YbeAffif,desffFam, JffiaDd

WPffihrsofkh@

1. Belief in the Oneness of Allah ${

2. Belief in the Angels
re -{rticles of Faith 3. Belief in the Divine Books
4. Belief in the Prophets $El
5. Belief in Resurrection and the Day of Judgement
6. Belief in the Predestination and Decree

|ihad lihad and its ranges (physical, mentai and spiritual).

1.. Shshadah (Declaration of Faith)

2. Salah (Prayer)
- :,e Pillars of Islam 3. Snzuru (Fasting)
4. Zakat (Poor Due)
5. Hojj (Pllgrimage)

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Chapter 4 The Articles of Faith, lihad and the Pillars o.i .; "

Students will learn about:

1. The Articles of Faith:
a) Tawheed (The Oneness of Allah ${) and what the Muslims believe about Hi::
b) Malaika (Angels), their nature and duties.
c) Kutub (Revealed Books), their content and purpose'
d) Rusul (Prophets7M\), their noble character and functions.
e) Akhira (the Last Duy), its main events and the significance of Resurrection.
f) Al-Qada rua Al-Qadar (Predestination and Decree), its meaning and significa::=
2. lihad and its ranges (physical, mental and spiritual).
3. The main Pillars of Is1am:
a) Shahadah (Declaration of Faith), its significance and effect on a Muslim's life.
b) Salah (Prayer), its significance, preparations and performances; types of
prayers and the importance of congregational prayers on Fridays and other
occasions.
c) Sawm (Fasting), its significance, observance; people who are exempted and .:;
importance in communal life.
d) Zakat (Poor due), its significance, categories, recipients and importance in
communal life.
e) Hajj(Pilgrimage), its significance, the main rituals involved and importance :
communal life.

The articles of faith or the fundamental beliefs are

the basis of Islam. A Muslim has to have a firm
faith in them. These six fundamental articles of
faith are:

1.. Belief in the Oneness of Allah ${ flawheed).

2. Belief in the Angels Malaika).
J. Belie{ in the Revealed Books (Kutub).

4. Belief in the Prophets$S\ (Rusul).

5. Belief in Resurrection and the Last Day
(Akhira).
6. Belief in the Predestination and Decree of
A11ahC6 (Al-Qada wa Al-Qadar).

r38
 .-: The Articles of Faith, Jihad and the pillars of Islam

-.r1r'Qur'an states:

) \'ou who believe! Believe in Allah and His messenger and the scripture which He has
;lnt to His messenger and the scripture which He sent to those before (him). Anyone
.'. ho denies Allah, His angels, His books, His messengers and the Day of Judgement
has gone far, far astray," (Surah-Al-Nisa, Verse: 6)

:'-essage of Islam which was spread by the Prophetffi was based on these beliefs
. are mentioned in Iman-e-Mufnssal (The Detailed Declaration of Faith):

AyAv#j#+;4;sp '=;lt

"SiAb5.4l tjAfu lL, YfryF;;8Y

do believe in Allah $5, ,, His angels, in His (revealed)
books. in His apostles, and in
- ^-e Last Day (the Judgement), and in the determination of good and bad resting in the
hands of Atlah ${, rhe Most Exalted, and in the Resurrection, or life after death."

.':-iiicance of Faith (Iman)

- e articles
of faith are in reality, principles of action. Allah dd ir the one Who
":::S€S all the perfect attributes and when a human being is required
to beiieye in

i -
'
- 'l€, he is actually required
to believe that Allah dd l, the only possessor of the
'-:t moral attributes. Thus he must set by himself the highest and
':art can conceive, and make his conduct conform to those
' .:-S lrl€?l-rs that the believer should
purest ideals which
ideals. Belief in the
follow the good impulses which are inherent in
' ,'nc1 should be careful of his thoughts and actions, believing
that he is being
-- :ntlY watched and monitored by the angels. Belief in the
Books of Allah $isignifies
e should follow the direction contained in them for the development of
our inner
:1es. Belief in the MessengersyhEimeans that we are expected to mould
ourselves
' -.t our lives on their noble examples and serve humanity
as they did. Belief in the
--:.'':ter and the Last Day tells us that physical or material advancement is not
the end
- - :-l of life; its real purpose is an infinitely higher one, of r,vhich the Resurrection is but
--ginning. A1l of this was confirmed ancl believed
by all the 124,00Aprophetsyhgland
: , i=rlgers of Allah $6. fnit proclamation of the Oneness of
Altah ${and His Divinity
, -.:i1 a great number of the best, noblest and purest of people makes it
impossible to
--.:hesebeliefs.

139
 The Articles of Faith,lihad and tlrc Pillars of Isl;
Chnpter 4

people testify to this truth aboi

Moreover, Atlah d6, Hlt angels and the knowledgeable
His Divinity:

and those endued

"There is no god but He: That is the witness of Allah, His angels,
god but He, the Exalted in Power'
with knowledge, standing firm on justice. There is no
the Wise." ( Sur ah-Aal- e - Imr Qn, Ver s e : tB )

of Allah ${ that He is the onlv Gr '

Tnwlteedin Islam means to believe in the oneness
has the right or is worthy to'L''
and Lord. There is no God except Him and no one
and Divinity belong to Him ar-':
worshipped except Him. All the attributes of Lordship
no one else. Therefore there is no God but Ailah t!6'
H" is the All-Mighty' the A1l-!\is-
should be made to Him alone " -
who deserves to be worshipped a1one. Supplications
clecides any matter except Him' I-' '
everything is done according to His will and no one
and the All-Hearing and nothins '
is the Provider, the Controller, the All-Knowing,
beyond His capability. It has been reported by
ubay bin Ka'ab,(p that:

,,wlten tlte Makkans hnd nsked the tr7olt1 Prophet ffi as to uhat he is calling them to, the
Atlah M.' Tl'"n thetl nsked in a
Ho11 pro.thetffi replied. 'I atr cnlling yott tounrds
mnde of gold, siluer, iron or utood?'
snrc,stic manner, 'Describe Allnhd6 ro us. Is He
H en ce, Sur ah- Al-Ikhl as u'' ns r ea e ale d'
"

$s Lordship:
surah-Al-Ikhlas describes the four merits of A11ah',s

He does not beget'

,,say: is Allah, the one and only. Allah, the Eternal, Absolute'
He
(surah-Al-Ikhlas' verses: r4)
nor is He begotten. And there is none like Him".

Here,
,Absolute' means that Allah ddi, independent and does not need anyone' Rathe-
second to none and to who:
everything needs Him. He is the sovereign who is
He has no children and is n:
everyone turns for all their needs and affairs. Moreover,
"

nut been forever and shall rema--

anyone,s chi1d. Hence, He has no family. Allah $6
anyway' It is stated in the Qur'an:
forever. There is no similarity or likeness to Him in

the All-Seer'
"...There is nothing like Him; and He is the Alt-HeQrer'
(Surah-Al-Shura, Ver s e : n)

140
.er 4 The Articles of Faith, lihad and the Pillars of Islam

rrding to Abu Hurairah$r, the Holy Prophet'ffi said that Allah ${said:

The son of Adam has falsified Me when he should not do so. He has also maligned Me
',+'hen he should not do so. He has
falsified Me by saying that I connot resurrect him
.'.,hereas I created him the first time and creating him the second time is even easier.
len swears by Me saying that I have children whereas I am The One, The Independent.
I have no children, neither am I anyone's child. There is none equal to Me."
(Mishkat-Al-Masabih)

;{ is beyond our comprehension. To know about Him, His names and His perfeci
- -^:es, lve must believe in r.trhat the Qur'an and Sunnah say about Him. Imam-Ash-
. ,tL says:

:.clieue in Allah $r, nnd in uhnt has reachedfrom Allah iS, ot it ruas meant to
me

;rtlerstoodby Allnh $. a"a I belieue in the Messenger of Allah $, and in ul'tnt to

.Lttclerstood by Allnh rfi. a"a I belieae in the Messenger of Allnh $', and in uhat
,tached me from the Messenger of Attah $6, ,t it was mennt to be understood by the
Messenger of Allah t!6."

. \luslim believes in Allah Cd ,r the Most High, the Most Supreme. He believes in
.:tence and that it is Ailah${, Who has created the heavens and the earth. He is the
.:.t-l Sovereign of all that exists and He knows the seen and the unseen. Nothing is
: :rom Him and none has the right to be worshipped except Him. Allah's $f
-:es are unique, perfect and singularly His. He is free of all defects and deficiencies.
I rr'an, Allah $fi rnentions some of Ifis attributes and names:

. s .\llah, beside Whom (none has the right to be worshipped but He) the All-I(nower
-' -he unseen and the seen. He is the Most Gracious, the Most Merciful. He is Alloh
, -e \Vhom (none has the right to be worshipped but He), the King, the Holy, the One
:,ee from all defects, the Giver of security, the Watcher over His creatures, the
),tighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that
. :ssociate as portners with Him. He is Allah, the Creator, the Inventor of all things,
, ::stower of forms. To Him belong the Best Names. All that is in the heavens and the
earth glorify Him. And He is the All-Mighty, the All-Wise'"
( Sur ah-Al- H ashar, Ver ses : zz -z 4)
d
wi. ,,.:+au

-'. aiso believe that Allah Cd ir Most Gracious and Most Merciful. His blessings ,[-@
: :: counted. There is not a single blessing or provision but it comes from Him. He
, One who splits the grain and the date-stone and brings forth to life from the
ffi
H
Chapter 4

It is stated in the Qur'an:

'And no (moving) living creature is there on earth but its provision is due from Allai
And He knows its dwelling place and its deposit (grave etc.). All is in a Clear Book
(Lauh-e-Mahfu, - the Book of Decrees with Allah)." (Surah-Al-Hood, Verse: 6)

He is the only Creator and is the Most High and does not dwell in any of His crea:- .

His attributes are His, exclusively, and He can not be compared to anyone' It i= .

correct to choose our own sayings and opinions regarding Allah d6 , over t:-- -

mentioned in the Qur'an and Sunnah.

Everything will taste death but Allah t$6 it the Ever-Living, Ever-Lasting He i. :
Master of the Day of Judgement and His decision will be final. No one can interced.
anyone except by His permission. To Him belongs the final decision and the --
-

return of His creation.

