About Islam

About Islam (Ref: The text below is mostly copied from Wikipedia, the free encyclopedia)

  1. What is Islam?

Islam believes in Kalema in Arabic “La ilah illallahu Muhammadur Rasulullah” meaning that there is no God except ALLAH and that Prophet Muhammad Sallelahewassalam (peace bu upon him) is the messenger of Allah.

Islam’s followers are Muslims .Thus followers of Islam aim to live a life of complete submission to Allah. The word “Islam” means “submission to the will of ALLAH.”

Hence, Muslims are monotheistic and worship one, all-knowing God, who in Arabic is known as Allah. Muslims believe that nothing can happen without Allah’s permission, but humans have free will.

Islam is a universal religion that teaches that ALLAH is merciful and compassionate, and that promises the faithful worldly peace and equality and entrance to a sublime eternity.

The Quran is the sacred book of Islam, and is a collection of the direct “recitations” of Allah, as received by the prophet Muhammad Sm (c. 570-632 AD). Muslims do not regard Muhammad as divine with God, but as the last in a line of prophets. In fact, the most fundamental Muslim belief is that there is no other God besides ALLAH and no division within the divine Godhead.

 Indeed, Islam is at present the largest and fastest-growing religion in the world.

     2.  Iman/Faith

Iman (Faith) is fundamental to be a Muslim. No one is a Muslim without complete Iman. A negligible deviation in the concept of Iman will debar one from becoming a Muslim.

“There is no God but ALLAH; Muhammad (Sm) is the Messenger of ALLAH” – in Arabic the euphonious “La ilaha illa Allah; Muhammadur Rasul Allah.” It is a simple statement, yet also profound, for in it a Muslim expresses his complete acceptance of, and total commitment to, the message of Islam.

Allah says (interpretation of the meaning):

“Say (O Muhammad):

    1. He is Allah, (the) One [Ahad].
    2. Allah‑us‑Samad [Allah — the Self Sufficient Master, Whom all creatures need, (He neither eats nor drinks)].
    3. He begets not, nor was He begotten.
    4. And there is none co‑equal or comparable unto Him”

Characteristics of Iman

Here is list of several characteristics of Iman from the Qur’an which shed some further light on its reality:

    • Iman is not to accept it with the tongue but to accept it with the heart.
    • To accept everything which the Qur’an says as truth is Iman.
    • In order to acquire Iman in Allah, it is necessary to first reject every authority other than Allah.
    • Iman will lead human beings from darkness towards light.
    • In matters of Iman, one’s profession is irrelevant.
    • Unless Iman enters the heart, it cannot be called Iman. One can only say that one has surrendered to Islam.
    • Allah does not discard anyone’s Iman.
    • Finally, an important aspect which must be emphasized here is that no form of force or coercion (direct or indirect, temporal or spiritual) can be used in connection with Iman. This is because it contradicts the very definition of Iman. (As we have seen, Iman is derived from a-m-n which means peace in the heart.) So any forced conversion cannot be allowed in Islam. In fact, forced Iman is no Iman at all.
    • Therefore, Iman in Islam is not a (blind) faith held privately and subjectively (without any rationale or reason) between an individual and God. As we have seen, there is a clear, explicit, and objective definition of Iman given in the Qur’an and Allah has Himself explained the process of how to acquire it in various other verses related to this topic.

 (Faith (iman) breaks down into six axioms:

    1. Belief in the existence and oneness of Allah.
    2. Belief in the existence of angels.
    3. Belief in the existence of the books of which ALLH is the author: the Quran(revealed to Muhammad), the Gospel (revealed to Jesus), the Torah (revealed to Moses), and Psalms (revealed to David).
    4. Belief in the existence of all Prophets: Muhammadbeing the last of them, Jesus the penultimate, and others sent before them.
    5. Belief in the existence of the Day of Judgment: in that day,
    6. Belief in the existence of ALLAH’s predestination, whether it involves good or bad.

Of these, the first five are mentioned together in the Quran[10] and by Muhammad, while including a corollary of belief in Allah – the good and evil of fate ordained by God – has referred to all six together in the following manner in the Hadith of Gabriel:

To practice true Iman/faith, Muslims must accept five primary obligations which Islam imposes. Called the Five Pillars of Islam, they are:

    1. the profession of faith (shahadah), i.e Iman (belief)
    2. devotional worship or prayer (salah),
    3. the religious tax (zakah),
    4. fasting (sawm), and
    5. the pilgrimage to Mecca (hajj).

The first pillar, the profession of faith, is the repetition of the statement, “There is no god but ALLAH; Muhammad (Sm) is the Messenger of God” – in Arabic the euphonious “La ilaha illa Allah; Muhammadur Rasul Allah.” It is a simple statement, yet also profound, for in it a Muslim expresses his complete acceptance of, and total commitment to, the message of Islam.

With or without intending it, one can delve into shirk through a variety of actions:

  • Supplicating, or praying for help, guidance and protection, etc., from others than Allah
  • Believing that objects have special “powers” of healing or good luck, even if that object includes Quranic writing or some other Islamic symbolism
  • Finding your purpose in life from material pursuits, desiring and intending for something other than Allah
  • Obeying others over Allah; showing that you are ready to disobey Allah’s guidance when it suits you
  • Engaging in magic, sorcery or fortune telling that attempts to see the unseen or predict future events — only Allah knows such things

3. Salat (Prayer/Namaz) in general

SUNNY WAY OF PRAYER IN ISLAM

To pray one needs to face the Qiblah (Makkah)

Facing the Qiblah (Makkah)

  1. The praying person must face the Qiblah (the direction of the Kaʿbah in Makkah). From Bangladesh and from Masjid-E-Noor, facing west is the QIBLA.

 

  1. As for the one who is unable to face the Qiblah due to illness, or one who is on a ship, in a car, or on an airplane, and he fears that the time for Prayer will expire — then he prays as he is, in any direction.

 

  1. If a person is praying the optional (nafl) Prayer and he is seated on a means of transport, it is recommended for him, if able, to direct the means of transport towards the qiblafor the opening takbīr (اللّهُ أَكْبَر “Allāhu-akbar”) and then proceed on his transport as he was.

 

  1. If a person prayed towards other than the Kaʿbah mistakenly after striving to determine its location, his Prayer is correct, and he is not to repeat it.

 

  1. Standing for the Prayer is a pillar and leaving it invalidates the Prayer except for the one who is sick and unable to stand. Such a person prays seated, and if that is not possible, then he prays lying on his side.

 

  1. It is permitted for the one praying the optional (nafl) Prayers to do so while seated or standing as he wishes.
  2. For the one who cannot prostrate (sajdah) to the ground due to inability or sickness, then he bows (rukūʾ) and prostrates with motions of the head, making the motion of the head in sajdahlower than the rukūʾ.

 

 

  1. It is allowed to pray the obligatory Prayers on an airplane or ship, and that is a must if he fears the time of Prayer will expire. If he is likely to fall over, it is also allowed for him to pray seated.

 

  1. It is permitted for a Muslim to pray barefoot just as it is allowed for him to pray in shoes or sandals. Both are from the sunnah and it is not correct to forbid a Muslim from praying in his shoes or sandals, so long as there is no impure substance on them. The soil of the earth is not impure — indeed it is pure.

The Intention (niyyah)

  1. It is a must that one has an intention in his heart before he begins the Prayer, such that he is aware of the Prayer he is about to pray: Is it ẒuhrPrayer? Or ʿAṣrPrayer? Or Maghrib Prayer? In addition, he must intend to make the Prayer sincerely for Allāh, and not to show-off in front of those watching him.

