat” literally means to purify and also means to increase because it makes
wealth grow and because the giving away of wealth as Zakat is a source of
purification. It purifies the giver’s heart of the love of wealth and from greed and
selfishness and the receiver’s heart from hatred and envy of those who are better off
than him. In Islamic terminology, it refers to a tax that is basically levied on the
savings or surplus wealth.

Holy Quran and Zakat:

Allah said in the Holy Quran: “Take charity from their belongings in order to purify
and sanctify them” (11:103).
Similarly Allah says: “By no means shall you attain righteousness unless you give of
that which you love and whatever of good you spend, Allah knows it well” (13:92).
Allah has promised a great reward for those who pay charity. The Quran says: “The
parable of those who spend their substance in the way of Allah is that of a grain of
corn, it grows seven ears and each ear has a hundred grains” (2:261). The Holy
Quran contains several warnings for those who do not pay zakat. As Allah said: “And
there are those who bury gold and silver and spend it not in the way of Allah,
announce unto them a most grievous penalty” (2:34).
 22

The two commandments to keep up prayer and to give charity are often mentioned
together in the Holy Quran. As Allah said: “And establish regular prayer and give
regular charity”.
Holy Prophet and Zakat:
Holy prophet said: “Allah has enjoined zakat upon you so that the rest of your wealth
is cleansed through it”.
The Holy Prophet also said: “Save yourself from Hell-fire even by giving half a date-
fruit in charity”.
The Holy Prophet said: “Every day two angels come down from heaven and one of
them says, O Allah! Compensate every person who spends in your cause, and the
other angel says, O Allah! Destroy every miser”.
Who is required to pay Zakat?
Zakat is payable on wealth which remains in possession of a believer, for a period of
one year, without interruption, and whose value has reached a certain level, known
as Nisab. It is calculated at the rate of two and half percent. Zakat is not levied on
buildings, shops or total capital, but on the savings of the income. Zakat is not
payable on precious stones and immovable property or on machinery. Muslims often
give this form of alms for the year in the month of Ramzan.

Commodity Nisab Rate

It is levied at the rate
It is 7 ½ tola or 87.48 grams.
Gold of two and half
percent
Silver 52 ½ tola or 612.32 grams. Two and half percent

If the amount of the currency possessed

Cash by the person equals to the value of the Two and half percent
Nisab for silver (200 dirhams, 52 ½ tola)
One goat of a year
Cattle 40 to 120 goats or sheep
old
One calf of one year
Bull and Cow 30 to 39 bulls and cows
or older

Camel 5 to 9 camels One goat

1. One tenth of the

Produce of 1. Naturally irrigated land. produce.
land 2. Artificially irrigated. 2. One twentieth of
the produce
One fifth of the
Mines
produce
 23

Recipients of zakat:
The Holy Quran lays down the heads on which zakat may be spent. The Quran says:
“Alms are for the poor, the needy, 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” (9:60).
According to this verse the following people are entitled to receive the zakat:
 The poor people who are unable to support themselves and their families.
 The needy are those who cannot meet their basic needs and are forced to
beg.
 The collectors who are appointed by the state to collect and distribute zakat.
 New converts to establish them in their life and incline their hearts towards
Islam.
 Prisoners of wars and slaves so that they may pay their masters to buy their
freedom.
 Those who have incurred debts to meet their essential needs.
 Travellers who may be rich back at home but might have faced losses in
foreign country.
 It may be spent on people who are engaged in activities relating to services of
Islam such as preaching of Islam and jihad.
To whom zakat cannot be paid:
Zakat cannot be paid to well to do Muslims, to the non-Muslims, to one’s husband or
wife, to one’s parents, grandparents, children and grandchildren, or to the
descendants of the Prophet. According to Islamic law the recipient of zakat should
be made owner of it, therefore, zakat cannot be spent on the coffins or burial
expenditure or for the payment of deceased person’s debt or on the construction of
the mosque, school, bridge or other public utility.
Sadaqa-ul-Fitr:
Sadaqa-ul-Fitr is a duty, which is wajib on every Muslim whether male, female, minor
or adult as long as he has the means to do so. The head of the house-hold may pay
the required amount for other members. Its main purpose is to provide those who
fasted with a means of making up for errors during the month of Ramazan. It also
provided the poor with a means with which they can celebrate the festival of Eid-ul-
Fitr along with rest of the Muslims. It should be paid before going to the Eid prayer
and in the present day it is about 1.63 kg of wheat or its price at the market rate.
The Benefits of Zakat:
There are many benefits of zakat such as:
Spiritual Benefits:
 The payment of charity purifies the heart of the giver, of love of wealth, greed,
miserliness and inculcates in him the love of Allah.
 24