The Far-reaching Effects of Tawheed

Tawheedenables human beings to establish a direct link between them and Allah tlA. ny
believing in one God (Allah Cd), u human being is saved from worshipping many fal-.e
gods. ff
a Beiief inTnroheed makes a human being humble and Do you know
modest instead of being proud and arrogant. It is
One sin that will not l":-
because belief in one Great Allah ${implies that the
forgiuen in this world art.'.
believer is His humble servant and that only modesty
the Hereafter is 'Shirk
befitshim. whiclt menns, to associn;.
partners zuith Him.
a Submission to one Allah ${ results in individual "Verily, Allah forgiues not
freedomand dignity. thnt a partner should be
nscribed utith Him, but He
o Belief in one Allah ${gives the believer confidence, forgiaes except thnt
for he trusts in Allah $$ and believes that nothing can (anything else) to whom He
happen unless Allah $l$wills it. pleases, and whoeaer sets up
partners with Allah in
o He neverbows his head inhomage to any ofAliah'sCd u,orship, he has indeed
creations nor does he stretch out his hand before inoented a tremendous sin."
anyone else. (S ur ah- Al-N is n, V er s e : 4 8 )

a He is not overawed by anyone's position, wealth or status.

142
 The Articles of Faith, lihad and the Pillars of Islam

-
=:.ride of worth, wealth and power can have no room in his heart. It creates an
-:. : : de of peaceand contentment, purges the mind of jealousy , envy and greed
- -r r€€pS away the temptations of resorting to unfair means of achieving success.

. -ef in Tawheedbrings about a unique blend of submission to Allah ${and human

the angels is one of the articles of faith. Regarding this, Allah $5 tryt in the

-'-Birr is (the quality of ) the one who believes in Allah, the Last Day, the Angels,
the Book, the Prophets..." (Surah-Al-Baqarah, Verse: ry7)

-i:e amongst the most honourable and dignified creations of Allah $5. Th"y *ut"
:cm light and are thus, not visible to ordinary people. The Holy Prophet ffi said:

lhe angels were created from light, the jinn* were createdfrom smokeless fire,
and Adam was created from that which has been described to you."
(SahihMuslim)

-.
=is have been created with wings and are abie to travel faster than the speed
of
- -: Qur'an states:

Allah, Who created (out of nothing) the heavens and the earth,
Praise be to
- - made the angels, messengers with wings,- two, or three, or four (pairs): He adds

to creation as He pleases: for Allah has power over all things."

( Sur ah-Al - Fatir, Ve r s e : t)

, : r.urrr?rr beings and jinns, angels are not endowed with freewill. They are
- .=lr- obedient to Allah's $5.o**unds and follow them without anv hesitation.
- -llah ${ .o..,*anded the angels to bow down before Adam{{H\ , they all
I.

-.-.C (remember) when We said to the angels: 'Prostrate yourselves before Adam.'
And they prostrated..." (Surah-Al-Baqarah, Verse: j4)

:::ures who eat. Among them are both genders. Among them are the believers and disbelievers of lslam.

143
Chapter 4 Tlrc Articles of Fnith, lilnd nnd iit; .

The angels are believed to strengthen the faith of the believers, seek forgir.,eness , . :

and help them in hours of test. They were sent in the battles of Badr, Ahzaab an-- -

to support the Muslims when they r.t,ere attacked by the Makkans and their su:-:
tribes. It is stated in a Hadith:

Jibraeel d*EJ) came to the Holy Prophet (**) ""a asked him that how did he rc :
"

the people who were present at Badr. The Prophet (W) said, 'They are the best of - - :
Muslims (or something similar).' Then Jibraeel($&\)said, 'So it is with the angeis
who were present at Bedr."' (Sahih Bukhari)

They have the ability to take on different forms. At times, Jibraeel${H\came in the :: . .

a Companion, Dhaya KalbiaS6, and instructed the Holy Prophet ffi regarding dii-.,
matters.

Although the angels have been given great powers by Allah ${, they do not have -. -
share in Allah's $6 dlui,-rlt1. and neither are they authorised to intercede with Alla: --;
for anyone. Rather they are the slaves and creation of Allah C6who obey him n.itf . -
any slackening of their duties. Thus, to worship them or to ask their help is to assoc-,:.
partners with Altah ffi, which is Shirk.

There are innumerable angels, and only Allah $6 kt-to*s their exact number. A ,=

names have been mentioned to us in the Qur'an and Sunnoh.

Amongst the angels that are knou,n to us with reference to Do you know
the Qur'an, are:
lblis runs nol nn angel.
because nngels neaer
Jibraeel{68)\
Mikaeel$dEJ\ rlisobcy Atlalt M. Rathcr

Israfeel{aEj\ he disobeqed Allah $, an'.;

Allah Mnentionedhint
Izraeel&H\
tlmong the jinns: " ..,except
Rizwan$sEJ\
Malik!&E!\
Kiraman KatibeenThE\ (The Respected Recorders) linns, who transgressed tlrc
command of his Lord."
Munkar jtE\\ and NakeerlbEJ\
( Sur nh- Al-Knhf, V er s e : 5 0 )

1. Jibraeel{4EJl
He is one of the archangels who was entrusted with conveying the revelations fron'.
Allah d6to His Messengersyhsi. He is a noble and trustworthy being who is obeyed in
the heavens. He is also known as Ruh-ttl-Arueen. The Qur'an also refers to Jibraeel !&H\ us
the "Messenger" because he was sent to the Holy Prophets $trl with Allah's {$
commandments and revelations. He was also sent to Maryam $*H\ to tell her about the

144
Clupter n
*e Articles of Faith,lihad and the pillars
of Isram

miraculous birth of Isa

lbHl' He brought the first reveration of
Prophetffi in the cave of Hira. the eur,an to the
He wourd often."-:",:'ff:";::li:S
him regaJing dirrerent matters
descends with a host of
Even now, in ,^"
angers, on Laila-tur-Qad.r(the
;::ilT i:'Jffjff,il:"rJffi
and blessings
Night of power), to spread
Peace upon the believers. He is so
much revered by Arlah
Qur'an mentions his status in the following $ithat the
verse:

"whoever is on enemy
b Arah and His angers and messengers, I

to Jibrqeel and
Mikaeel, LolAllah is an enemy
b those who reject Faith.,,
( Surah_At_ Fq
tah, Vers e : 9 g ) I

Mikaeel!&&.ll
He is entrusted with the charge
of yain,food and dispensing the
Allah 1i$to--unds him to do crouds whenever
so. He possesr", u.robr"
helpers who do everything position and honour. He has
that he orders them to, bythe
They make the winds and command of His Lord.
clouds move as Allah
$flwishes.
IsrafeelSEJI
angers and
is entrusted with the duty
Iffiffitr",l"#ain of blowing the trumpet.
He
ki,levervthi"swlp";t;l;T,T-'ii::ill,Ti:1;:i,",11#:Xi::,,,TJffir
everyone will come back
to life again.

rzt ae etg&l 1M at ak_ul-M aut)

-vuslims believe that rztaeel&&Jlis
also one of the archangers.
out the soul of every person His duty is to take
and return it to Allah
it clear that onry Ailah $5. However, the
ffi knows when and where each person wirleur,an makes
be taken by
death, thus making it clear
that IzraeelgEJl hr, ;";;;"r
of his own. Only Altah
gives him the authority
to take out the sour. Ailah ffi
ffi says in the eur,an:
"say, the anger of
death, who is set over you, wi, take your sours.
Then yousha, be
brought to your Lord.,, (Surah_At_So1arh,
Wrse: u)
Rizwan j*&Jl
:-{e is the keeper of paradise.

tlauk !&Hl
{e is the keeper of Hell.

145
Chapter 4 The Articles of Faith, lihad and the Pillars of Islnn:

7. Kiraman Katibeen}M\ Respected Recorders)

lfne
The two angels, Raqeeb$4El\and Ateed$EH\, who record every human being's words
and deeds are called Kiramnn Kntibeenffi\or the'Respected Recorders'. They recorc
all his deeds up to the moment of his death. This record will be presented to him or
the Day of Judgement. The Qur'an says:

"But verily, over you (are appointed angels) to protect you - kind and honourable,
writing down (your deeds)." (Surah-Al-Infitar, Verses: rc-u)

8. Munkat{6EJ\ and Nakeer jgH\

They question a person in the grave after his death, about his belief in Allah ${ ,.,
His last Messengerffi.

Yirtues of Belief in Angels

o A person who believes in angels feels grateful to Allah $6io, the blessing that He ha.
made this creation, and commanded it to serve us, protect us and seek forgiveness f c:
us.

o The belief that the angels are recording our deeds, makes us careful regarding a^-

our thoughts, words and actions.

o The fact that Allah ${ made the angels prostrate before Adam'{tH\, elevates o*:
status as human beings and makes us feel responsible towards all our duties.

a The fact that Allah ${sends Jibraeel t4H\and the other angels down on every Ni5::
of Power (Lailn-tul-Qadr), strengthens our bond with our Creator.

3. Belief in the Divine Books

Belief in the Divine books of Allah t$6 ir one of the fundamental beliefs of Islam. Allah:=
sent His guidance for mankind through His Prophets $E\ who were guided throu::
these Divine Books. A11 these Divine scriptures carried the same message, i.e., about ::.
Oneness of Atlah $6, His Lordship over everything and that people must serve F{-::
alone.

"...There is no god but He, the Creator of all things; then worship Him and He has
power to dispose off all affairs." (Surah-Al-An'Qam, Verse: rcz)

146
 a The Articles of Faith, lihad and the Pillars of Islam

'- q ihe Divine scriptures that are known to us, are the following:

- e Sahifah (Scrolls), rer.,ealed to Prophet lbrahimS{EJ\ .

-: Taurat (Torah) revealed to Prophet Musa {tEJ\ .

' : Zaboor (Psalms), revealed

to Prophet Dawood *gEJ\
'. Injeel (Bible), revealed to Prophet Isa{SEJ\ .

-. Qur'an, revealed to Prophet Muhamma dW .