 

11. Furthermore, the intention for the Prayer must not be uttered upon the tongue because the Prophet (H) and his Companions never did that. It is a latter-day innovation. 

The Takbīr: “Allāhu-Akbar” Signifies the Beginning of the Prayer 

  1. He begins the Prayer by saying the takbīr:

اللَّهُ أَكْبَر

“Allāhu-akbar” (Allāh is Greater than all else) in a whisper and not loud, unless he is the Imām who leads others in Prayer.

 

  1. The person who is following the Imāmin Prayer should say the takbīrquietly in a whisper immediately after the Imām has finished saying it.

 

Raising the Hands Both for man and woman

 

 

  1. He should raise his hands whilst saying the opening takbīr, or just before it or just after it.
  2. He should spread out his fingers slightly and raise his palms to the level of his shoulders or to the level of his earlobes but without touching the ears as there is no proof for that.

 The Hands on the Naval (for man) and on the chest (for woman) right hand on the top of left hand and Fixing the Sight on the Place of Prostration

  1. Then he should place the right hand over the left hand, wrist and forearm (for men and women). All the three methods shown in the picture are correct.
  2. Whilst standing, he should look at the place where he will prostrate his forehead. He should not look around, nor look to the sky.

The Recitation

  1. He should begin by reciting one of the opening supplications of the Prayer. One of the more well-known ones is:

سُبْحَانَكَ اللّهُمَّ وَبِحَمْدِكَ، وَتَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلاَ إلَهَ غَيْرُكَ

“Subḥānak Allāhumma wa biḥamdika wa tabārakasmuka wa taʿālá jadduka wa lā ilāha ghayruka.”

(I declare You free from all imperfections O Allāh, and all praise is for You. Blessed is Your Name, great and exalted is Your kingdom. And there is none worthy of worship besides You.)

  1. He should then recite silently in all Prayers:

أَعَوْذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيْمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِهِ

“Aʿūdhu billāhi min ash-shayṭān ir-rajīm .” 

(I seek refuge with Allāh from Shayṭān, the rejected outcast from his striking of madness, from his pride and from his wicked poetry.)

  1. Then he is to recite silently in every unit of the Prayer (known as a rak’ah):

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيْم

“Bismillāhi ir-Raḥmān ir-Raḥīm.”

(In the Name of Allāh, the Possessor of vast mercy, the One who bestows mercy upon whomever He wills.)

  1. Then he is to recite the Opening Chapter of the Qurʾān,Sūrah Al-Fātiḥah:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، الرَّحْمَٰنِ الرَّحِيمِ، مَالِكِ يَوْمِ الدِّينِ، إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ، اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ، صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

“Al-ḥamdulillāhi Rabbil-ʿālamīn. Ar-Raḥmān ir-Raḥīm. Māliki yawm id-dīn. Iyyāka naʿbudu wa iyyāka nastaʿīn. Ihdinaṣ-ṣirāṭ al-mustaqīm.  Ṣirāṭ alladhīna anʿamta ʿalayhim, ghayr il-maghḍūbi ʿalayhim, wa lāḍ-ḍāllīn.”

(All praise is due to Allāh, the Lord of all existence. The Possessor of vast mercy, the One who bestows mercy upon whomever He wills. The Sole Owner of the Day of Recompense. You alone we worship, and it is You alone we call upon for aid. Guide us to the Straight Path. The Path of those on whom you have bestowed Your bounty, not the path of those who earned Your anger nor those who went astray.)

  1. For the one who cannot recite the Opening Chapter of the Qurʾān (because they are new to Islām or have not memorised it yet), they should recite the following words:

سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، وَلاَ إلَهَ إلاَّ اللَّهُ، وَ اللَّهُ أَكْبَرُ

وَلاَ حَوْلَ وَلاَ قُوَّةَ إلاَّ بِاللَّهِ

“Subḥānallāh, wal-ḥamdulillāh, wa lā ilāha illallāh, wallāhu akbar, wa lā ḥawla wala quwwata illa billāh.” 

(Glorified is Allāh, free and far-removed from all imperfections. All praise is for Allāh. And none has the right to be worshipped except for Allāh. And Allāh is greater [than all else besides Him]. And there is no movement nor power except by the Will of Allāh.)

  1. And if a person has not memorised this, then he should repeat as much as he knows of it throughout the Prayer.

 

  1. After the Opening Chapter (Sūrah Al-Fātiḥah) one should recite whatever he knows of another Sūrah. This standing is referred to as a rakʿah(unit).

 

  1. When praying behind an imāmwho leads others in Prayer who is not reciting aloud, then the follower should recite Sūrah Al-Fātiḥahand other portions of the Qurʾān quietly to himself. This is for the Ẓuhr and ʿAṣr However, when the Imām recites aloud, the follower merely listens and does not recite. And this is in the first two rakʿahs of Maghrib, the first two rakʿahs of ʿIshāʾ and the two rakʿahs of Fajr.

 

  1. In the third and fourth rakʿahsof the Prayer, he should just recite Sūrah Al-Fātiḥahbeginning with, “Bismillāh ir-Raḥmān ir-Raḥīm.”

 

  1. It is a must that Sūrah Al-Fātiḥah is recited in every rakʿah(unit) of every Prayer.

 

  1. Once he has finished reciting, he remains silent for a moment, and he utters the takbīrby saying, اللَّهُ أَكْبَر Allāhu-akbar.

Bowing (Rukū’) and Prostration (Sujūd)

  1. Then he performs the rukūʾ(bowing) by placing the palms of his hands on his knees, spreading his fingers as if he is holding them firmly. He must stretch out his back keeping it straight and level such that if some water was poured onto it, it would settle there. The head should not be dipped, nor raised high but instead, level with the back. He should keep his elbows from touching his sides.

 

  1. He recites the following in the rukūʾ:

سُبْحَانَ رَبِّيَ الْعَظِيْمِ

“Subḥāna Rabbīyal-ʿadhīm.”

(Glorified is my Lord, free and far-removed from all imperfections, the Supreme).

He should repeat this three times or more. It is not permitted to recite the Qurʾān in rukūʾ (bowing) and sujūd (prostration).

  1. Then he raises up from rukūʾand straightens his back making himself upright, and as he comes up from the rukūʾhe recites:

سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ

“Samiʾ Allāhu liman ḥamidah.”

(Allāh listens and responds to the who praises Him).

  1. He stands until all of his bones return to their place (and puts his hands by his sides) and then he recites the following:

رَبَّنَا وَلَكَ الْحَمْدُ

“Rabbanā wa lakal-ḥamd.”

(Our Lord! And all praise is for You).

  1. Then he says:

اللَّهُ أَكْبَر

“Allāhu-akbar.”

(Allah is greater).

  1. He then prostrates on the floor (sujūd) with his hands being placed on the floor first, before his knees. He brings his fingers together on the floor, he rests upon his hands and puts them forward, pointing his fingers towards the Qiblah.

 

  1. He keeps his elbows and forearms lifted above the ground, and not spread out on the ground in the manner of a dog.

 

  1. In sajdah(prostration), he firmly places his forehead, nose, knees and toes on the ground as in the illustration above.

 

  1. He keeps his feet upright with the toes pointing towards the Qiblah and his heels joined together.

 

  1. He must be settled in his sajdahand be still in that state, with his forehead, nose, palms of the hands, both knees and the toes of both feet in contact with the ground.