 Zakat is a great source of forgiveness of sins of a person. As the Holy Prophet

said: “Charity that is concealed appeases the wrath of Allah”.
 It shows the person’s sincerity of faith that he is ready to sacrifice even the
beloved one in the way of Allah.
Economic Benefits:
 It is a blessing for the giver and a blessing for the receiver. The wealth of the
person is multiplied. The Quran says: “but that which you lay out for charity
seeking the countenance of Allah will increase”.
 It leads to equal distribution of wealth in the society and helps to reduce
inequalities in wealth.
 It prevents accumulation of wealth in a few hands, the rich do not get richer
while the poor do not get poorer and it establishes just and right balance
between the two extremes.
 It stimulates investment and discourages hoarding in the country, if the people
do not invest their wealth it will gradually be consumed by zakat, therefore, it
is an effective way to keep the wealth in circulation. As Holy Prophet said: “If
anyone of you is a guardian of an orphan who owns a property, he must trade
with it and not leave it till sadaqa consume it”.
Social Benefits:
 It fosters good will and brotherhood in the society, because the rich Muslims
go to the poor to fulfill their needs which shows that the rich do not forget the
poor and the poor people become satisfied and thankful to the rich Muslims.
 It uproots many evils from the society like looting and stealing because when
poor get their share they will not use the unfair means to acquire wealth.
 It removes the differences between the rich and the poor as the wealth is
equally distributed throughout the community.
 It eradicates poverty in the society and reminds the Muslims that they are
responsible for others besides themselves.
 It promotes open-handedness, generosity and sympathy in a Muslim towards
the needy person.
 It makes the people closer together like a single family.
 It prevents extreme financial disparity.
 It is a sacrificial giving which results in the welfare of the have-nots.

5th pillar: Fasting (Saum)

Meaning of Fasting:
Fasting is one of the pillars of Islam. It became obligatory in the second year of Hijra
in the month of Ramazan, which is the ninth month of Islamic calendar in which the
Holy Quran was revealed. Saum generally meanings, “to abstain from something”. In
the terminology of Shariah Saum implies abstaining from eating, drinking and
gratifying sexual desires with the intention of fasting from dawn to dusk.
 25

Holy Quran and fasting:

Allah said in the Holy Quran: “O believers! Fasting has been prescribed for you as it
was prescribed for those before you so that you may restrain against sins” (2:185).
Similarly Allah said: “It was the month of Ramazan in which the Quran was first sent
down as guidance to humanity and to provide clear signs for guidance and
judgement. So whoever of you is present during that month should fast throughout
it”.
Holy Prophet and Fasting:
The Prophet said, “Allah said, all the deeds of Adam’s sons are for them, except
fasting which is for Me and I will give the reward for it”.
Similarly the Prophet said: “Fasting is a shield and protection from the fire and from
committing sins”.
Holy Prophet said: “By Him in whose hands my soul is, the unpleasant smell coming
out from the mouth of a fasting person is better in sight of Allah than the fragrance of
musk”.
“Whoever fasts in the month of Ramazan out of sincere faith, and hoping for a
reward from Allah, then all his previous sins will be forgiven”.
Importance of Ramzan:
Allah said in the Holy Quran: “It was the month of Ramazan in which the Quran was
sent down as guidance to humanity and to provide clear signs for guidance and
judgement. So whoever of you is present during that month should fast throughout
it”.
Holy Prophet said: “When the month of Ramazan starts, the gates of the Heaven are
opened and the gates of Hell are closed and the devils are chained”.
Holy Prophet said: “During Ramazan, the provisions of the believers are increased”.
Method of Fasting:
 Fasting is obligatory on every adult, sane and healthy Muslim.
 Fasting starts with the sighting of the moon of Ramazan and it ends with the
sighting of the moon of Shawwal.
 Muslims get up early in the morning before dawn and take their meal, which is
called Sahoor or Sehry. The Holy Prophet said: “Take sehry as there is a
blessing in it”.
 The Quran specified the time for fasting. “And eat and drink until the white
thread of dawn appears to you distinct from its black thread”.
 Then they make intention of fasting. It needs not to be spoken aloud as it is in
reality an act of the heart, which does not involve the tongue. He recites these
words: “I intend to keep tomorrow’s fast of Ramazan”.
 26