-: the Divine scriptures, the Qur'an is supreme in the sense that it is the final
a1l
,::ton and its teachings are meant to guide and serve the whole humankind, for all
, Therefore, a true believer besides believing in the Qur'an also affirms and believes
.-',e earlier Divine Books. The Qur'an confirms all these earlier scriptures in these

-':',' O Muslims! We believe in Allah and that which has been sent down to us and that
'.,.hich has been sent down to
lbrahim (Abraham), Ismaeel, Ishaaq, Yaqub, qnd to
: -.|sbat [the twelve sons of Yaqub], and that which has been given to Musa and Isa,
- : thst which has been given to the Prophets
from their Lord. We make no distinction
between any of them, and to Him we have submitted (in lslam)."
( Sur ah-Al-B aqar ah, Ver s e : ry6 )

:-:o a Muslim belief that the pre-Qur'anic scriptures contained certain prophecies
. ,: io the Last Proph Hence, in the following verse, the Qur'an states that the
"t W.
.. and the Injeel have mentioned the coming of the Holy Prophet Muhammadffi:

-rose who follow the messenger, the Prophet who can neither reqd nor write, whom
- :t' will
find described in the Torah and the Injeel with them. He will enjoin on them
- :: which is right and
forbid them thqt which is wrong. He will make lawful for them
: Ig ood thing s and prohibit will relieve them of their
for them only the foul and he
: Lrden and the fetters that they used to wear. Then those who believe in him, and
- : o u r him, and help him, and
- follow the light which is sen t down with him: they are
th e s u c c e s sful." ( Sur ah - Al -A' ra af, Ve r s e : ry 7 )

-:n the Muslims believe in all the Divine scriptures that were sent to the Prophets,
:: --rse parts of them are accepted which are mentioned in the Qur'an and the
::.. As for the remaining parts of these books that are present and claimed today in
:::'. of Torah and Injeel, they are not accepted with conviction since it is evident that
.. = :rot in their original form. Since the time of their inception, proper care was not

147

t
 - .: --'.:-

rlike the other pre\-ious Divine Books, it has not

been

ered and hence it does not contain a single discrepancy' Do you know
...: ,: all been
oreover, ihe prophecies mentioned in it have of " Song of
ln the Book
tfilled. Solomon" (which is a Part of
the Bible) chaPter 5 aerse 16,
rerefore, the Qur'an is not a book that is to be recited
!
it is mentioned in Hebrern:
rlv'RatheritistheBookwhichcontainsacompiete " Hikko Mamitt akim w e kullo

rde of life. It mentions what is pleasing to A1lah ffiand Muhamm a dim Z eh do o deh za a

hat is displeasing to Him' With the passage of time Zehraee BaYna lerusalem." It
lanv ideoiogies have come forth, however' the Qur'an means: "His mouth is most
:mains shining like a bright star guiding the seekers sioeet: yea, lrc is the Praised
one (Muhammadim),..
rrr-ards Sirat-e-Mustaqeem, the Right Path'

tues of Belief in the Divine Books

to Allah $6fo' the guidance
Belief in the Divine Books makes a believer feel grateful
;
He has sent for His creations'

realise that all the ProphetsTffi\

Belief in allthe Divine scriptures makes a person
A1lah $s, ro people must
brought the same message that there is no god except

I worship Allah ${alone and turn away from vices'

Belief in the Qur'an being the eternal source of guidance,

progressive, and to define new laws confidently,
helps the believers to be
in the light of the Qur'an'

the beginning of the history of mankind, human

beings have receiveds from time to
protect them from sins and to
commandments from Allah Cdto guide them and
t their worldly and religious affairs. The Muslim
belief is that this communication
were all human beings'
een done through his Prophets@\and MessengersThs\who
:n by Allah tl6rr-ra had the honour of conveying
Allah's ${*"ttuge to their people'

it is mandatory
\llah c6l, the Benefactor and Giver of blessings to His creations'
since they were unaware of
re peopie should. give proper thanks to Him. However,
A1lah d6, He sent ProphetsThS\
I show this appreciation and give ploper thanks to
rr them the correct waY.

149
Chapter 4

Hence, it is obligatory and essential to have faith in all the ProphetsyE i,.'--.::.-
they are mentioned in the Qur'an, as Allah ${rrys

'And, indeed We have sent Messeng ers before you (O Muhammaa ffi ) ; of s or t -
We have related to you their story and of some We have not related to you th; - -.
and it was not given to any Messenger that he should bring a sign except by the :
Allah. So, when comes the commandment of Allah, the matter will be decide': "

truth, and the followers of falsehood will then be lost." (Surah-Al-Momin, \'ers t

To every nation, Allah ${ sent a Prophet or Messenger from amongst them, -, . --

them to worship Allah ${alone and to reject everything that was being rr-.-:
instead of Him.

They were the pure and chaste servants of Allah ${who were sent for the guida:- : =
people so that they could be saved from deviation and brought onto the Strars:.
They would proclaim the glad tidings of Paradise to those who would acce-,-:
message and warned of the impending punishment of Hellfire for those n-hc
refuse to accept it, and turn away from the truth. The basic message of all the Pro:.-
was the same i.e.:

"There is no godbut Atlaht$6.'

It is mentioned in the Qur'an:

'AndWe sent no messenger before you butWe inspired him, (saying): There is no god
save Me (Allah$5;, worship Me." (Surah-At-Anbiya, Verse: z5)
"o

They would convey His commands, and give their people glad tidings of the delights th":
Allah ffipromised them if they would obey His commands. They would tell the peop-=
the stories of the past nations and the punishments that be{ell those who disobeyed t:=
commands of their Creator.

AIl the Prophets$E\were human beings. They had parents, relatives, wives and childrer
They ate and drank, slept and died. However, they were not like the rank and file c,
ordinary humans beings. Rather, they were men of extremely high moral, spiritual an;
intellectual standards. Also, they were supported with clear signs and miracles fron-.
Altah Cd ro that they were distinguished from the false prophets, soothsayers ani
sorcerers and that their claim was proved truthful.

The Muslims believe that all the Prophets$E\were sinless and pure and their hearts
were completely free from evil temptations and satanic desires. They were absolutelr

r50
 The Articles of Faith, lihad and the Pillars of Islam

: , orthy servantsof Allah ${ who would not alter the Message* of Allah ${ to the
-::si degree. Hence they were infallible in their conveying the Message of Atlah ${.

- - ugh it was their duty to convey the message of

.- :he Prophetslh$lwere not responsible for people's
-:-rns to it, after they had made it clear to them.
D*M-l*
-.:nce can only be given by Allah $5 . H"n.e the Eztery Messenger is a

: :.ets 7[gldid not have such powers, and could not Prophet but not eaery

:..,rre, persuade many of those whom they cared for. Prophet is a Messenger. A
Nabi (Prophet'l&\) is one
=,.amp1€, neither Nuh{dEJ\could force his own son to
upon zuhom Wnhi* zoas
. -:: the Message of Allah $6 ,'ror Lut{6EJ\could guide
reaealed and he was engaged
-:e. Similarly, the Prophet fficould not convince his
in guiding and inaiting the
= -\bu Talib to accept Islam although he supported creation towards Allah 1s,
.::oughout his mission in Makkah. regardless of whether he was
bestowed with a Dioine
\bu Zarr,i$ had asked the Prophetffi about the Scripture or not, Rusul
: :r of Prophetsyh$l and Messengers$E\he replied: (Me en ger @\) w er e tho e
ss s

Prophets rnho taere bestowed

-, hundred and twenty four thousand (of ProphersyMf, ztsith a nezu Shariah (Law) or
among them three hundred and thirteen are the Dioine scripture.
M e ss eng e r s." ( S ahih lbn- e- Hibb an )

l:r'anic and biblical names of the Prophetsyh$l:

Adam'{tH\ (edam) 14. Musa *H\(Moses)

ldrees*6$l (Enoch) 15. Haroon'j@S\ (Aaron)
Nuh *6H\ (Noah) 1 6. Dhul_kifl,{4H\ (Ezekiet)
saleh'j*H\ (salih) 17. DawoodSg\(David)
Hud 'j&Hl(Hud) 18. Sulaiman{6H\ (Solomon)
Ibrahim*6$l (Abraham) 19. Ilyas'*H\ (rtijatr)
Lut'j&Hl (Lot) 20. Al-Yasa ygfl\ (Elisha)
fsmaeel{6H\ (Ishmael) 21. YunusSH\(lonah)
[shaq {+H\ (Isaac) 22. Zakariya jgg\ (Z achariah)
Yaqoob{6$l (Jacob) 23.\ahya 'j&H\(jotin the Baptist)
Yousuf*g$l (Joseph) 24 Isa$&)\(Jesus)
Ayub{*El\ (Iob) {4H\ (Daniel)
25 . D aniy al
Shoaib*6Hl (Jethro) 26. Muhammad ffi
on ftom Allah $q;

t5t
Chapter 4 The Articles of Faith, lihad and the Pillnr:

The first among the Prophets$tr\ was AdamlbEJ\ and the first among the Messens=.
was Nuh SH\ . The Qur'an mentions many stories about the previous Prophe ts$=.
example, it mentions the story of Nuh's$6El\people disbelieving and refuting him. F-=
Allah $S punished them by destroying them through the flood. Another historica- .
that the Qur'an mentions is regarding the raising of isa$$Ell to the Heavens:

'And because of their saying (in boast), 'We killed Messiah'Isa (Jesus\M\), son ot
Maryam (Mary'!&)\), the Prophet,' - but they killed him not, nor crucified him, but ti.
resemblance of 'lsa (1esus'i&)\) was put over another man (and they killed that man
and those who dffirtherein are full of doubts. They have no (certain) knowledge, the',,
follow nothing but conjecture. For surely; they kitled him not [i.e. 'Isa (leffi,s\&)\), sa-
of Maryam (Mary$bb)\ )l : But Allah raised him (Isa$&)\ ) up (with his body and soul
unto Himself (and he is in the heavens). And Allah is Ever All-Powerful, All-Wise."
( Sur ah-Al-N is a,Ver ses : ry7 -ry B )

Before the coming of Allah's ${Last Messengerffi, the message of the previous Proph.:. 1**
was not universal. Rather, it is only Prophet Muhamma d'"W message which is unir . . -
and for all of rnankind, for all times to come. In fact, he is Rasr.rluth Thakalnlr; which rr.€: r:.
that he is the Prophet W both mankind and the jinns.It is because of this reason :.- -
"f
Prophet Muhammad ffi ls superior among all his fellow Prophets *tr\ . Regardin: , "

virtues, Abu Hurairah ,,i*fi reported that the Holy Prophet ffi said:

"I will be the leader of the sons o/Adam ${n\) on the Day o/Resu rrection, the first one -i-
whom the grave is opened, the first one to intercede and the first one whose intercessio-
will be accepted." (Sahih Muslim)

Furthermore, he was favoured in six ways over all the other Prophets. Abu Huraira: $
narrated that the Holy Prophet ffi said:

"I have been favoured over the other Prophets F#\)in six ways: I have been given the gi.f .
of concise speech; I have been supported with fear; booty has been made permissible for
me; the earth has been made a means of purification and a place of prostration for me:
I have been sent to all of mankind; and the (line of ) Prophets f#P\) ends with me."
(Sshih Muslim)

As can be understood from his narration, there will be no other Prophet or Messen:
after him. Regarding this article of faith, Allah ${attests and bears witness as He savsr

"Muhammad (W) is nof thefather of any mon among you, but he is the Prophet (ffi)
and the last (end) of the Prophets (*El\). And Allah is ever All-Aware of everything."
( Sur ah-Al-Ahzaab, Ver s e : 4o )

152
,; -.i Islam *,'.;iltter 4 The Articles of Farth, lihad and the Pillars of lslam