 

  1. He then recites in the state of sajdah(prostration):

سُبْحَانَ رَبِّيَ الأَعْلَى

“Subḥāna Rabbīyal-Aʾlá.”

(Glorified is my Lord, free and far-removed from all imperfections, the Most High).

He should say this three times or more. It is recommended to be plentiful in supplicating to Allāh while in sajdah because it is a moment most suited for supplications to be answered. One should not recite the Qurʾān in sajdah unless the supplication is found in the Qurʾān.

  1. The rukūʾ(bowing) and sujūd(prostration) should be similar in length.
  2. It is allowed to prostrate on the earth or upon something that covers it, such as a cloth, carpet or mat.

 

  1. Then he raises his head whilst saying:

اللَّهُ أَكْبَر

“Allāhu-akbar” and he sits allowing every bone to settle. His sitting is such that he lays his left foot flat underneath him and sits on it, and he keeps his right foot upright with his toes pointing in the Qiblah direction as in the picture.

  1. Whilst sitting he recites:

اللَّهُمَّ اغْفِرْ لِي، وَارْحَمْنِي، وَاجْبُرْنِي، وَارْفَعْنِي، وَعَافِنِي، وَارْزُقْنِي

“Allāhummagh-firlī, war-ḥamnī, waj-burnī, war-faʾnī wa ʿāfinī, war-zuqnī.” 

(O Allāh, forgive me, have mercy on me, suffice me, raise me in rank, grant me safety and wellbeing, and provide for me).

Or he can recite:

رَبِّ اغْفِرْ لِي، رَبِّ اغْفِرْ لِي

“Rabbigh-firlī, Rabbigh-firlī.”

(O Lord forgive me. O Lord forgive me).

  1. Then he says “Allāhu-akbar”and returns to make the second sajdah(prostration) just as he made the first one, repeating the same words.

 

  1. Then he raises his head and sits as he sat before until his bones rest in place and he remains stationary for a moment before standing for the second rakʿah.

The Second Rakʿah

  1. To stand for the second rakʿah,he supports himself on his two fists clenched as if he is kneading some dough for bread, and he returns to the standing position as he was in the first rakʿah.

 

  1. In the second rakʿahhe recites what he recited in the first rakʿahbut without the opening supplication. So, he begins with, “Bismillāh ir-Raḥmān ir-Raḥīm” followed by the Sūrah Al- Fatiḥah, and then he recites whatever is easy for him from the Qurʾān. The second rakʿah should be made shorter than the first.

 

  1. After this rakʿah, he makes rukūʾ(bowing), returns back to standing upright, and then makes the two sajdahs(prostrations) as he did previously.

`The First Sitting and Tashahhud (Reciting the Testification and Supplication)

  1. After the second sajdah, he sits as he did before and clenches his right fist, resting it on his right thigh and knee, his thumb over the middle finger, his index finger raised, pointing to the qiblah, moving it up and down whilst keeping his vision fixed on it throughout the whole of this sitting. One may also make a circle with his middle finger and thumb (sometimes). He does not clench his left hand or raise its finger. The palm of his left hand, with fingers spread out, should rest on his left thigh and knee.

 

  1. The words recited for the tashahhudin this seated position are:

التَّحِيَّاتُ لِلَّهِ، وَالصَّلَوَاتُ، وَالطَّـيِّـبَاتُ، اَلسَّلاَمُ عَلَى النَّبِيِّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، اَلسَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللَّه ِالصَّالِحِيْنَ، أَشْهَدُ أَنْ لاَّ إلَهَ إلاَّ اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

“At-taḥīyyātu lillāhi waṣ-ṣalawātu, waṭ-ṭayyibātu, as-salāmu ʿalan-Nabī, wa raḥmatullāhi wa barakātuhu. As-salāmu ʿalaynā wa ʿalá ʿibādillāhiṣ-ṣāliḥīn. Ash-hadu an lā ilāha illallāh, wa ash-hadu anna Muḥammadan ʿabduhu wa rasūluh.” 

(Words of praise, exaltation and glorification are for Allāh alone, and Prayers, worship and pure words and attributes also. May Allāh send peace and security upon the Prophet, and His Mercy and Blessings. May Allāh send peace and security upon us and upon His righteous servants. I bear witness that none has the right to be worshipped except Allāh, and I bear witness that Muḥammad is His servant and Messenger).

 

  1. If praying two Rakah salah after that, he/she should supplicate with the following words:

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إبْرَاهِيْمَ وَعَلَى آلِ إبْرَاهِيْمَ، إنَّكَ حَمِيْدٌ مَجِيْدٌ، اَللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إبْرَاهِيْمَ وَعَلَى آلِ إبْرَاهِيْمَ، إنَّكَ حَمِيْدٌ مَجِيْدٌ

“Allāhumma ṣalli ʿalá Muḥammad wa ʿalá āli Muḥammad, kamā ṣallayta ʿalá Ibrāhīm wa ʿalá āli Ibrāhīm, innaka Ḥamīdun Majīd. Allāhumma bārik ʿalá Muḥammadin wa ʿalá āli Muḥammad, kamā bārakta ʿalá Ibrāhīm, wa ʿalá āli Ibrāhīm, innaka Ḥamīdun Majīd.” 

(O Allāh, extol and honour Muḥammad and the true followers of Muḥammad, just as you extolled and honoured Ibrāhīm and the pious offspring of Ibrāhīm. Indeed, you are due all praise, perfect in glory and magnificence. O Allāh, send your blessings on Muḥammad and on the true followers of Muḥammad, just as you sent blessings on Ibrāhīm and on the pious offspring of Ibrāhīm. Indeed, you are deserving of all praise, perfect in glory and magnificence).

اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا، وَلاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي، إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ

“Allāhumma innī Zalamtu Nafsi Zulman Kasirao. Wa la yagferuh zunba Illa Anat Fagfirlee Magfiratam Min Indika. Warhamni. Innaka Antal Gafurur Rahim.”

 (0′ Allah! I have tormented myself much. There is none but you to forgive the sins. Therefore you forgive all of my sins. And have pity on me! Certainly you are the Great Forgiver and Benevolent).

Salutations at End the Prayer (Taslīm) for two Rakah Prayer

Then he turns his head to the right side and says:

اَلسَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللَّه

“As-salāmu ʿalaikum waraḥmatullāh.” 

(May Allāh’s peace and security be upon you, and His Mercy).

Then he turns his head to the left side and says:

اَلسَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللَّه

“As-salāmu ʿalaikum waraḥmatullāh.” 

(May Allāh’s peace and security be upon you, and His Mercy).

With that, he completes his Prayer just as Allāh’s Messenger (ﷺ) taught his followers.

And all praise is due to Allāh, Lord of all creation.

The Third and Fourth Rakʿāhs

  1. For three or four Rakah salahhe/she says اللَّهُ أَكْبَر“Allāhu-akbar” after reciting tashahhud,  and stand for the third rakʿah.
  2. To stand for the third rakʿah, he supports himself on his two fists clenched as if he is kneading dough for bread. He returns to the standing position as he was in the first rakʿah.
  3. In the third and fourth rakʿahshe recites Sūrah Al-Fātiḥahbeginning with “Bismillāh ir-Raḥmān ir-Raḥīm” 

The Final Tashahhud and Sitting till the End of the Prayer

  1. After finishing the final rakʿahhe performs the rukūʾ, rises from it, and then prostrates (sujūd) twice and sits to recite the tashahhudas he did after praying the first two rakʿahs.