 Afterwards they move to Masjid for Fajr prayer and keep themselves busy in
the worship of Allah such as recitation, supplications and Nawafil. Muslims try
to spend most of the time in the Masjid when they are fasting.
 During this period, the Muslims are to abstain from eating, drinking, smoking,
taking medicine and marital relations. In the fasting, extraordinary care is
taken to observe Allah’s commandments, such as five daily prayers and
preventing from shameful deeds.
 In the state of fasting, the Muslim should live their life as normal and should
not demand for any concession due to the lack of food and drink because it is
the month of training to get self-control.
 The breaking of fast is called “Iftar”. It is commended to break the fast
immediately after the sunset. The Muslim breaks the fast with the following
supplication,
“O Allah! I have observed the fast for your sake and I believe in you, and I put
my trust in you and broken it with the provision you have bestowed me with”.
 The breaking of fast should be with dates, if dates are not available, then
water should be used.
 Muslims should also perform Taraweeh prayers in the month of Ramazan at
night after Isha prayer.
 This practice should be continued throughout the month.
 The last ten days of Ramazan are very special because worship in those days
is abundantly rewarded, as there lies a night, Shab-e-Qadr (Night of Power),
worship at this night values more than in one thousand months as described
in surah Al-Qadr. It lies in the five ten odd nights. Therefore, Muslims make
special preparations to search for this night and spend the whole night in
prayers. Even some of the Muslims retire themselves in the mosques and sit
for Aitikaf which has abundance of reward.
Exempted people:
There are certain people who are exempted from fasting, such as:
 The Muslims who are suffering from sickness and if they fast it will worsen
their conditions.
 The Muslims who are travelling and they are to perform Qasr prayers. As
Allah said in the Holy Quran about both things: “But if anyone is ill or on a
journey the prescribed period (should be made up) by days later” (2:185).
 The Muslims who are too old or too weak that are unable to fast or if they
fast that will cause them serious weakness.
 Abnormal and unconscious are exempted.
 The children who are below the age puberty are exempted from fasting.
 The females who are in the state of menstruation or child birth are not
allowed to keep fast.
 The females who are pregnant or suckling their babies.
Qaza, Kaffara and Fidya:
The Qaza fasts are those which are missed in the month of Ramzan due to certain
reasons for example pregnant woman, menstruation, childbirth, mothers suckling
 27