:.qers >hEl - rerefore anyone who believes in Muhammadffias the Messenger and Prophet of
..-'ah $5, brt not as the last of the Prophets$Eiand the last of the Messengeislh$l,
#:\ .Fot
:: rnot claim to be a Muslim. It is obligatory to believe that he is the last Prophetffl\as
Hence,
:.1 as the last MessengerlhE\.
:al event

\ ktues of Belief in the ProphetsyhEl

I Belief in the Prophets yh$l makes a person feel Do you know
3,i grateful to Allah ffi, for the communication He has
.- rhe maintained with the human beings through their The Holy Prophet ffi said:
.r) own fellow beings. "The pnrable of myself and
.\ey the other Prophe$s *S\ ls
son -: makes a believer responsible for all his worldly similnr to thnt of a mnn who
:'Ll) ::d religious affairs, since he has been rightly built a house and perfectlll
:4.
.;ided in every possible way. decorated it except a place of
one brick. The people used to
.:re noble life of every prophet and especially the life
go round this ltouse, wonder
, the last Messenger of Allah C6, i."., Prophet
..Dhetst, nnd say, 'lf onlu this brick
luhammadBEir an excellent example foi all
;niversa- -.-:.nkind to follow, and emulate. were put in!' Thus, I nnt
:, lneans that brick and I am the last
ason tha: : hardships and tests that all the Prophets$E\of of the Prophetsffi\."
-!i66 f ': .ah t!6 went through in order to convey His (Agreed)
:ssage, makes us realise the sacrifices they gave in
-r:r to guide the people.
one for
:sssion

.:'. Qnyamnl (Doomsday) is one of the most important parts of the articles of faith.
'-.i.r1. -
-._4111({!.-- ='s believe that Qayamat will come when Israfeel!bH\will blow the trumpei. At the
:.st of the trumpet, the earth will be badly shaken, and all the buildings and
---:'.s will be levelled. The sun will be darkened, the stars willfall and seas r,t,ill
:ae giJt and then dry up. The sound of the trumpet will be so severe that evervthing on
i:ie -for .-i perish. No one will remain alive. As to when shall the Doomsdav come, the
t,:,- me: -' . :elieve that no one knows about it except Allah
C6. U" says in the Qur'an:
*1€,

- =t ask you about the Hour* (Qayamat) : 'When will be its appointed time?' Say:
- -"vledge thereof is with my Lord (alone). None can reveal its time but He. Heavy is
' - : en through the heavens and the earth. It shall
- not come upon you except all of a
,: >;i.. l - : - They ask you as if you have a good knowledge of it. Say: 'The knowledgethereof
.n Allah (alone), but most of mankind know not."' (Surah-Al-A'raaf, Verse: fi7)

. tu. 'S:a ah) means the time of reckoning, and is either Saa'ah Sughrah (The Lesser Hour) which is a person's death;where
:- rg starts when he leaves this world and passes into the Hereafter, or Saa'ah Kubraa (The Greater Hour) when mankind
:::eC from their graves to be judged and rewarded or punished accordingly.

r53
 t
Chapter 4 The Articles of Faith,lihad and the Pillars -,'

However, some signs were revealed to the Prophet Muhammudffi regarding :, --

approaching of the al-San'ah (Hour). Among them are the (minor signs)* and the majc':
signs**.

.'i.t - g: :1 :=;i ;i it.: :

Al-Barzakh is the phase between a person's death and his

resurrection on the Day of Judgement. The Musiims 'i'
believe that during this phase, while their bodies lie in 'o"*H***,:*
the graves, the souls are placed in the office of good souls Denth is just an imPortant
or bad souls, known as llliyeen and Sijjiyeen' When a phase in our iourneY of life
person enters his grave, he gets to know whether he is to to liaffin eternal life after
be rewarded with Paradise or to be sentenced to Hell' the Final ludgement.
The Muslim belief is that during this time, whoever died
as a Muslim shall be in a blessed state. And those who
died disbelieving in Allah ${ and His Messengers$E\, will be in torment. Bliss oi
punishment in the grave is real as the Qur'an and Ahadith speak of it in the followins
words:

'And if you could when the angels take away the souls of those who disbelieve
see

(at death), they smite their faces and their backs, (saying), 'Taste the punishment of
the blazing Fire. This is because of that which your hands had forwarded.' And verily,
Altah is not unjust to His slaves." (surah-Al-Affial, verses: 51-52)

The Holy Prophet ffi said:

"[Jpon the death of each one of you his seat will be shown to him by day and by night.
If he is (to be one) of the people of the Fire, hewillbe of the people of the Fire.
Then itwill be said to him, 'This is your seat until Allah resurrects you on the
Day of Judgement."' (Sahih Bukhari)

Qur'anic Debate about the Reality of the Resurrection

In the Qur'an, we are constantly reminded about the resurrection in these words:

,,Do
they not think that they will be resurrected (for reckoning)
On a Great Day? The Day when (alt) mankindwill stand before the Lord of the'Alamin
(mankind, jinn and all that exists)?" (surah-Al-Mutaffifin, verses: 4-6)

The debate in the Qur'an about the reality of another life after this life is intended i:
prove that it will happen. Without believing in this concept, our belief in Allah ${u 1.
not be complete. Many of the polytheists of Makkah did not believe that it was possib-.
that they would be resurrected after their death.
* Spread of ignorance, drinking of wine or alcohol, competition in the construction of tall buildings,
and many others' The scholars ha" 3

listed al-o;t s:x1y signs. some of which will accompany the major srgns. or will apoearafterwards.
heavens
Appearance of Mahdiand the antichrist, Daijaal, and the descent of lsa lbn Maryamt445\from

ffi
,a 154
 "+ The Articles of Faith, lihad and the pillars of Islam

: '-lsed to mock at
this concept. The Qur'anic reply was that resurrection is possible
-'---se it is Allah $6Wno created humankind and jinns inthe first place, then
why
. j it be impossible for Him to recreate them:

'And it is He Who originates the creation, then will repeat it (after it

has been
:erished), and this is easier for Him. His is the highest description (i.e. none has the
right to be worshipped but He, and there is nothing comparable unto Him) in the
heavens and in the earth. And He is the All Mighty, the Ail wise."
(Surah-Ar-Room, Verse : z7 )
+:
rming to life of the dead is a common natural phenomenon and we even see this in
--

:: For example, a land that was barren, becomes alive and full of greenery when the
,'.11s on it. Hence, to believe in the possibility of the resurrection
of human beings, a
' : -l'-rll does not need to see a person coming to life; for it is enough to see the
cvcle of
. ;. as indicated in the Qur'an:

- -,d among His Signs (in this), that you see the earth barren, but when We send down
- -er (rain) to it, it is stirred to life and growth (of vegetations). Verily, He Who gives it
't surely, (He) is ab'le to give life to the dead (on the Day of Resurrection). Indeed! He
is
able to do all things." (Surah-Al-Fussilat, Verse: j9) i
i
i
. -r,ilah ${is Just and Wise, therefore resurrection is desirabie because then He will i

-: -':u1rl&1-l beings according to their deeds. Those whose deeds are virtuous, shall be

-led and those who ltrere vicious in their acts, shall be punished. Moreover, if there
'- ' -' Lre no future life, then the acts and deeds of this life would not be rewarded or
. -- ee1 and there would be no justice, and the sending of Prophets
would have been of
.. ::ose.

- -,d We shall set up balances of justice on the Day of Resurcection, then none will be
-. tlt with uniustly in anything. And if there be the weight of a mustard seed, We will
bring it. And Sufficient are we as Reckoners." (surah-Ar-Anbiya, verse:
47)

j rii
- ihc Hrls.ri{,:r
'-.1ier''ed in Islam that this world is temporary and our final destination is the
j :er. Though n'e have free will to do either good or bad but this is also a reality that
. lat' of Judgement, we will be accountable for all our deeds. As highlighted in the
. r ,\11ah d{will be the sole Judge on this day:

"Master of the Day of Judgement" (Surah-Al-Fatiha, Verse:

4)

155
 Chapter 4 The Articles of Faith, Jihad and the PiIIars of Islam
trre

Belief in the "Hereafter" and the "Final

Hour" are one of the articles of Faith. The
Final Hour will bring an end to this
worldly life, and each and every creation of
Allah t96will taste death. Then the second
Iife will commence. The term "Last Duy"
refers to events of the Hereafter when
Altah ${ shall resurrect all the creatures
and will call them to account. On this Day,
everyone will be questioned regarding
their actions and, whether a person will
enter Heaven or Hell, will be determined
by the records of deeds and the testimonials provided by that petson's body.

Hence, on this Day those who succeed shall enter Paradise and those who fail enter
Hell. Regarding this,the Qur'an states:

"Rece with one another in hastening towards forgiveness from your Lord (Altah S),
and Paradise the width whereof is as the width of the heaven and the earth, prepared for
those who believe in Allah and His Messengers." (Surah-Al-Hadeed, Verse:zt)

Those who believed in Allah -$5 Uis Messenger and in the Last Day, shall be grante.:i
Paradise. Those who rejected Allah $gand His Messenger, in this life, shall be admitte.:
in Hell. Since that Day, as there shall be no end to time, each party of people will abid.
therein forever:

"lbn [Jmar (4b) ,orroted that the Holy Prophet (ffi) saA, 'The people of Paradise will
enter Paradise and the people of HeIl will enter Hell,' then a caller will stand between
them and will say, 'O people of Hell, there is no death; O people of Paradise, there is no
death. It is eternal."' (Agreed)

Heaven is described in the Qur'an as an eternal afterlife of peace and bliss, where t1-.
faithful and the righteous wili be rewarded. They will reside in peace, in the heaven-
"gardens beneath which rivers flow". The Qur'an states:

'And they will say: 'Praise be to Allah who has removed from us (all) sorrow, for our Lord
is indeed Oft-Forgiving, Appreciative; Who has settled us in the house of lasting residence
out of His bounty. No roiI, nor sense of weariness shall touch us therein."'
( Sur ah -Al- F aatir, Ver s e s : 3 435 )

156
 I

description of heaven
rhe Arabic word, lannah,means " gardert" .The most significant
is that of a beautiful garden, f illed with gree t1ety,
fruits and flowing water' The
Qur'anic descrip.tion of Heaven includes
plentiful food and drink' without any feelings
of satiation or intoxication. Every time they are fed
with fruits therefrom' they will say:

,',\,Vhy,
this is what we were fed before,, for they are given things in similitude...,,

q ( Surah-At -Baqo rah, Ve rse : z5)

Y
:"{
lherein you shall (alt) that your inner-selves desire, and therein you shall have all
have
ior which you ask. An entertainment from Allah, the Oft-Forgiving' Most Merclful'"
d (Surah Fussilat, Verses: 3132) ar

. .e l\.ho enter Fleaven wil1be greeted by the angels

with words of peace' In Heaven'
-= -,r-rll have only positive emotions and experiences; there rvili be no hatred'
angel oI
they would ask
::r of any kind. The dwellers of Paradise will have everl'blessing that
: rrl r'vill enjoy all kinds of delights'

ireatest reward in Heaven will be that the believers

will be able to actuallv see
:.,1.{ along with enjoying His melcy. This bounty
is saved f or those r'r'ho believe in

r., i{and strive to live in accordance

with His guidance. According to a Hadith:

'Do you want

.,\-hen the inhabitants of Paradise enter Paradise, Atlah will say to them'
'Have You not made our faces brightT
)tIe to give you anything more?'They will reply,
Hell?' Allah will then remove
-.ave You not broughf us info Paradise and moved us from
. - e veil and they wilt feel thot they have
not been awarded anything dearer to them than
looking at their Lord." (Sahih Muslim)

. :elieved in Islam that Hell is so

: that if a stone were to be thrown
it w,ould travel for seventy Years
.:.ch the bottom.