 

  1. If this sitting is after the third rakʿah (as in MaghribPrayer) or after the fourth rakʿah(as in Ẓuhr, ‘Asr and ‘Ishā), then he should sit as he sat in the first tashahhud 

 

  1. He may also sit as he sat in the first tashahhudif he is praying in congregation and may constrict fellow worshippers.

 

  1. He places his left hand on his left knee and is supported by that knee. He clenches his right hand into a fist as he did in the first tashahhud, he places it on his right thigh and knee and points his index
    finger and looks at it.
  1. Once he has settled in this position, he recites what he recited in the first tashahhud

اَلتَّحِيَّاتُ لِلَّهِ، وَالصَّلَوَاتُ، وَالطَّـيِّـبَاتُ، اَلسَّلاَمُ عَلَى النَّبِيِّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، اَلسَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللَّه ِالصَّالِحِيْنَ، أَشْهَدُ أَنْ لاَّ إلَهَ إلاَّ اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

“At-taḥīyyātu lillāhi waṣ-ṣalawātu, waṭ-ṭayyibātu, as-salāmu ʿalán-Nabī, wa raḥmatullāhi wa barakātuhu. As-salāmu ʿalaynā wa ʿalá ʿibādillāhiṣ-ṣāliḥīn. Ash-hadu an lā ilāha illallāh, wa ash-hadu anna Muḥammadan ʿabduhu wa rasūluh.” Followed by:

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إبْرَاهِيْمَ وَعَلَى آلِ إبْرَاهِيْمَ، إنَّكَ حَمِيْدٌ مَجِيْدٌ، اَللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إبْرَاهِيْمَ وَعَلَى آلِ إبْرَاهِيْمَ، إنَّكَ حَمِيْدٌ مَجِيْدٌ

“Allāhumma ṣalli ʿalá Muḥammad wa ʿalá āli Muḥammad, kamā ṣallayta ʿalá Ibrāhīm wa ʿalá āli Ibrāhīm, innaka Ḥamīdun Majīd. Allāhumma bārik ʿalá Muḥammadin wa ʿalá āli Muḥammad, kamā bārakta ʿalá Ibrāhīm, wa ʿalá āli Ibrāhīm, innaka Ḥamīdun Majīd.”

Then he adds at the end of that the following supplication, seeking refuge with Allāh from four matters:

اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا، وَلاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي، إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ

“Allāhumma innī Zalamtu Nafsi Zulman Kasirao. Wa la yagferuh zunba Illa Anat Fagfirlee Magfiratam Min Indika. Warhamni. Innaka Antal Gafurur Rahim.”

 (0′ Allah! I have tormented myself much. There is none but you to forgive the sins. Therefore you forgive all of my sins. And have pity on me! Certainly you are the Great Forgiver and Benevolent).

  1. Then he may supplicate to Allāh for whatever he pleases from the authentic supplications of the Book and the Sunnah; and these are plentiful. However, if he does not know them or has not memorised them, he may still ask Allāh, uttering any supplication that is easy for him; seeking from Allāh benefit for himself in his religious and worldly affairs.

Salutations at End the Prayer (Taslīm)

  1. Then he turns his head to the right side and says:

اَلسَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللَّه

“As-salāmu ʿalaikum waraḥmatullāh.”

(May Allāh’s peace and security be upon you, and His Mercy).

  1. Then he turns his head to the left side and says:

اَلسَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللَّه

“As-salāmu ʿalaikum waraḥmatullāh.”

(May Allāh’s peace and security be upon you, and His Mercy).

With that, he completes his Prayer just as Allāh’s Messenger (ﷺ) taught his followers.                        And all praise is due to Allāh, Lord of all creation.

END OF PRAYER

 

  1. Purification (Wudū) and Prayer in Islam: its Times, its Pre-Conditions and Virtues

Muslims are obligated to pray to Allah five set times each day. This Prayer is called the Salāh. It is the second pillar of Islam. Muslims take time out throughout the day to focus upon this special act where they focus on supplications and recitations to Allah. The term Salāh in the Arabic language means supplication (Du’ā) and in the religious usage it refers to the five daily Prayers that are obligated upon every adult and sane Muslim male and female.

Wudū: The method of wudū (ablution) is explained in the Qur’ān: “When you stand for Prayer, wash your faces, and your hands up to the elbows. Then wipe your heads and wash your feet up to your ankles.”[63] In the authentic narrations, the Companions explained the wudū of the Prophet (H): He washed his hands three times, then rinsed his mouth and sniffed water in his nose (in one motion) and blew it out. He then washed his face three times. Thereafter he washed his right hand up to and including his elbow three times, then the left one likewise. Then he wiped his head with his wet hands, from his forehead up to (and not including) the nape of his neck and then back to his forehead. Then he put his index fingers into his ears and the thumb behind the earlobes. Then he washed his right foot up to the ankle three times, then the left one likewise. In one narration, Uthmān (may Allah be pleased with him) said, “I saw Allah’s Messenger (ﷺ) performing ablution (wudū) like this ablution of mine.”

Once the feet have been washed, and socks or other footwear worn, a person can wipe wet hands over the footwear for a whole day during subsequent ablutions — and a traveller can do that for up to three days so long as the footwear is not removed. Allah’s Messenger (H) said, “When one of you enters his feet into his socks whilst they are pure, then you should wipe over them: three days for the traveller and one day for the resident.” The Companion, ‘Ali Ibn Abī Tālib (may Allah be pleased with him), said, “The Prophet (ﷺ) made it a day and a night for the resident, and for the traveller three days and nights, meaning: wiping over the socks. Mughīrah Ibn Shu’bah (may Allah be pleased with him) said, “The Prophet (ﷺ) made wudū and he wiped over his socks and sandals or shoes.”

When water is not available, then a dry purification (tayammum) is performed, which proves the obligation of purification before Prayer.  It is reported that “The Prophet (H) struck the soil of the earth with the palms of his hands, then blew off the dust, and wiped his face and rubbed his hands.” The earth and its soil are physical and spiritual purifiers.

 

  1. Prayer Times:The Prayer times are worked out from the authentic narrations of the Prophet Muhammad (ﷺ). The Angel Jibrīl visited the Prophet Muhammad (ﷺ) over two days. On the first day, he led the Prophet at the earliest times of the Prayers. On the second day, he led him at the end times of each of the Prayers. The five Prayer-times are based around three daily events: sunrise, midday, and sunset. These times alter greatly between the seasons of summer and winter – and even by country. In Britain, winter Prayer times are very different from summer Prayer times. Each Prayer is announced by the adhān (the call to Prayer), which is traditionally called by a mu’adhin who stands just outside the Mosque and calls Muslims to the Prayer. Nowadays people have the adhān recorded into their phones or clocks to remind them of the Prayer times.

The Prophet (ﷺ) said: “Jibrīl led me in Prayer twice at the Ka’bah in Makkah. So, he prayed Ẓuhr the first day when the shadow was similar to the length of the strap of a sandal (i.e. just after midday). He then prayed ‘Asr when an object was similar to the length of its shadow. Then he prayed Maghrib after the sun had set and the fasting person breaks the fast. Then he prayed ‘Ishā when the twilight had vanished. Then he prayed Fajr when the true dawn began (before sunrise), and when eating is prohibited for the fasting person. On the second occasion he came, he prayed Ẓuhr when the shadow of an object was similar to the length of it, which was the time of ‘Asr starting the day before. He then prayed ‘Asr when the shadow of an object was about twice as long as it. He then prayed Maghrib at the same time as he did the first time. He then prayed ‘Ishā when a third of the night had gone (just before midnight). He then prayed Fajr when the land glowed (before sunrise). Jibrīl then turned towards me and said, ‘O Muhammad, these are the times of the Prophets before you, and the Prayer-time is what is between these two times.’”