babies, travellers and sick. They have to make Qaza and fast for the number of the
days missed in Ramzan.
Breaking of fast intentionally without any reason causes Kaffara fast that is to keep
sixty continuous fasts without a break in between, if any fast is missed in between
then he has to start all over again. For women the menstruation is not considered as
a break. If a person is unable to fast then feed the 60 poor twice a day.
For those who are very old or permanently sick they have to give Fidya, which is
feeding a poor twice a day or give grain, or its cash.
Times when fasting is forbidden:
There are some times when fasting is prohibited. These include:
 Eid-ul-Fitr
 Eid-ul-Azha
 Uninterrupted fastings
 Ayyam-e-Tashriq the 11th, 12th and 13th of the month of Zul-Hajjah.
Voluntary Fasts:
 Each Monday and Thursday of a week.
 The 13th, 14th and 15th of each lunar month.
 Six days after Eid-ul-Fitr.
 The day of Arafat (9th of Zul-Hajjah).
 The 9th and the 10th of Muharram.
Benefits of Fasting:
Moral Benefits:
 The believer renounces food drink, sex and the other enjoyment willingly in
obedience to the command of Allah, to seek his pleasure. It helps in building
up his moral character as it teaches him self-control and self-restrain. The
Prophet said: “Fasting is a shield and protection from the fire and from
committing sins”.
 It purifies our soul, mind and our private life from immoralities as it inculcates
in us the presence of Allah at all times, because the Prophet said: “Whoever
does not give-up forged speech and evil actions, Allah is not in need of his
leaving his food and drink”.
 It makes Muslims disciplined and steadfast in his habits and make them
capable of enduring hardships.
Social Benefits:
 When the Muslims fast and experience hunger and thirst they realize the
sufferings of the poor, they all are brought closer to each other through
fasting.
 It renews their brotherly ties and awakens sympathies for the poor in the heart
of the rich.
 Muslims offer extra prayers together which keep them into contact with each
other.
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 Equality is shown in the month of Ramzan when all the Muslims rich and poor
fast together.
 Muslims give Zakat in this month which brings the rich and the poor closer to
each other.
 Fasting instigates the Muslims to help the poor in the society, so the whole
society develops and progresses.
Spiritual Benefits:
 Fasting brings a man closer to Allah and removes all barriers between him
and his Lord. The Prophet said, “Allah said, all the deeds of Adam’s sons are
for them, except fasting which is for Me and I will give the reward for it”.
 Muslims realize the blessings that God has given to them and they become
grateful and thankful to him.
 Fasting strengthens the spiritual power of the believers.
 Fasting is a gift which the believer gives to God.
 Fasting is a source of forgiveness for the previous sins of believers. As the
Holy Prophet said: “Whoever fasts in the month of Ramazan out of sincere
faith, and hoping for a reward from Allah, then all his previous sins will be
forgiven”.
 Fasting increases the spirit of obedience and it protects him from all kinds of
temptations.
 It is a confidential worship, which is between Allah and believers so it brings
them closer to Allah.
Physical Benefits:
 Abstention from food and drink for a full month does a lot of good to a
person’s health as it gives rest to the stomach.
 Due to fasting of the full month the whole system is cleansed of undesirable
materials.
 Due to fasting the body gets rid of fat, cholesterol and the other toxic matters.
Economic Benefits:
Fasting brings enormous economic benefits for the Muslim community. Such as:
 During the month of Ramzan the rich people spend generously on the poor to
seek the blessing of Allah and this enables the poor to receive funds to meet
their needs for at least a part of the year.
 The old and permanent sick people feed the poor lavishly in the month of
Ramzan. As Allah said: “For those who can do it (with hardship) is a ransom
the feeding of one that is indigent. But he that will give more of his own free
will, it is better for him”.
 Due to this month the economy of any country flourishes as the money is
circulated in the society.
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4th Pillar: Hajj (Pilgrimage)