-ames are Pitch black and its

-':erature soars to such a degree that
. - :he fiercest f ire of this world is
=:'.tr.' times cooler
than the fire of
According to a Hadith, the
'::st punishment in Hell would be
"earing of "Shoes of fire" which
tr cause one's brain to boil.

157
Chapter 4 The Articles of Faith, Jihad and the Pillars of Is

A drunkard r,r,,i11be given blood, pus, sweat, filth, etc. to drink in hell. The harshes:
punishment for the dwellers of Hell would be that they will be burnt in it every da'.
Every time, after the skin and flesh is burnt, it would be restored so that they wou,:
continuously taste this punishment and bear the torture of burning in the fires of he-
The food of Hell is described in the Qur'an in the following words:

"The Zaqqum tree shall be the sinner's food like the dregs of oil. It will boil in the belly
like the boiling of hot water..." (Surah-Ad-Dukhan, Verses: 43-45)

Virtues of B*lief in Res*rrecti{}lr anel t}:e I}av *f J*dgern*nt

o Belief in resurrection and the Day of Judgement makes a believer live his 1ii=
constantlv under fear of Allah ${.

o He exercises his freedom of choice carefully since he is aware of the fact that on tl-.
day of Judgement, he will be accountable for all his intentions, acts and decisions.

o Since his focus is on his final destination, the Hereafter, he makes it the object of hr.
desires and moves in this world in a restricted manner, within the limits of Islam.

o The believer is inclined towards doing good deeds as he remembers that this worl;
is a cultivating ground for the Hereafter.

Predeseinatio$ (Al Q*darx )

Belief inAl-QadawaAl-Qadarisalsooneof thepillars of lrnan.Qadar isanArabicworc
meaning'fate'or'predestination'.It is the concept of divine foreordainment. Islarr
teaches us that Allah $i has decreed all that happens whether good or evil, obedience or
disobedience, faith or infidelity, sickness or health, riches or poverty, life or death since
inception. Destiny of every creation has been decided by Him and is already known tr'
Allah ${since He is Qadir (A1l Powerful) and 'Aleem (All Knowing). Nothing good or
bad is beyond His estimation or knowledge and He is aware of all occurrences without
the restriction of time. A Muslim is also convinced that there is no power and no migh:
except with Allah ${and that He does what He wills. It is stated in the Qur'an:

"No calamity befalls on the earth or inyourselves but it is inscribed in the Book of
Decrees before We bring it into existence." (Surah-Al-Hadid, Verse: zz)

The original meaning of the word 'Qadar is: "specified measuTe or amount whether of quantities or qualitres.

158
 '.,,-.ter 4
- The Articles of Faith, lihad and the Pillars of Islam

- -rsevery Muslim must believe that A1lah $5nur from eternity, predetermined and
i:
. :::eed everything; that nothing in existence occurs or takes places except that Allah
${
- .'i\-S, and that it is due to His will. According to a Hadith of the Holy Prophet
ffi:
"Verily the creation of each one of you is brought together in his mother's womb
for
forty days and then (after no days) there is sent to him the angel who blows his sou/
into him and who is commanded with four matters: to write down, his Rizq
(sustenance), his life span, his actions, and whether he will be happy or unhappy
i, e. , whether or not he will enter Paradise). By the One, other than Whom there is no

leity, verily one of you performs the actions of the people of Paradise until there is but
an arm's length between him and it, and that which has been written overtakes him,
and so he acts with the actions of the people of the Hellfire and thus enters it; and
. erily one of you performs the actions of the people of the Hellfire, until there is but an

trm's length between him and it, and that which has been written overtakes him and
so he acts with the actions of the people of Paradise and thus he enters it."
(Sahih Bukhari, Sahih Muslim)

- - := \llah's t$6 knowledge and power are perfect and absolute, He knows the outcome
' . :he events before their occurrences. Thus we should not say, "Were I to do such-and-
: :itrg, such and such would hnae hnppened"; rather we should say, 'This is the decree of
'",flnnd what He wishes, He does.'The Qur'an states:

l -(rv: Norhin g shall ever happen fo us except what Allah has ordained for us. He is our
\laula (Lord, Helper, and Protector). And in Allah let the believers put their trust."
( Sur ah-Al-Taub a, Ve r s e : 5t )

. -rplains why the Muslims so easily

-,i sha'Allalz', meaning 'if Allah Cd
. it is the reason why illness, accident,
--. and good or bad fortune are said to
: :n Allah $5. Thus, Muslims believe
-..-1 the disasters and calamities that

- ::. on earth or happen to the individual

-s rvealth and family etc., were known

'r 1{before they happened, as F{e is

the All Knowing), and has written
* ,r.',\\-n in Lsuh-e-Mahfuz (the Preserved
:' \1lah $6 says in the Qur'an:

tdeed, all things We created with predestination." (Surah-Al-Qemer, Verse: 49)

159
 Chapter 4 The Articles of Faith, lihad and the Pillars of Islant
F-

The Holy Prophet ffi clarified this point to Ibn Abbas,(S saying:

"...lf thewhole nationwere to gather together to benefityou they would only benefit
you with that which Allah had already written for you and if the whole nation were
to gather to harm you they could only harm you with that which Allah had already
written to harm you. The pen has been lifted and the ink has dried (a phrase
meaning: everything has already been decreed or settled)." (Tirmizi)

Regarding His knowledge and wisdom, Allah $5 says in the Qur'an:

"Andwith Him are the keys of the Ghaib (all that is hidden), none knows them but
He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf
falls, but He knows it. There is not a grain in the darkness of the earth nor anything
fresh or dry, but is written in a Clear Record." (Surah-Al-An'QQm, Verse: 59)

Belief inAl-Qadaris Based on FourThings

1. Al-'llm (Knowledge): that Allah $6 being 'Aleem 'The All knowing', knows wh
had been and, what will be. He also knows what His creation will do, by virtue
His eternal knowledge, including the choices they will make.

2. Kitabat (Writing): that Allah $ihas written every thing that exists includins
destiny of all creatures in Lauh-e-Mnhfuz, ptior to their creation.

3. Mashiyyat (Will): that what Allah t!6wills, happens and what He does not '' '
does not happen. There is no movement in the heavens or on earth but happer- :
His will. This does not mean that He forces things to happen the way they ha::. -
in the area of a human being's voluntary actions. It means that He knows r,vhai ::.
will choose, so He wrote it down and lets it happen.

4. Al-Khalq (Creation and formation): that Altah${is the Creator of all things, incl-,
the actions of His servants. They do their actions in a real sense, and Allah i5
is their Creator and has made them responsible for their actions by giving the-'
freedom of choice, records each and everything they do. Though nothing is ,
without His will, it is not necessary that He is pleased with all the decisions peo{
take and the deeds they perform. According to the Qur'an, certain people will gol
Hell because they choose to do bad deeds, and even if Allah Cdnaa chosen to Su{
them to the truth, they themselves choose to reject the Faith: I
"Had Allah known of any good in them, He would indeed hqve made them listen: c- :
even if He had made them listen, they would but have turned away with aversic-
(to the truth)." (Surah-Al-Anfaal, Verse: zj)
T
160
 The Articles of Faith, Jihad and the Pillnrs o.f lslntri

he Decree (Al Qada)

le Decree of Allah dd tfrut is written in Lauh-e-Mahfuz before the creation of the
tit erse is never changed and encompasses everything that will be. According to the
--slim belief, a person's action is not caused , -
: -iL1S€ it is lt ritten in the Preserved Tablet, I -f
,-'.er, it is written there because Allah $$
. :',9'Aleem (A11-Knowing), already knows all
'irrences without the restriction of time.
-
-,ugh an individual has the power to choose,
evident from the Qur'an that no person has
power to benefit or harm himself or others,
:nout permission granted by Allah d6. att
nan beings have been granted free urill as
-i as limitations. For example, no human
:,r19 can have any control on his birth, his
'= -th, the disabiiities he might have or the ,

' . siraps he experiences.

- ,'-,\-€v€r, every person has been granted the freedom of choice for his thoughts and
-' ,ions. When Allah $6 decrees for a human being to do a thing, He also gives him the
---ice and desire to either do it or reject it. In this way, each person becomes responsible
: his own actions because he chooses to do a certain act out of his own free will. The
'.-ords of our deeds are based on our intentions, decisions and efforts. When Shaitan
::tan) was ordered by Allah ddto prostrate before Adam {*H\h" refused to do so, out of
--:ogance and his own free will. But later, he blamed Allah t$AUy saying, " BecnrLse You
'-.-: mnde fl'te err!" This was a mistake in his belief in the
Qadar (Decree) of Allah d6. fr-t
- -:
Qur'an it is stated:

"Whomsoever Allah guides, he is the one who follows the right way; and whomsoever
lle causes to err, these are the losers. Many are the Jinns and men we have made for llell."
( S ur ah-Al-A' r aaf, Ve r s e s : ry 8 - ry 9 )

-1us one cannot claim to have complete faith in Islam if he does not believe in the Divine
ill and Decree. Every human being must believe that he is held accountable for what
--.1ah $Shas willed for him since every person has been granted the freedom of choice.
:-. this regard, Allah i$ ruyr in the Qur'an:

"...lf some good be.falls them, they say,'This isfrom Allah';but if evil befalls them, they
say,'This isfromyou.' (O Prophet)!Say: All things arefromAllah. Butwhat has come
to these people that they fail to understand a single factT Whatever good,
(O man!) happens to you, is from Allah. But whatever evil happens to you is from your
(own) soul. And we have sent you as a Messenger to (instruct) mankind. And enough is
Allah for a witness." (Surah-Al-N isa, Verses: ZB-Zg)

t6t
Chapter 4 The Articles of Faith,lilud and the Pillars o.f 1,..;'

According to the Muslim belief,, Allah ffi d".t""s the fate of His creation gradually frc --
the Lauh-e-Mahfuz. An example of how this happens is as follows:

It is possible that A1lah $ssends a daity/yearly decree dictating that a person will ge: '
profit. However, due to that person's good deeds (for instance, fulfilling the ties ,:
kinship lbeing good to your relatives and maintaining the relationship]), Atlah ${t"n. -
another decree, increasing that person's profit. The reversal of the two decrees is :-
within Allah's ${ knowledge and is recorded in the Preserved Tablet.