So, in summary, the Prayer-times are as follows:

  1. Fajr:After the true dawn but before sunrise.
  2. Ẓuhr:Just after midday till the shadow of an object is the same as its length.
  3. ‘Asr:When the shadow of an object is the same as its length until it is twice its length.
  4. Maghrib:Just after the sunset until ‘Ishā begins.
  5. ‘Ishā:When the twilight vanishes till half the night has passed. Twilight is the light (or glow) that remains in the western horizon after the sun goes down.
  6. Praying with a Sutrah (a Raised Object) in Front and Praying Close to it

 

  1. It is obligatory that one prays towards any raised object (sutrah). Its height should be approximately two handspans or taller, such as a saddle, or a wall, a chair, a staff or stick embedded in the soil or a pillar in a mosque. The sutrahis always kept slightly beyond the place of prostration of the forehead.

It is Forbidden to Pray Towards a Grave

  1. It is not allowed to pray towards graves in any situation, whether it be the graves of Prophets or other than them.

It is not Allowed to Pass Between a Praying Person and his Place of Sutrah

  1. It is not allowed to pass in front of a person and the place of his sutrah(which is normally placed slightly beyond his place of prostration). A person may pass beyond the place of the worshipper’s sutrah, and there is no problem.
  1. It is allowed for a praying-person to take a step or two forwards to prevent a child or an animal (who have no concept of the rules of sutrah) passing in front of him so that he allows them to pass behind him.

The Prayer is Invalidated if any of the Following Three Pass Between a Praying Person and his Place of Sutrah

  1. The Prayer of a person is not invalidated if someone passes between him and the place of his sutrahunless it is an adult woman, a donkey or a black dog. However, it is permitted to pray with one’s wife, daughter, etc seated in front of him, or lying down such that he takes her as a sutrah.

 

  1. The Prayer also has conditions — and without them, the Prayer is not valid:
  2. A person must be a Muslim.
  3. The insane person is not obligated to pray.
  4. This is known by: coarse hair in the private areas, discharge of sexual fluid, reaching the age of fifteen, the onset of menstrual bleeding (in females). Whichever of these occurs first, adulthood is reached.
  5. Ablution with water (wudhū) and if there is no water, then with the earth (tayammum).
  6. Covering the important parts of the body(‘awrah) with loose-fitting, non-transparent garments. The woman covers everything except her face and hands. The man must cover himself from the navel to the knees, and his shoulders.
  7. One’s body, garments and place of Prayer must be clean of impuritiessuch as urine and excrement. Soil, food stains, oil, paint, etc. are not impure.
  8. Facing the direction of the Qiblah (Makkah)during the Prayer.
  9. A sincere intention of the heart— and not by utterance with the tongue. This is to know which Prayer one is about to pray, and he makes it sincerely for Allāh.
  10. Time:Making sure that each Prayer is prayed within the correct time.

 

  1. LIST OF SALAT (SUNNY):

 

Name Prescribed time period (waqt) Voluntary before fard Obligatory (fard) Voluntary after fard[t 1]
Fajr
(فجر)		 Dawn to sunrise, should be read at least 10–15 minutes before sunrise 2 Rakats Sunnat-Mu’akkadah[t 1] 2 Rakats[t 1] —
Dhur
(ظهر)		 After true noon until Asr 4 Rakats Sunnat-Mu’akkadah 4 Rakats[t 3] 2 Rakats Sunnat-Mu’akkadah
Asr
(عصر)		 Afternoon[t 6][t 7] 4 Rakats Sunnat-Ghair-Mu’akkdah 4 Rakats –
Maghrib
(مغرب)		 After sunset until dusk 3 Rakats 2 Rakats Sunnat-Mu’akkadah[t 2]
Isha (عشاء)[t 8] Dusk until dawn[t 7] 4 Rakats Sunnat-Ghair-Mu’akkadah 4 Rakats 2 Rakats Sunnat-Mu’akkadah,[t 2] 3 Rakats Witr

Many Sunni Muslims also offer two rakats of nafl salah (supererogatory prayer) after the Zuhr and Maghrib prayers. During the ‘Isha prayer, they pray the two rakats of nafl after the two Sunnat-Mu’aqqadah and after the Witr.[60

 

Name Prescribed time period (waqt) Voluntary before fard Obligatory Voluntary after fard
Jumu’ah
(جمعة)		 After true noon until Asr 4 Rakats Sunnat-e-Mu’akkadah 2 Rakats Furz 4 Rakats Sunnat Mu’akkadah

2 Rakats Sunnat Mu’akkadah 2 Rakats Nafil

 

4.      Ramadan (Fasting) Ref: From Wikipedia, the free encyclopedia

Ramadan is derived from Tha Arabic word Reminder(/ˌræməˈdɑːn/, also US: /ˌrɑːm-, ˈræmədɑːn, ˈrɑːm-/,[6][7][8] UK: /ˈræmədæn/; Arabic: رمضان‎, romanized: Ramaḍān [ramaˈdˤaːn];[note 1] Ramazan, Ramzan, Ramadhan, or Ramathan) is the ninth month of the Islamic calendar, observed by Muslims worldwide as a month of fasting (sawm), prayer, reflection and community. A commemoration of Muhammad’s first revelation,[citation needed] the annual observance of Ramadan is regarded as one of the Five Pillars of Islam and lasts twenty-nine to thirty days, from one sighting of the crescent moon to the next.

Fasting from sunrise to sunset is fard (obligatory) for all adult Muslims who are not acutely or chronically ill, travelling, elderly, pregnant, breastfeeding, diabetic, or menstruating. The predawn meal is referred to as suhur, and the nightly feast that breaks the fast is called iftar. Although fatwas have been issued declaring that Muslims who live in regions with a midnight sun or polar night should follow the timetable of Mecca, it is common practice to follow the timetable of the closest country in which night can be distinguished from day.

The spiritual rewards (thawab) of fasting are believed to be multiplied during Ramadan. Accordingly, Muslims refrain not only from food and drink, but also tobacco products, sexual relations, and sinful behavior, devoting themselves instead to salat (prayer), recitation of the Quran, and the performance of charitable deeds as they strive for purity and heightened awareness of God (taqwa).

The month of Ramadan is that in which was revealed the Quran; a guidance for mankind, and clear proofs of the guidance, and the criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, a number of other days. Allah desires for you ease; He desires not hardship for you; and that you should complete the period, and that you should magnify Allah for having guided you, and that perhaps you may be thankful.

Muslims hold that all scripture was revealed during Ramadan, the scrolls of Abraham, Torah, Psalms, Gospel, and Quran having been handed down on the first, sixth, twelfth, thirteenth (in some sources, eighteenth) and twenty-fourth Ramadans,] respectively. Muhammed is said to have received his first quranic revelation on Laylat al-Qadr, one of five odd-numbered nights that fall during the last ten days of Ramadan.