Meaning of Hajj:
Hajj is one of the pillars of Islam which was made obligatory in 9 th year of Hijra. The
literal meaning of the hajj is the intention to visit, but according to Islam it means to
make intention to visit the Holy Ka’ba in a prescribed manner, during the prescribed
time.
Holy Quran and Hajj:
Allah said in the Holy Quran about Hajj: “Pilgrimage to the house is a duty that men
owe to Allah, those who can afford the journey” (3:97).
“Accomplish the Hajj and the Umrah for Allah” (2:196).
“The Hajj is (to be performed in) the months that are well-known” (2:197).
Holy Prophet and Hajj:
The Holy Prophet enjoined upon people to fulfill the obligation of pilgrimage:
“Pilgrimage has been ordained for you people, so perform it”.
“If anyone performs the pilgrimage for Allah’s sake without talking immodestly or
acting wickedly, he will return free from sins as on the day his mother bore him”.
“Hajj which is free from sins and defect is rewarded with Paradise”.
For whom Pilgrimage is compulsory:
The pilgrimage to Makkah once in a life is religious duty and an act of ibadah for all
the Muslims. There are some conditions for it, such as:
 It is obligatory on every adult, sane, free Muslim.
 It is obligatory on those who have sufficient money to pay for their journey to
Makkah and they have sufficient money to meet all their expenses during their
stay over there and sustain his dependents and house hold until his return.
 It is only obligatory on those who are physically fit to undertake the journey.
Hajj is not binding on people who are very sick and cannot undergo the
hardships of long journey.
 A woman is not allowed to proceed to pilgrimage without a mahram male. In
case, she cannot find a mahram to accompany her, it is not obligatory for her
to perform pilgrimage.
Method of Hajj:
Tawaf-e-Qudoom:
The pilgrims wear Ihram at Miqat on the 7th or 8th of Zul Hajj, which is an obligatory
act and start the Talbiya, enter Ka’ba and perform Tawaf-e-Qudoom which are seven
circles around Ka’ba and then offer two Nawafil at the station of Ibrahim which is an
important part of Hajj. After it they perform Sai which is running between Safa and
Marwa for seven times and it is also Wajib.
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Mina (8th Zul Hajj):

The pilgrims go to Mina, a place three to four miles away from Makkah. They have to
reach Mina before noon and offer their Zuhr, Asr, Maghrib and Isha prayers there.
They also sleep the night at Mina, offer the Fajr prayer of the 9th of Zul Hajj and go to
Arafat.
Wuquf Arafat (9th Zul Hajj):
On the 9th the pilgrims go to Arafat, a barren valley at a distance of about six miles
from Makkah. Staying at Arafat is an essential part of the pilgrimage, if one misses it,
the pilgrimage shall be void. The Prophet said: “Hajj is halting at Arafat”. The pilgrims
offer Zuhr and Asr prayers combined and listen to the sermon of the Imam. All the
pilgrims are required to stay in Arafat until sunset, then they move towards
Muzdalifah after sunset, without offering Maghrib prayer.
Night at Muzdalifah:
After sunset, on the 9th of Zul Hajj, all the pilgrims go to Muzdalifah where they offer
their Maghrib prayer and Isha prayers together. This place is also called “Mashar-ul-
Haram”. The pilgrims spend all night here in praising Allah, recitation and
supplications. The next day, they offer Fajr prayer and collect 70 pebbles for Rammi
means casting stones at the devil.
Yaum-ul-Nahr (Day of sacrifice) 10th Zul Hajj:
 Rami:
The pilgrims come back to Mina on 10th of Zul Hajj and go to the Jamarh tul Aqaba
and throw seven pebbles, which is called Rammi. Immediately after Rammi the
Talbiyah is stopped.
 Sacrifice:
Then the pilgrims offer their sacrifices.
 Shaving and cutting of hair:
After sacrifice, the pilgrims have their head shaved or their hair cut, and then come
out of the state of Ihram, the women cut a lock of their hair.