Another example of reversal of decree is evident from the story of Prophet Yunus*
Initially, when his people did not pay any heed to his warnings, Allah $5d"....-
punishment for them. On witnessing His impending wrath, the entire population -'
Ninevah gathered on a mountaintop and begged for His forgiveness. Allah $fiaccepte:
their repentance and removed the wrath that was hanging ominously over their hea.:..
Allah ${tuyt in the Qur'an:

"When they believed , We removed from them the punishment of disgrace in

worldly tife and gave them enjoyment for a time." (SurahYunus, Verse: 98)

It is narrated by Ali,rtb:

" One day the Messenger of Allah (M) was sitting with a wooden stick in his hand with
whichhe was scratching the ground, He raisedhis head and said: 'There is none of you, but
has his place assigned either in the Fire or in Paradise.' The Companions inquired, 'O
Allah's Messenger! IMy should we carry on doing good deeds, shall we depend (upon
Qadar) and giae up work?' Muhammad (ffi) said:'No, carry on doing good deeds, for
ereryone will find it easy (to do) such deeds that will leadhim towards that for whichhe
has been created.' Thenhe recited the aerse (Surah-Al-Lail, Verses: 5-7): 'As for him who
giaes (in charity) and keeps his duty to Allah and fears Him, and belieaes in
Al-Husna, We wilt mnke smooth for him the path of ease (goodness)."'
(S ahih Muslim, S ahih B ukhari)

A Person's Role in Qadar

There is no contradiction between Allah's ddWitt and Decree, and the free-will of .
human being. A person's will is subject to the will of Allah t!6 and nothing can tak-
place in the creation that is not willed by Allah ${.

"Butyou cannotwill, unless Allahwills. Verily, Allah is Ever All-Knowing, All-Wise."

( Sur ah-An-N a azi'aat, Ver s e : jo )

162
 The Articles of Faith, lihacl and the pillars of Islam

:r:-on may be posed that if whatever is decreed

beforehand then why is a man
---:€d a sinner? The answer lies in understanding
the message of the eur,an:

- -
- iiltour Lord had pleosed, surely all those who are in the earth would have
believed,
' "' rhem; will you then force men till they become believers? And it
is notfor a soul to
- 'eve except by Allah's permission; and He casts uncleanness on those who
will not
understand." (Surah yunus, Verses :
99_too)

we realise that only Allah

Iii
E= Ola ${"rn guide a person to the way of life acceptable to
He does not compel anyone to follow rhat
Il way. So it is the duty of a person to
kbefore Him for His guidance. The eur,an says:

lnd your Lord says, 'Cau upon Me; I wirl respond

to you., Indeed, those who disdain
'\\'worship will enter Heil (rendered) contemptibre.,,(surah_Ar_Momin,
verse: 6o)

';{ decided to create the

' .: l being as a free agent (and
r- I free will), but He knows

:. creating every man, how

:.ison will use his free wilt. A
', . :t may object and say that
if
. .;{ allows us to do evil, then
.::rproves of it and Iikes it.
-\ pl-z this is not correct
: -rse to will something in the
- .. of allowing a person
to do it,
e thing and to approve of his
: ' '- 'rn is another matter' It is not necessary
that Allah $6 tite, everything that He wills.
r : erample' despite the fact that
every human being has an inbuilt Fitrah(nature)
-:es that
- him to believe in the straight Path as shown by Alrah
$5, H" has granted mankind
' -:'oice between belief and disbelief. Now if the person is adamant that he will not seek
- guidance provided
= by the ProphetslhEland chooses to follow
his own vain desires,
- -ah $$will let him do what he opted for,butHe surely I
does not approve of disbelief,
.. -He says in the eur,an: I

"If you disbelieve, then verily,

Altah is not in need of you, He likes not disbelieffor His
slaves' And ifyou are grateful (by being believers), He is pleased
therewithfor you.,,
( Sur ah-Al- Zumer, Ve r s e :
7)

163
Chapter 4 Tlrc Articles of Faith, Jihad and the Pillars o_i .. '

Therefore, a believer must be extremely cautious regarding his choices and decisions
and should keep in mind that they must be in accordance with Allah's ${ pleasure.
Atong with it, he must have firm belief in predestination and decree since Allah ffiit tl*
Creator of all things and nothing exists outside of His Will and Decree. Whatever Ht
wills, happens, and whatever He does not will, does not happen. And He has recorded
all that has happened and all that witl happen since He is the Omnipotent and ttx
Omniscient.

Virtues of Belief in Predestination and Decree

a A Muslim who believes in Predestination and Divine Decree will have his mind al
ease when he knows for certain that what befell him could not have missed him and
what missed him could not have reached him. It does not make him grieve aboul
anything and he does not say things that reflect discontentllke " had I done such ntri
such a thing then such and such would or rnould not haae happened" .'''--

o He does not worry too much about the future because he believes that everythir,:
already written. What he should worry about is his deeds and making the ri:.
choices. It gives him the will power and determination to go forward in the \,\'ai-
Ailah ${.

o A Muslim does not fear anybody because he knorvs that no one has the po\,\'e:
afflict harm on him n ithout it being decreed by Allah ${.

o It teaches the believer to be modest and humble because he knows that everything,'.
does, is by the Will of Allah C6. So if he succeeds, he knows that Allah $i h"lp. -
him in achieving it. This avoids pride and arrogance from creeping into his he..:
because he knows that Allah $5.u.t, at any time, afflict him with harm and depr:- .
him of the bounties he boasts about.

o A Muslim takes precautions, does as much as he can and then depends upon Allah 15
because the Divine Decree does not stop him from taking precautions and utilisi:-:
worlclly means.

164
 The Articles of Faith, lihad and the Pillars of lslam

-..11 is jihad? -
., is anArabic word which means to "strive". Other words derived from the root
. 1 lhd include " effort" , "labol)r" and " f atigue" . lil.tnd is not svnonymous with the
. -1 , '\t,ar' in the sense lLral'war'is only one of the many aspects of the term. In Islam, it

. -'ioad concept which rleans to struggle and make an eff ort to spread good and
.'.nate evii. it includes all efforts expended in the path of elevating 'Allah's $iWord'
- - ,-,\-ercoming the supremacy of disbeiief and the disbelievers, whether
it is done with
::.rJon, wealth, pen or tongue. It involves opposing injustice by peaceful means, the
.:.-on of effort to improve the quality of life in society, as well as striving by military
' -: oI1 the battlefield in defence of the community or of people oppressed. Hence, the

. .'.rtion of lihad is "To struggle to the utmost of one's ability and to make great
. : rts at striving to please Allah $i, and to uphold His Word. tt .

tto " check one set of people by means of another." When one person or group transgress
eir limits and violate the rights of others, Muslims have the right and duty to "check"
em and bring them back into line. There are several verses of the Qur'an that describe
;i in this manner:
''And did not Allah check one set of people by means of another, the earth would
indeed be full of mischief; but Allah is full of bounty to all the worlds."
( Sur ah-Al- Baq arah, Vers e : z 5t)

,:= rs also lihad o{ the soul,lt'hich means opposing evil inclinations within the self
.rriving to purify the soul to increase its faith, incline it ton ards good and keep it
' :rom evil. Then there is lihad through wealth, which means spending it in various
-
=,',lialways, including charities and welfare projects.

: -
-i, oI1€ can do lihadby struggling against his soul, using one's verbal and intellectual
- -:th for the sake of Allah $$, o. by using physical strength. The foilowing Hadith of
- =J1\'Prophet ffi teaches us to apply these different forms of lihad all together or
.Jually:

\\'hosoever of you sees an evil action, let him change it with his hand, and if he is not
- -'!e to do so then with his tongue, and if he is nof able to do so then with his heart, and
that is the weakest of faith." (Sahih Muslim)

'I A(
 The Articles of Faith, lihad and tlrc Pillars of lsl"'
Chapter 4

In the light of the eur'an and Sunnah,lihnd can be classified into three broad categories:
1. Spiritual jihad
2. Mental Jihad
3. Physical Jihad

1" Spiritual Jihad

This type of lihadmeans to struggle against one's own self and vain desires.
It is a1s;
says:
termed as lihnd-bin-Nafs or lihad-e-Akbar.Regarding this struggle, the Qur'an

"Indeed he succeeds who purifies his ownself (i.e. obeys and performs all that Allah
righteous
ordered, by foltowing the true Faith of Islamic Monotheism and by doing
good deeds)." (Surah-Ash-Shams, Verse: 9)

lihad-bin-Nafs or Jihnd-e-Akbnr is a spiritual

struggle between two powers r't'ith-'
ourselves, i.e., Nafs-e-Lawunmnll* and Nafs-e-Ammarah** ' Islam expects its
follou ':'
to give preference to the Nafs-e-Lawwamah over Na/s-e-Ammnrah' This spiritu':
conflict is an ongo ing lihad within each one of us, e.g. waking up vely early for
F

prayers, giving up habits which are not approved of in Islam, overcoming gret -'
hatred, pride, etc.