Although Muslims were first commanded to fast in the second year of Hijra (624 CE), they believe that the practice of fasting is not in fact an innovation of monotheism but rather has always been necessary for believers to attain taqwa (the fear of God

Night of Power

Main article: Laylat al-Qadr

Laylat al-Qadr is considered the holiest night of the year. It is generally believed to have occurred on an odd-numbered night during the last ten days of Ramadan; the Dawoodi Bohra believe that Laylat al-Qadr was the twenty-third night of Ramadan.

Eid

Main articles: Eid al-Fitr and Eid prayers

The holiday of Eid al-Fitr (Arabic:عيد الفطر), which marks the end of Ramadan and the beginning of Shawwal, the next lunar month, is declared after a crescent new moon has been sighted or after completion of thirty days of fasting if no sighting of the moon is possible. Eid celebrates of the return to a more natural disposition (fitra) of eating, drinking, and marital intimacy.

The common practice is to fast from dawn to sunset. The pre-dawn meal before the fast is called the suhur, while the meal at sunset that breaks the fast is called iftar.

Muslims devote more time to prayer and acts of charity, striving to improve their self-discipline, motivated by hadith: “When Ramadan arrives, the gates of Paradise are opened and the gates of hell are locked up and devils are put in chains.”

Ramadan is a time of spiritual reflection, self-improvement, and heightened devotion and worship. Muslims are expected to put more effort into following the teachings of Islam. The fast (sawm) begins at dawn and ends at sunset. In addition to abstaining from eating and drinking during this time, Muslims abstain from sexual relations and sinful speech and behaviour. The act of fasting is said to redirect the heart away from worldly activities, its purpose being to cleanse the soul by freeing it from harmful impurities. Muslims believe that Ramadan teaches them to practice self-discipline, self-control, sacrifice, and empathy for those who are less fortunate, thus encouraging actions of generosity and compulsory charity (zakat).

Exemptions to fasting include travel, menstruation, severe illness, pregnancy, and breastfeeding. However, many Muslims with medical conditions insist on fasting to satisfy their spiritual needs, although it is not recommended by hadith.] Those unable to fast are obligated make up the missed days later.

Suhoor

Main article: Suhoor

Each day, before dawn, Muslims observe a pre-fast meal called the suhoor. After stopping a short time before dawn, Muslims begin the first prayer of the day, Fajr.

Iftar

Main article: Iftar

At sunset, families break the fast with the iftar, traditionally opening the meal by eating

Over time, the practice of iftar has involved into banquets that may accommodate hundreds or even thousands of diners.

Nightly prayers

Main article: Tarawih

Tarawih (Arabic: تراويح‎) are extra nightly prayers performed during the month of Ramadan. Contrary to popular belief, they are not compulsory.

Recitation of the Quran

Muslims are encouraged to read the entire Quran, which comprises thirty juz’ (sections), over the thirty days of Ramadan. Some Muslims incorporate a recitation of one juz’ into each of the thirty tarawih sessions observed during the month.

5.       Hajj From Wikipedia, the free encyclopedia

The present pattern of Hajj was established by Muhammad (Sm). However, according to the Quran, elements of Hajj trace back to the time of Abraham. According to Islamic tradition, Abraham was ordered by Allah to leave his wife Hajar and his son Ishmael alone in the desert of ancient Mecca. In search of water, Hajara desperately ran seven times between the two hills of Safa and Marwah but found none. Returning in despair to Ishmael, she saw the baby scratching the ground with his leg and a water fountain sprang forth underneath his foot. Later, Abraham was commanded to build the Kaaba (which he did with the help of Ishmael) and to invite people to perform pilgrimage there. The Quran refers to these incidents in verses 2:124–127 and 22:27–30. It is said that the archangel Gabriel brought the Black Stone from Heaven to be attached to the Kaaba.

In pre-Islamic Arabia, a time known as jahiliyyah, the Kaaba became surrounded by pagan idols. In 630 AD, Muhammad led his followers from Medina to Mecca, cleansed the Kaaba by destroying all the pagan idols, and then consecrated the building to Allah. In 632 AD, Muhammad performed his only and last pilgrimage with a large number of followers, and instructed them on the rites of Hajj. It was from this point that Hajj became one of the five pillars of Islam.

Tents in Mina city (Saudi Arabia), just 2 kilometres (1.2 mi) away from Mecca.

The Hajj (/hædʒ/;[1] Arabic: حَجّ‎ Ḥaǧǧ “pilgrimage“; sometimes also spelt Hadj, Hadji or Haj in English) is an annual Islamic pilgrimage to Mecca, Saudi Arabia, the holiest city for Muslims. It is a mandatory religious duty for Muslims that must be carried out at least once in their lifetime by all adult Muslims who are physically and financially capable of undertaking the journey, and can support their family during their absence.

The literal meaning of the word Hajj is “heading to a place for the sake of visiting”. In Islamic terminology, Hajj is a pilgrimage made to the Kaaba, the “House of Allah”, in the sacred city of Mecca in Saudi Arabia. The rites of Hajj are performed over five or six days, beginning on the eighth and ending on the thirteenth day of Dhu al-Hijjah, the last month of the Islamic calendar.[6]  The Hajj is a demonstration of the solidarity of the Muslim people, and their submission to God (Allah). The word Hajj means “to attend a journey”, which connotes both the outward act of a journey and the inward act of intentions.

The pilgrimage occurs from the 8th to 12th (or in some cases 13th of Dhu al-Hijjah, the last month of the Islamic calendar. Because the Islamic calendar is lunar and the Islamic year is about eleven days shorter than the Gregorian year, the Gregorian date of Hajj changes from year to year. In 2020 CE (1441 AH), Dhu al-Hijjah extends from 22 July to 19 August.

Ihram is the name given to the special spiritual state in which pilgrims wear two white sheets of seamless cloth and abstain from certain actions.

The Hajj is associated with the life of Islamic prophet Muhammad from the 7th century AD, but the ritual of pilgrimage to Mecca is considered by Muslims to stretch back thousands of years to the time of Abraham. During Hajj, pilgrims join processions of millions of people, who simultaneously converge on Mecca for the week of the Hajj, and perform a series of rituals: each person walks counter-clockwise seven times around the Kaaba (the cube-shaped building and the direction of prayer for the Muslims), trots (walks briskly) back and forth between the hills of Safa and Marwah seven times, then drinks from the Zamzam Well, goes to the plains of Mount Arafat to stand in vigil, spends a night in the plain of Muzdalifa, and performs symbolic stoning of the devil by throwing stones at three pillars. After the sacrifice of their animal, the Pilgrims then are required to shave their head. Then they celebrate the three-day global festival of Eid al-Adha.

Muslims may also undertake an Umrah (Arabic: عُمرَة‎), or “lesser pilgrimage” to Mecca at other times of the year. But this is not a substitute for the Hajj and Muslims are still obligated to perform the Hajj at some other point in their lifetime if they have the means to do so.[18][19]

The present pattern of Hajj was established by Muhammad. However, according to the Quran, elements of Hajj trace back to the time of Abraham. According to Islamic tradition, Abraham was ordered by God to leave his wife Hajar and his son Ishmael alone in the desert of ancient Mecca. In search of water, Hajara desperately ran seven times between the two hills of Safa and Marwah but found none. Returning in despair to Ishmael, she saw the baby scratching the ground with his leg and a water fountain sprang forth underneath his foot.[25] Later, Abraham was commanded to build the Kaaba (which he did with the help of Ishmael) and to invite people to perform pilgrimage there. The Quran refers to these incidents in verses 2:124–127 and 22:27–30. It is said that the archangel Gabriel brought the Black Stone from Heaven to be attached to the Kaaba.