 Tawaf-e-Ifadah (Tawaf-e-Ziyarat):
The pilgrims go to Makkah on the same day for Tawaf-e-Ifadah or Tawaf-e-Ziyarat
and this tawaf is an indispensable part of the Hajj and if it is not performed the Hajj
becomes void. But it is permissible to perform this tawaf later during the next three
days or even later.
Ayyam-e-Tashriq (11th, 12th and 13th):
The pilgrims come back to Mina after Tawaf-e-Ifada, and remain there for two or
three days known as Ayyam-e-Tashriq. The pilgrims
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perform Rammi on all three satan symbols on these days. The pilgrims start with the
Jamara tul Aqaba, then Jamara tul Wusta (the middle stone) and then Jamara tul
Sughra (the smallest stone).
Tawaf-al-Wida:
Before leaving for their homes, the pilgrims must offer the farewell (wida) tawaf of
Ka’ba. They go round the Ka’ba seven times and offer two rakat prayers at the
station of Hazrat Ibrahim.
Kinds of Hajj:
Hajj can be performed in three different ways, which are:
Ifrad:
In Ifrad, the pilgrim is called Mufrid. He puts on Ihram at the Miqat prescribed for him
for Hajj alone. He shall continue wearing it until the completion of all the rites of Hajj.
It is desirable to offer a sacrifice but it is not obligatory.
Qiran:
In the Qiran, the pilgrim is called Qarin. He puts on Ihram at the Miqat prescribed for
him for both Umra and Hajj. On reaching Makkah he will perform Umrah but does not
shave his head nor puts off Ihram. He shall take off his Ihram after performing the
Hajj. Sacrifice is obligatory in this method.
Tamatt’u:
In Tamatt’u, the pilgrim is called Mutamatte. He puts on Ihram for Umrah, after
Umrah he shaves his head or cuts his hair and gets out of Ihram. Now he is free of
all the prohibitions of Ihram. On the 8th of Zul Hajj he again puts on Ihram for Hajj.
For Mutamatte, the sacrifice is obligatory.
Differences between Hajj and Umrah:
The word Umrah is usually translated as minor pilgrimage. It is commonly called
Hajj-e-Asghar. Many acts of Umrah are similar to Hajj but there are some
fundamental differences. Some of the basic differences are:
 Hajj is obligatory while Umrah is not.
 Hajj can only be performed during prescribed month and dates while Umrah
can be performed at any time of the year.
 In Hajj, a person has to go and stay in Mina while in Umrah there is no need
to go to Mina and stay there.
 Wuquf of Arafat is one of the most important component of Hajj without which
Hajj is void, there is no Wuquf of Arafat in Umrah.
 Similarly there is no Wuquf of Muzdalifah or combining the prayers of Maghrib
and Isha in Umrah but it is very important in Hajj.
 In Umrah the Talbiyah is stopped while starting the Tawaf while in Hajj the
Talbiyah is stopped on the 10th of Zul Hajj after the stoning of the devil.
 Rammi of Jamarat is the essential part of Hajj but it is not part of Umrah.
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 In Hajj, the pilgrim gives a sacrifice on the 10 th of Zul Hajj while no sacrifice is
offered in Umrah.
Importance and significance of pilgrimage:
Spiritual Benefits:
 Hajj above all is a great spiritual experience. It is the experience of coming
closer to Allah until the pilgrim feels that all the barriers between him and his
Lord are removed and nothing stands between them because Hajj is the only
pillar among the fundamental pillars of Islam which requires both physical and
financial sacrifices.
 Similarly, a person’s sins are washed away due to it. As the Holy Prophet
said: “When the day of Arafat comes, Allah descends to the lowest heaven,
and praise them to the angels, saying “look at my servants who have come to
me dishevelled, dirty and crying from every deep valley, I call you to witness
that I have forgiven them”. The Holy Prophet also said: “If anyone performs
the pilgrimage for Allah’s sake without talking immodestly or acting wickedly,
he will return free from sins as on the day his mother bore him”.
 It is specially focused at the affluent class, and prepares them for the trial of
wealth.
 It makes the Muslims ready to sacrifice everything for the sake of Allah.
 The expense in the way of Allah, sacrifice of time and energy and the rites
themselves prepare one for the true purpose of a believer’s life.
Social Benefits:
 One of the most important benefits of Hajj is that it demonstrates the
worldwide Islamic brotherhood. As the people of all nationalities, all colours,
races and all ranks from all over the world assemble at one place and interact
for quite some time.
 Similarly the Hajj is a great exhibition of equality, when all the pilgrims come
before their Lord in extreme humility, wearing the same uniform (two white
sheets), without any distinction between the high and low, the king or the
servant, gather at the same place and utter the same words of Talbiyah.
Political Benefits:
The Muslims assemble every year in Makkah, each year it provides them the chance
of agreeing on many topics of common interests. They can discuss and formulate a
common policy to be followed by all Muslim countries.
Economic Benefits:
Trading is allowed during pilgrimage. The pilgrim may engage in buying and selling,
thus he can meet the expense of this journey. The pilgrimage has many other
economic benefits for Muslims. People from all occupations come for the pilgrimage
where they can discuss their economic problems and chalk out strategies for mutual
benefits, exchange views on economic issues, devise ways of providing financial
assistance to the needy groups, institutions or nations and adopt a common
economic strategy that can benefit all the Muslim countries.
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Terms associated with Hajj:

The Holy Ka’ba:
Ka’ba is a building that stands in the centre of the city of Makkah. The Holy Ka’ba
was the first house of worship on the earth appointed by Allah for His worship. As the
Holy Quran says: “The first house of worship appointed for men was that at Bakkah
(Makkah), full of blessing and guidance for all” (3:96).
It is also called Bait Ullah and Bait-al-Attiq (the ancient house).
It is believed that it was constructed by angels, nearly two thousand years before the
creation of Hazrat Adam. Then it was constructed by Hazrat Adam. Later the Ka’ba
was destroyed by the flood during Hazrat Noah’s time. Then it was reconstructed by
Hazrat Ibrahim and Ismail, as Allah has mentioned in the Holy Quran: “And
remember Ibrahim and Ismail raised the foundations of the house (with this prayer):
“Our Lord accept this service from us for you are the All Hearing, All Knowing”
(2:127) and then it was again in the time of Holy Prophet. Since those days of
Prophet Ibrahim, people have been coming to the Ka’ba either for a short visit
(Umrah) or for the Pilgrimage. It is the focus of Muslim prayers from all parts of the
world. During pilgrimage Muslims make Tawaf round it seven times and they try to
kiss the Black Stone which was received by Hazrat Ismail from the angel during the
rebuilding of Ka’ba.
Miqat:
There are boundary lines of Haram (forbidden) area beyond which no pilgrim can
proceed without Ihram. Holy Prophet appointed these places, such as Zul Hulaifa for
the people of Madinah, Al Juhfa for the people of Syria, Yalamlum for the people of
Yemen etc.
Ihram:
Ihram is an obligatory act of Hajj. It consists of two sheets of white unstitched cloth,
one for the upper part covering the shoulder and other round the waist for the lower
part of the body. After getting cleanliness at the place of Miqat, the pilgrim puts on
Ihram and makes intention of Hajj or Umrah. Then he offers prayers before starting
the journey to Makkah. During the condition of Ihram some conditions must be
followed, such as:
 The footwear should be below the ankle.
 For women Ihram is their ordinary clothes.
 Men must not cover the head while women should not cover their faces.
 To shave, trim hair or nail.
 To indulge in marital relationship.
 To hunt or kill an animal, however harmful animals can be killed.
 To put on stitched clothes, but the women are exempted.
 To use perfume, oil or soap.
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Ihram is the declaration of one’s intention for Hajj or Umrah. It symbolizes purity,
renunciation of all evils and brotherhood of all the believers. It also removes signs of
distinction and makes all pilgrims appear equal.
Talbiyah:
Talbiyah means the proclamation of following words: “Here I am at your service, O
Allah! Here I am at your service. There is no partner with you. Here I am at your
service. All the praises and all blessings belong to you, and all sovereignty is for you,
and there is no partner with you”. It is imperative to proclaim Talbiyah after one
enters the state of Ihram. One should continue repeating Talbiyah till casting of
stones at first Jamarat on 10th of Zul Hajj. It is desirable to pronounce Talbiyah in a
loud voice. The recitation of Talbiyah means that the pilgrim presents himself whole-
heartedly before Allah with no other thought than the Divine encounter.
Tawaf:
Tawaf means going round the Ka’ba. The Holy Quran says: “Then let the complete
the prescribed duties (Manasik-e-Hajj) for them, and perform their vows, and make
Tawaf the Ancient House” (22:29). The Prophet moved around the Ka’ba seven
times running three circuits and walked the remaining four. Then he offered two rakat
of salah at the station of Ibrahim. The Tawaf starts and ends at the Black Stone