Struggling against one's self means forcing oneself to follow the orders of Allah ;
and to stay away from what Allah $5 has ordered us to refrain from. This
inc1u"'= '

performing the obligatory and the voluntary acts of worship, and to abandon a1l a::'
that are Harum (unlawful) or Makroolz (disliked) in Islam. This type of lihad a '
to s::
includes forcing oneself to behave with the best manners, the best morals, and
away from bad behaviour at a time when our desires tell us to do just the oppos-::
Moreover, it means to struggle against the
evil whisperings of Shaitan (Satan). In
other words, one needs to defend himself
from not lusl Shnitnil's evil whisperings,
but his own temptations and lustfulness'
This type of lihad is an obligation for all
individuals and no one can do it on behalf
of another person. We should understand
that evil whisperings will never go away/
and therefore, we must keep struggling
throughout our lives. After the conquest of
Khyber when there was a significant
ffierselfofahumanbeingthatinStrUctShim/hertodoaCtSthatpleaseAllahi6
*, him/her to follow vain desires,
Nafs-e-Ammarah: the inner self of a human being that tempts

166
7 Chapter 4 The Articles of Fnith, lihad and tl'Le Pillnrs of Islntt

broad categories:
In the light of the Qur'an and sunntth, Jihad can be classified into three
1,. Spiritual Jihad
2. Mental jihad
3. Physical ]ihad

X. Spirit*al Jii:ad
desires' It is alsc
This type of lihadmeans to struggle against one's own self and vain
the Qur'an says:
termed as lihad-bin-Nals or lihnd-e-Akbar. Regarding this struggle,

Allah
,,lndeed
he succeeds who purifies his ownself (i.e. obeys and performs all that
ordered, by following the true Faith of Islamic Monotheism
and by doing righteous
good deeds)." (Surah-Ash-Shams, Verse: g)

struggle between two powers withr'-

lihad-bin-Nafs or lihad-e-Akbar rs a spiritual
expects its follor'r-e:'
ourselves, i.e., Nafs-e-Lnuuamah* and Nnfs-e-Ammarahn*. Islam
to give preference to the Nafs-e-Lawwnrnah over Na/s- e-Ammnrnh' This spiritu':
early f or F';
conflict is an ongo ing lihadwithin each one of us, e.g' waking up very
gree"
prayers, giving up habits which are not approved of in Islam, ovelcoming
hatred, pride, etc.

of Allah'j
struggling against one's self means forcing oneself to follow the orders
and to stay away from what Allah d6 has ordered us to refrain
from' This includ"
all ac '
performing the obligatory and the voluntary acts of worship, and to abandon
that are Haram (unlawful) or Makrooh (disliked) in Islam. This type of Jihad
aI--

morals' and to sta

includes forcing oneself to behave with the best manners, the best
just the opposit'
away from bad behaviour at a time when our desires tell us to do
Moreover, it means to struggle against the
evil whisperings of Shaitan (Satan)' In
other words, one needs to defend himself
from not iust Shnitart's evil whisperings,
but his own temptations and lustfulness'
This type of lihad is an obligation for all
individuals and no one can do it on behalf
of another person. We should understand
that evil whisperings will never 80 away/
and therefore, we must keep struggling
throughout our lives. After the conquest of
Khyber when there was a significant
ffi"lfof,hu,unbeingthatinStruCtShim/hertodoactSthatpleaseAlIahi.E
** that tempts him/her to follow vain desires.
Nafs_e_Ammarah: the inner ieir of u hrr"n being

166
 The Articles of Faith, lihad and the Pillars of Islam

-::lprovement in the socio-economic status of the Muslims in Madinah, the Holy

i:ophetffiwarned his followers to be ready for lihad-e-Akbaras now they had to
:.iht the desires and temptations originating due to their wealth and prosperity.

\Iental Jihad
':is type of lihad means to invite the non-believers to the way of Allah ffiwith
-sdom. Mental lihnd involves giving Da'wah (preaching) to convey the message of
".-am with patience and wisdom. It involves intellectual and mental efforts in the
:;:suit of spreading this message, enjoining good and eradicating evil in a decent
:.r ' It also includes acldressing any queries or objections raised by the infidels and
- -:r \{uslims about the genuineness of Islam as a way of life. The
eur'an says:

So obey not the disbelievers, but strive against them (by preaching) with the utmost
endeavour with it (the Qur'an)." (Surah-Al-Furqaan, Verse:
5z)

':h $ had ordered the Prophet 45 ,o give Da'wah sixmonths after he received
= :irst revelation. The Proph"t ffi and his Companions,$!,practised Da,walz ail their
= s. and all generations of Muslims must carry on with this task until the Day of
, -:qement. We should make
-: :ne SSdg€ of Islam clear to
- : off springs our relatives,
- -:it, all the Muslims so that
: :nay all follow the rules
.: :r Allah $9. Mental lihnd
. includes calling the non-
-.-ims to Islam and
,-:oaching them with the
:J of Allah ${' and His
,, ::.ings, which emphasise
- ::e enjoining of good and
:-Jding evil. The Holy Prophet M said:

The most excellent type of Jihad is speaking a true word in the presence of
o tyrant ruler." (Tirmizi, Abu Dawood, Ibn Majah)

,ii should be given with patience and forgiveness for those who reject the
: : ! i{€. This is the most practical strategy for giving Da'wah, which was established

- -'q the thirteen years of the Makkan period of the Prophet'sffi life. Although the
-. --ns were met with disapproval and oppression, by avoiding violence, they were

167
f
Chapter 4 The Articles of Faitlt, lihad and the Pillors c'i
'' '

able to convev the message

openly and effectively. They
did not waste their time and
energy in responding to every
harsh comment or action with
similar behaviour as retaliation
would have only contaminated
the environment. Thus, they
exercised a passive lihad by
being role models of patience
and good conduct. Jihad was
also conducted through the pen
while treaties were documented with the Jews, the Christians and the Makkans,
later when letters were sent to several emperors by the Holv Proph"t ffi .

Thus, mental lihad neans that if Muslims want to propagate the message of Isl'::
which is Peace, they have to convey it through their excellent character, ref i:.. -
speech and effective communication. Muslim preachers, nowadays, are spread-: :
the message of peace, love and tolerance throughout the world, through bo o.. :
magazines, modern electronic devices, internet and website. They address ::.
issues raised by the critics, counter arguments by the non-believers and engag€ "

meaningful communication and dialogue with other cultures and religions.

3. Physicatr ]iI:aci
This type of lihad means armed struggle, however, it does not mean unjustified u=.
of violence. It takes place when the non-believers and hypocrites are bent c:
harming Musiims, since defence is the absolute right of every individual and natior.

If the enemies of an Islamic state occupy its territory, or they prepare to attack th=
Muslims, then it is obligatory for the Muslims to fight them so as to ward off the::
evil and foil their plots. F{ence, physical or military Jihadbecomes inevitable becaus.
the enemy has transgressed one of the (Muslim) regions, and it becomes obligator-,
for all the people of that region to mobilise and go out to fight, whether they are
'light' (being healthy, young and weaithy) or'heavy' (being ill, old and poor); each
according to his abilities. According to scholarly consensus, Jihad in self-defence is
Fnrz-e-Ayn (an individual obligation) upon the Muslims. No one who is able to gc
out, warrior or helper, should stay behind. If the people of that country are unable tc
fight their enemy, then the Muslims living in the neighbouring countries have tc
support and help them fight, so that they will know that they have the strength tc

168
 Jhapter 4 The Articles of Faith, Jihad and the pillars of Islam

stand up to their enemies and

"Marchforth, whether you are light or heavy,
ward them off. All the Muslims strive hardwithyourwealth andyour lives in
should be united against their the cause of Allah. This is better for you, if you
enemies. If the people of the but knew." (Surah-Al-Tauba, Verse: 4t)
area where the enemy has
invaded and occupied, fight off
the enemy themselves, then the
others are relieved of that duty.
If the enemy approaches the

I Muslim lands but does not

enter, the Muslims must still go
out to confront them in order to
protect the Muslim homeland and fight with the them if needed. Islam teac_hes us
that Muslims should be strong in order to defend themselves and expend allsffort in
the path of elevating'Allah's $fi word', and destroying the supremacy of disbelief,
and the disblievers, but that does not mean that they have to become aggressive and
unjust. Allah ffico.r,*ands the Muslims in the eur'an:

"But if they (the enemies) incline to peace, then you (atso) incline to it, and put your
trust in Allah..." (Surah-Al-Affial, Verse: 6t)

re day of the conquest of Makkah, people witnessed how the Holy prophet
ffi
=:ed the city peacefully, and in a humble manner. He was riding on a camel in such a
:hat his head was bowed down, and it was touching the hump of the camel.

_ -Iica{ict
. ras great significance in the lives
l.luslims. It involves noticeable
t
::: ior righteousness. This means p'r
.: :he effort concentrated in it is a
, - -n the true and ultimate path of ;P6,5'+*=u;+ i#
- :", the effort imposed on one's self.

-. this effort means doing good

'#,p_ffi-Effi-#
-:r the salvation and pleasure of
.- :6 . Therefore, it should be
- -:reted as a struggle f or doing

,::e acts of kindness to help the

169
 Tlrc Articles of Faith, lihnd and the Pillars of I:i"'
Chapter 4

for freedom, to b=
pool and needy and the orPhans/ to standup for people,s right
hand' lihad ts legislate;
equitable, and to bear witness to true testimony' On the other
cheating people ' The abor '
for restraining of sins such as adultery, stealing, lying or
ound in nature and is equa1"'
said statement is not only desirous in Islam but it is f
emphasised by other religions too' Allah ${ tuyt
in the Qur'an:

ffffi "lfany do deeds ofrighteousness, they male or female, and have faith, they will enter
be

Heeven, and not the least injustice witl be done

to them." (Surah-Al-Nisa' Verse: tz4)
*l +,i

Islamic Code of Rules fot War

Islam has laid down clear guidelines as to how a
war should be conducted, A militar'
rules* in order to be legitimate. ,,'
lihadhasto be followed by very strict

o Muslims should not be the first to initiate fighting'

o The corpses of the fallen enemies should not be
mutilated'
o Treaties must be respected and fulfilled' 7A I ^
o Booty must not be stolen. ( io yo, know * I
oAmbassadorsmustnotbeki11edorma1treated'l
worshippers must ways ln *:"n,,-'^l
O women, children, old people and worsnlppers
o Women, urLrDL
\other
Muslim engages in the
liiJ"irr,"-'1ro"r* tlte I
harmed'
not be harmed.
II greater
I include: I
o'not" lihad col'ttd include:
o Cruelty should not ,be meted ^--,1^^l- ,
Iihad could
-, ^ r out to anvbodv'
^--t +^
kindly' I i"-;;;;;'r,[i^:* p"r'rruy \
o Captives should be treated
\ nrort, i, ,rgoging in
o On winnin Sawar,no frivolous activities are
to be \
I other religious studY '

followed as jubilation, rather, Muslims should offer ] o opercoming anger,

Saida-e-Shukr (Proslration of thanks) and praise I grrra pride ormalice'
Atlah${. lo Giuingupintoxicants.
I o Taking
p.art in Muslim
o Crops and fruit bearing trees and even bee-hives
actittities'
should not be destroyed I t comm-u.nity
Working fo' social
, ,

a Places of worship should not be destroyed \

o People who pay lizyn should be protected' \ o i:t"'.' .
Forgiuing somcone wlto
\
a Women must not be raPed' has hurt the Person.
o Wounded enemy soldiers must be treated in exactly
the same way as one's own soldiers'
a War must stop as soon as the enemy opts for peace'
would be use of chemical or
o Poisoning of wells is forbidden' (The modern analogy
biological warfare).