In pre-Islamic Arabia, a time known as jahiliyyah, the Kaaba became surrounded by pagan idols. In 630 AD, Muhammad led his followers from Medina to Mecca, cleansed the Kaaba by destroying all the pagan idols, and then consecrated the building to Allah. In 632 AD, Muhammad performed his only and last pilgrimage with a large number of followers, and instructed them on the rites of Hajj. It was from this point that Hajj became one of the five pillars of Islam.

Ihram

When the pilgrims reach the appropriate Miqat (depending on where they have come from), they are believed to enter into a state of holiness – known as Ihram – that consists of wearing two white seamless cloths for the male, with the one wrapped around the waist reaching below the knee and the other draped over the left shoulder and tied at the right side; wearing ordinary dress for the female that fulfills the Islamic condition of public dress with hands and face uncovered; taking ablution; refraining from certain activities such as clipping the nails, shaving any part of the body, having sexual relations; using perfumes, damaging plants, killing animals, covering head (for men) or the face and hands (for women); getting married; or carrying weapons. The Ihram is meant to show equality of all pilgrims in front of God: there is no difference between the rich and the poor.

Donning such unsewn white garments entirely is believed to distance man from material ostentation, and engross him in a world of purity and spirituality, since clothes are believed to show individuality and distinction and create superficial barriers that separate individuals. The garments of Ihram are seen as the antithesis of that individualism. Ihram clothing is also a reminder of shrouds worn after death.

First day of Hajj: 8th Dhu al-Hijjah

On the 8th Dhu al-Hijjah, the pilgrims are reminded of their duties. They again don the Ihram garments and confirm their intention to make the pilgrimage. The prohibitions of Ihram start now.

Tarwiyah Day

Tawaf and sa’ay

Direction of the Tawaf around the Kaaba

The ritual of Tawaf involves walking seven times counterclockwise around the Kaaba. Upon arriving at Al-Masjid Al-Ḥarām (Arabic: المَسجِد الحَرَام‎, The Sacred Mosque), pilgrims perform an arrival tawaf either as part of Umrah or as a welcome tawaf. During tawaf, pilgrims also include Hateem – an area at the north side of the Kaaba – inside their path. Each circuit starts with the kissing or touching of the Black Stone (Hajar al- Aswad). If kissing the stone is not possible because of the crowds, they may simply point towards the stone with their hand on each circuit. Eating is not permitted but the drinking of water is allowed, because of the risk of dehydration. Men are encouraged to perform the first three circuits at a hurried pace, known as Ramal, and the following four at a more leisurely pace.

The completion of Tawaf is followed by two Rakaat prayers at the Place of Abraham (Muqam Ibrahim), a site near the Kaaba inside the mosque. However, again because of large crowds during the days of Hajj, they may instead pray anywhere in the mosque. After prayer, pilgrims also drink water from the Zamzam well, which is made available in coolers throughout the Mosque.

Although the circuits around the Kaaba are traditionally done on the ground level, Tawaf is now also performed on the first floor and roof of the mosque because of the large crowds.

This rite is actually the manifestation of Tawhid, the Oneness of God. The heart and soul of the pilgrim should move around Kaaba, the symbol of the House of Allah, in a way that no worldly attraction distracts him from this path. Only Tawhid should attract him. Tawaf also represents Muslims’ unity. During Tawaf, everyone encircles Kaaba collectively.

Tawaf is followed by sa’ay, running or walking seven times between the hills of Safa and Marwah, located near the Kaaba. Previously in open air, the place is now entirely enclosed by the Sacred Mosque, and can be accessed via air-conditioned tunnels. Pilgrims are advised to walk the circuit, though two green pillars mark a short section of the path where they run. There is also an internal “express lane” for the disabled. After sayee, the male pilgrims shave their heads and women generally clip a portion of their hair, which completes the Umrah.

Sa’yee towards Safa

Central section reserved for the elderly and the disabled. It is also divided into two directions of travel.

Sa’yee returning from Safa

Mina

Pilgrims wearing Ihram on the plains of Arafat on the day of Hajj

Mount Arafat during Hajj

After the morning prayer on the 8th of Dhu al-Hijjah, the pilgrims proceed to Mina where they spend the whole day and offer noon (Note: On Friday, Friday Prayer is Offered, instead of Dhuhr Prayer, at Mina), afternoon, evening, and night prayers. The next morning after Morning Prayer, they leave Mina to go to Arafat.

Second day: 9th Dhu al-Hijjah

The 9th Dhul-Hijjah is known as Day of Arafah, and this day is called the Day of Hajj.

Arafat

Main article: Day of Arafah

On 9th Dhu al-Hijjah before noon, pilgrims arrive at Arafat, a barren and plain land some 20 kilometers east of Mecca, where they stand in contemplative vigil: they offer supplications, repent on and atone for their past sins, and seek mercy of God, and listen to sermon from the Islamic scholars who deliver it from near Jabal al-Rahmah (The Mount of Mercy) from where Muhammad is said to have delivered his last sermon. Lasting from noon through sunset, this is known as ‘standing before God’ (wuquf), one of the most significant rites of Hajj. At Masjid al-Namirah, pilgrims offer noon and afternoon prayers together at noon time. A pilgrim’s Hajj is considered invalid if they do not spend the afternoon on Arafat.

Muzdalifa]

A scenery of Muzdalifa

Pilgrims must leave Arafat for Muzdalifah after sunset without praying maghrib (sunset) prayer at Arafat. Muzdalifah is an area between Arafat and Mina. Upon reaching there, pilgrims perform Maghrib and Isha prayer jointly, spend the night praying and sleeping on the ground with open sky, and gather pebbles for the next day’s ritual of the stoning of the Devil (Shaytan).

Third day: 10th Dhu al-Hijjah

After returning from Muzdalifah, the Pilgrims spend the night at Mina.

Ramy al-Jamarat

Main article: Stoning of the Devil

Pilgrims performing Stoning of the devil ceremony at 2006 Hajj

Back at Mina, the pilgrims perform symbolic stoning of the devil (Ramy al-Jamarat) by throwing seven stones from sunrise to sunset at only the largest of the three pillars, known as Jamrat al-Aqabah. The remaining two pillars (jamarah) are not stoned on this day. These pillars are said to represent Satan. Pilgrims climb ramps to the multi-levelled Jamaraat Bridge, from which they can throw their pebbles at the jamarat. Because of safety reasons, in 2004 the pillars were replaced by long walls, with catch basins below to collect the pebbles.

Animal sacrifice

After the casting of stones, animals are slaughtered to commemorate the story of Ibrahim and Ismael. Traditionally the pilgrims slaughtered the animal themselves, or oversaw the slaughtering. Today many pilgrims buy a sacrifice voucher in Mecca before the greater Hajj begins, which allows an animal to be slaughtered in the name of God (Allah) on the 10th, without the pilgrim being physically present. Modern abattoirs complete the processing of the meat, which is then sent as charity to poor people around the world. At the same time as the sacrifices occur at Mecca, Muslims worldwide perform similar sacrifices, in a three-day global festival called Eid al-Adha.

Hair removal

After sacrificing an animal, another important rite of Hajj is shaving head or trimming hair (known as Halak). All male pilgrims shave their head or trim their hair on the day of Eid al Adha and women pilgrims cut the tips of their hair.

Tawaf Ziyarat

Pilgrims performing Tawaf around the Kaaba

On the same or the following day, the pilgrims re-visit the Sacred Mosque in Mecca for another tawaf, known as Tawaf al-Ifadah, an essential part of Hajj. It symbolizes being in a hurry to respond to God and show love for Him, an obligatory part of the Hajj. The night of the 10th is spent back at Mina.