(Hajr-e-Aswad). There are several kinds of Tawaf, such as Tawaf-e-Qudoom, Tawaf-
e-Wida, Tawaf-e-Ziyarat, Tawaf-e-Umra and Tawaf-e-Nafal.
Mutaf:
It is the place inside Masjid-e-Haram, and around the Ka’ba on which Tawaf is
performed.
Istilam:
The act of kissing the Hajr-e-Aswad in the beginning of Tawaf is called Istilam. The
palms of both hands are placed on it, with the face between the two palms and the
stone is kissed in such a way that no sound is produced. If it is not possible to kiss
the stone in this manner, it may merely be touched with the right hand and the hand
kissed or if it is not possible, one may raise the palms of the hand towards it and kiss
the palms.
Sayi:
Sayi is walking briskly seven times between Safa and Marwa hills. Sayi is
commenced from Safa and ends at Marwa. The pilgrim should first climb on the Safa
hill. It is not necessary to climb to the top of the hill. He should climb to such a height
only as would afford a view of the Ka’ba. After descending from Safa, the pilgrim
should move towards Marwa and therefore, walk briskly between two hills. Only men
are required to walk briskly. Women may walk at their normal pace. Sayi is
performed in the memory of the Prophet Ibrahim’s wife Hajra and their son Ismail.
The Prophet Ibrahim left his wife and son in barren valley of Faran in Makkah by the
command of Allah. There she ran seven times between these two hills in search of
water. While doing so she left the baby on the ground. It was here that the water
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gushed out in the form of a spring near the feet of the baby. The commandment
about Sayi is contained in the Holy Quran: “Indeed! Safa and Marwa are among the
symbols of Allah. So whoever comes to the house for Hajj or Umrah, there is no sin
for him if he makes round between them”.
Mina:
It is a plain, which lies between Arafat and Makkah. The pathway into this plain
passes through a hill called Aqabah which is famous in the history of Islam as the
place where the Prophet took the two pledges from the Ansar of Madinah.
Arafat:
This plain is situated at a distance of nine miles from Makkah and about six miles
from Mina. According to tradition, Hazrat Adam and his wife were re-united in this
plain after years of wandering. The Holy Prophet also delivered his last sermon here
and received the final revelation.
Muzdalifah:
It is plain between Mina and Arafat, about six miles from Makkah and three miles
from Mina. In the Holy Quran, this place is called the Sacred Monument and Muslims
celebrate the praises of Allah at the Sacred Monument”.
Rami:
The act of stoning the devil is called Rami. The approved method of doing Rami is
to stand about five or six feet from the stone pillar, hold the pebble with thumb and
forefinger of the right hand and throw each pebble, one after other and while doing
so, the takbeers should be recited.
Jamarat:
The three stone pillars situated in Mina are called Jamarat. It is reported that Satan
tried to deceive and mislead Hazrat Ibrahim at these three places and Hazrat
Ibrahim stoned the devil. In memory of this the devil is symbolically stoned at Mina
during Hajj. It is to show that we reject the devil and obey no one but Allah.
Halq or Qarsr:
Halq means getting the head shaved. Qasr means getting the hair of the head cut or
shortened.
Ayyam-ul-Nahr:
The 10th, 11th and 12th of Zul Hajj during which sacrifice of sheep, goats, cows and
camels is offered are known as Ayyam-ul-Nahr or the Days of sacrifices.
Ayyam-e-Tashriq:
The 11th, 12th and 13th of Zul Hajj are known as Ayyam-e-Tashriq. The pilgrims are
required to stay in the plain of Mina after the sacrifice and perform Rami.