Fourth day: 11th Dhu al-Hijjah

Starting from noon to sunset on the 11 Dhu al-Hijjah (and again the following day), the pilgrims again throw seven pebbles at each of the three pillars in Mina. This is commonly known as the “Stoning of the Devil”.

Fifth day: 12th Dhu al-Hijjah

On 12 Dhu al-Hijjah, the same process of stoning of the pillars as of 11 Dhu al-Hijjah takes place. Pilgrims may leave Mina for Mecca before sunset on the 12th.

Last day at Mina: 13th Dhu al-Hijjah

If unable to leave on the 12th before sunset or opt to stay at free will, they must perform the stoning ritual again on the 13th before returning to Mecca.

Tawaf al-Wadaa

Finally, before leaving Mecca, pilgrims perform a farewell tawaf called the Tawaf al-Wadaa. ‘Wadaa’ means ‘to bid farewell’. The pilgrims circle the Kaaba seven times counter-clockwise, and if they can, attempt to touch or kiss the Kaaba.

Journey to Medina

Though not a part of Hajj, pilgrims may choose to travel to the city of Medina and the Al-Masjid an-Nabawi (Mosque of the Prophet), which contains Muhammad’s tomb. The Quba Mosque and Masjid al-Qiblatayn are also usually visited.

6.      Zakat:

ZAKAT (Ref: Wikepedia):

Zakat is an Islamic finance term referring to the obligation that an individual has to donate a certain proportion of wealth each year to charitable causes. Zakat is a mandatory process for Muslims and is regarded as a form of worship. Giving away money to the poor is said to purify yearly earnings that are over and above what is required to provide the essential needs of a person or family.

Zakat (Arabic: زكاة‎ zakāh [zaˈkaːh], “that which purifies”,[1] also Zakat al-mal [zaˈkaːt alˈmaːl] زكاة المال, “zakat on wealth”, or Zakah)[ is a form of alms-giving treated in Islam as a religious obligation, which, by Quranic ranking, is next after prayer (salat) in importance.

As one of the Five Pillars of Islam, zakat is a religious duty for all Muslims who meet the necessary criteria of wealth. It is a mandatory charitable contribution. The payment and disputes on zakat have played a major role in the history of Islam, notably during the Ridda wars.

Zakat on wealth is based on the value of all of one’s possessions. It is customarily 2.5% (or ​1⁄40) of a Muslim’s total savings and wealth above a minimum amount known as nisab, but Islamic scholars differ on how much nisab is and other aspects of zakat. According to Islamic doctrine, the collected amount should be paid to the poor and the needy, Zakat collectors, recent converts to Islam, those to be freed from slavery, those in debt, in the cause of Allah and to benefit the stranded traveler.

Zakat literally means “that which purifies”. The word is derived from Classical Syriac ܙܟܘܬܐ (zakhutha, “victory, merit, justification”, related to the Hebrew זְכוּת‎ (z’khút, “legal right, moral right, merit”). Zakat is considered a way to purify one’s income and wealth from sometimes worldly, impure ways of acquisition. zakat purifies possessions and makes them pleasing to God.

Zakat is usually payable on assets continuously owned over one lunar year that are in excess of the nisab, a minimum monetary value.

Following categories of Muslim causes to be the proper recipients of zakat:

    1. Those living without means of livelihood (Al-Fuqarā’), the poor
    2. Those who cannot meet their basic needs (Al-Masākīn), the needy
    3. To persuade those sympathetic to or expected to convert to Islam (Al-Mu’allafatu Qulūbuhum), recent converts to Islam, and potential allies in the cause of Islam
    4. To free from slaveryor servitude (Fir-Riqāb), slaves of Muslims who have or intend to free from their master by means of a kitabah contract
    5. Those who have incurred overwhelming debts while attempting to satisfy their basic needs (Al-Ghārimīn), debtors who in pursuit of a worthy goal incurred a debt
    6. Those fighting for a religious cause or a cause of God (Fī Sabīlillāh), or for Jihadin the way of Allah by means of pen, word, or sword, or for Islamic warriors who fight against the unbelievers but are not salaried soldiers.
    7. Wayfarers, stranded travellers (Ibnu Al-Sabīl), travellers who are traveling with a worthy goal but cannot reach their destination without financial assistance

Zakat should not be given to one’s own parents, grandparents, children, grandchildren, spouses or the descendants of the Prophet Muhammad.

7.      Characteristics of a Muslim:

Islamic Self Development Rules

  • Speak truth except in cases allowed by Shariah
  •  Be sincere in your dealing and expression with everyone except in state of war against enemies
  •  Earn honestly and practice honesty
  •  Whatever halal act you do give your best efforts in it to perfect it
  •  Keep Chaste
  •  Don’t flirt with male or female
  •  Be loyal to your husband and wife
  •  Respect your parents but don’t let this respect do injustice or be unfair to someone
  •  Observe and learn first, the textually established halal, wajib and haram even in little things and know the exceptions
  •  Avoid anger and outburst
  •  Practice humility in action and speech
  •  Enjoy the world as permitted by Sharia but do not lose yourself in it
  •  Don’t look down on people neither give them your blind trust and faith
  •  Treat the practicing Muslim with self-sacrifice and the non-Muslim with fairness
  •  Be charitable even in buying or selling
  •  Don’t backbite unless it be to warn about someone’s evil and neither spread rumors without verification through trustable sources
  •  Don’t exploit the ignorant for your own benefit but be helpful in guiding the lost and ignorant
  •  Avoid greed, vice and wastage
  •  Make things easy for the weak and helpless but help them to be righteous and just also
  •  Observe shariah compliant descent clothing and sharia compliant hijab if you are woman
  • Continue to learn Quran every day by exegesis
  •  Be satisfied by your halal ability of consumption and don’t greed and despair for those who have more wealth than you rather see those who have less than you and remember this life is a journey to the eternal abode with God
  •  Strive towards acquirement of beneficial knowledge in the halal and least troublesome way possible when possible
  •  Don’t be astonished by the prevalence of haram
  •  Be cautious when you decide on something and determine whether it will harm someone or help someone, and if both, then see which is more: Harm or benefit.
  •  Shun nationalism, racism, tribalism, secularism and aristocracy starting in your mind, belief and words, and then action when opportunities arise
  •  Believe in the absolute sovereignty of God and His legislation through Shariah law
  •  Support the mujahideen, the resistance against tyranny by your faith in them, by finance if possible, by your knowledge and skills if possible and by your own life if possible
  •  Resist and reject the hypocrites and enemies against the Islamic Ummah and Islam. Our enemies, as Quran determined, are by their ideologies and actions in accordance with it and not by religion, race, gender, color or class.
  •  Do not support those who call the sovereignty of man over God
  •  Participate in Jihad by tongue, mind, or finance and if conditions demand, by your life against those who actively and aggressively seek to undermine through injustice, sanctions, propaganda, exploitation and war shariah law or Muslims and also oppressed non-Muslims if needed or the environment or the creatures God has created.
  •  Respect the contract you have entered with the people on fair and equitable grounds
  •  Help each other, your fellow Muslim brothers in good and piety through Islamic empowerment i.e. empowerment of Islamic values, Islamic economy, Muslim demography
  •  Deal with, help or support non-Muslim without harming or negating the Islamic values, Muslim interests or economy.