Sipah Salaal'
nudul, Rut,*un Kilani, "Nabi-e-Akramffi ba Haithiyat

170
'-i.,tnlorLLt .I
'LLv The Articles of Fnith, lihad and the Pillars of lslant

-r urar as in peace, the injunctions of Islam are to be strictly observed and worship of
-llah $6 do"t not cease at any time even cluring the war. The Holy Prophet ffi set a
:ersonal example by offering prayers during the wars. During one of the battles, he
. :iered snlat-ul-Kltnuf (Fear Prayer) as commanded by Altah d6 i" the eur'an:

"Whenyou (O Messenger Muhammad

W are omang them, and lead them in
As-salat (the prayer), let one party of them stand up [in salat (prayer)] with you,
taking their arms with them; when they finish their prostrations, let them take their
posirions in the rear and let the other party come up which have not yet prayed, and
let them pray with you, taking all precautions and bearing erms...,,
(Surah-Al-N isa, Verse : rcz)

\ ": :'r: :=i .: i' -:. " ;-: "'*', :l I :,-"r iii c,:: :,i-, :.' ! i i:- ::.,.i

:.garding the military

lihad, permission was revealed in different stages depencling
-:on the circumstances, the believers were going through. Initia1l1r, the N{uslims were
- , t allowed to take up arms against their enemies. While living in N{akkah, Prophet
1:hammad and his followers did not retaliate or fight the oppressors. Muslims were
ffi
structed to be patient and bear with those who denied the truth" The Holy Prophetffi
, :e this hard time with patience, and prayed to Allah $6fo, freedom of religious deeCs.
::ris regard, the Qur'an says:

"Show forgiveness, enjoin what is good, and turn away from the foolish
(i.e. do not punish them)." (Surah-Al-A'raaf, Verse: tgg)

rs rvvas the first stage of Jihnd which taught perseverance in the face of persecution
:r the idolaters, while continuing to preach the religion of truth.

- :he second stage, permission was granted to the

:s1ims to defend themselves by fighting and killing
Do you know
-
-,se who imposed fighting on the believers. As said in
-
= Qur'an: At the tirne of tlte Tnbuk
expedition, Abtr Bakr &: set
''Permission to an excellent exnmple of lihad-
fight (against disbelievers) is given to
bil-Mnnl ruhen he donntecl all
:hose (believers) who are fought against, because they
his possession for tlte cnttse, in
have beenwronged; and surely, Allah is eble to give
thewayof Allah$".
them (believers) victory." (Surah-Al-Hajj, Verse: j9)

171
Chapter 4 The Articles of Faith, lihad and the Pillars of Islant

Allah $$co*manded the Muslims in the Qur'an:

"Fight in the cause of Allah, those who fight you, but do not transgress limits;
for Allah loves not transgressors." (Surah-Al-Baqarah, Verse: t9o)

The final stage of lihad was to initiate fighting with all the disbelievers even if they dic
not initiate fighting with the Muslims, until they become Muslims or pay fne lizya"Thts
order of lihad was legislated in order to destroy the supremacy of disbelief anc',
strengthen the religion, Islam, and elevate the "Word of A1lah t$5 ". The declaration o-
this stage occurred on the tongue of Ali bin Abi Talib@, when he recited the following
verses of the Qur'an at the time of Hajj in 9 A.H.:

"Thenwhen the Sacred Months (the rct, 7th, uth, DlVoy know
and nth months of the lunar calendar) have passed,
Islam is primarily a religion of
then kill the Mushrikun wherever you find them, and
peace. Its name 'Islam'
capture them and besiege them, and lie in wait for
originates from the Arabic root
them in each and every ambush. But if they repent
uord " Silm" which means two
and perform As-Salat, and give Zakat, then leave
things:
their way free. Verily, Allah is Oft-Forgiving, Most
1. Submitting to Allah
Merciful." (Sur ah-Al-Taub a, Ver se : 5 )
2. Peace

In the same Surah, Allah ${ instructed the Muslims:

"Fight against those who (t) believe not in Allah,

(z) nor in the Last Day, (j) nor forbid that which has beenforbidd.en by Allah and His
Messenger Muhammad (W) Q) and those who acknowledge not the religion of truth
(i.e. Islam) among the people of the Scripture (Jews and Christians), until they pay the
J izy a w ith w illing su b m iss io n, and fe
el th ems elv e s sub due d'"
( Sur ah-Al -Taub a, Ver se : z9 )

Misconception about jihad

The concep t of lihadis one of the highly misunderstood Islamic concepts. Unfortunatel-"
people see it as mere fighting against disbelief and the West, while it is meant as tl.
struggle for good and elimination of evil. The Qur'an enjoins upon believers to wag=
lihad,so that mischief mongering is halted and peace prevails on earth. So,lihad ar :
terrorism have no relation with each other nor is there anything common between ther:-
Just because the lerm lihad is misconceived by some people, Muslims
do not to have ::
abandon this noble concept of their Faith. Rather, they should confidently affirm th-.
concept as it is enjoined in the Qur'an and in the examples set by the Holy Prophet ffi.

172
 Tlrc Arhcles oi Faith, lihad nni :;": ?
Jinpter 4

d*-r

]ihad Terrorism

1. Physical lihad is carried out to 1. Terrorism usurps people's rights and

restore peace and maintain justice in disturbs law and order in societY'
society.

f o11ow any code

l Physical lihad is followed by the code 2. Terrorism does not
of conduct for war as stated bY the of conduct f or war. Rather, it trans-
Prophet and the RightlY-Guided gresses all limits of decencY'
ffi
Caliphs i"$i,.
does not claim anY resPonsi-
Physical lihad expects Muslims to take J. Terrorism
responsibility for the consequences of bility for peoPle who are the victims.
!VAI.
I

[ihnd or struggiing against any kind

of 4. Terrorism is condemned by eliah C6 |

evil is the most rewarding and superior in these words: I

f orm of worshipping Allah $6 '

tt nut I

been prescribed in the Qur'an in the

"...if anyone killed a person not in I

iollowing words: retaliation of a murder, or (and) to

spread mischief in the land - it would be

Allah's ${ couse) as if he kitled all mankind"'"

I ih ad ( fig hting in
''

( Sur ah -At - M a' i dah, Ver s e : jz )

is ordainedfor You (Muslims)"'"
( Sur ah-At- B aqar ah, Ver s e : zt6 )

Bil Qolom
**Bin

I 'rl,.:

li.

;
"tt
-=.1:

F. {r ,"F.r- -+S:-'<{El
ls fi Sofititton*l
1,,l"Xr -'::.\\32.

173
l-
Chapter 4 The Articles of Faith, lihad and the PiIIars of Islam
I

Arkaan-ul-Islnm or the five pillars are the essential components in the frame work of
Islam. These are the basic acts o{ worship which Islam requires from each and ever\-
follower and without beiief in all of them, one cannot be a Muslim. These five pillars of
Islam are:

1. Shahadah (Declaration of Faith)

2. Salah (Prayer)
3. Zakat (Poor Due)
4. Sautm (Fasting)
5. Hajj(Pilgrimage)

Shahsdah (Declaration of Faith) is the basic creed and tenet of Islam. It is the foundatio:-
of Islam that differentiates a Muslim from a non-Muslim. By testifying to this declaratio:'
a person enters the folds of Islam. The declaration consists of two statements:

i ltS;t'i1L t3i4 tj'ry.j;\t d i5 &,t;'t aJ" ei)r $ ta t

j Cj W
"ltestifythataerily,thereisnogodbutAllnh$6,Who isone,Whohasnopartners,
and I testify that aerily, Muhammnd ffi is tne worshipper and Messenger of Allah "$."

The above statement is a simple proclamation which summarises the message of Isla-:-
and brings one closer to Aitah ${.

The Arabic word 6J1*"ur'rr god but the word, "Allah $5"it incapable of translation. It i. ,
proper noun par excellence and according to the best authorities, no plural can be forn',.:
from it. The r.t,ord connotes all the attributes of perfection and beauty in their infinitu;.
and denotes none but the One and Unique God (Allah t!€), the Absolute, Suprer.=
Perfect, Mighty and Compassionate. The English word'god'can hardly even be ',
approximate substitute**.

* Verb is 'Shahida' which means "to verify".

** Maulana Abdui Majid Daryabadi, "Tafsir ul l\4ajdi".

174
- '.;"':ter 4 Tlrc Articles of Fnitlu lilt'-ti;i''..',:'.', -r:,..;.' .''--' . .

-yi means, "I hereby declare that verily Muhamma d. MC is the Prophet of Aliah ;{ an.1
-. rs the last and final Prophet and Messenger sent to mankind. In other words, he is the
- of the Prophets and Messengers. If anyone rejects this belief or says that he believes
.,: ,
- ,\,luhamm well as, in another person who comes after the Holy Prophet W,u,
"dWas
, r.e\,v prophet" or "new messenger", then he can nevel be considered a Muslim.

tion of the First Statement 'df-i,j ;r tat )g)tl,fet

- . iirst component of Shahadalz is called Tawheed. The sum and substance of Shahadahis to
=--er-e and testify with both, the
heart and the tongue that
'::e iS no god but Allah dd Wno alone is worthy of r./-------------= 4 G

Do you know
.:ship and to be obeyed. This is the creed of Islam which
:--.,ies that there is only one Supreme Being, Allah ${, Before the arrittal of the

:: is Almighty and the Sole Provider. He alone answers Prophet ffi, the Arnbs u,ere
-: :rayers of those Who call upon Him. He sustains the aware $,. Besides
o.f Allah
: -li€flce of everything and that nothing can be compared follotoing the pnth of
polytheism, they knew that
,lirn or be like Him.
Allnh Cd ;r tlte Supreme
God. They considered Hint
- -:h {$ is the Possessor of the utmost degree of mercy
: tr compassion. He is One in person and nature. He is as the "Chief" God. The
Holy Prophetffican're and
- - only One Who has no second to share in His
proclaimed to the Arabs
- :.1ship, neither in His Essence or His Attributes. He is thnt " there is no god btrt
= Absolute, the Eternal. He is that 'Being' Who is
-
Altah$t"
: :rlasting and Forever will continue. He is Absolute
, : Independent. He neither begets nor was He begotten.
- e Qur'an says:

"Say: He is Allah, the One and Only. Allah, the Eternal, Absalute. He does not beget,
Nor is He begotten. And there is none like Him." (Surah-Al-Ikhlas, Verses: r4)

...ih is the Ever Living, Who is free of all defects and faults. He is the Omnipotent
${
,:l the Omniscient and He does what He wills. To Him belongs r,r.hatever is in the
--=avens and the earth. His knowiedge encompasses everything. He creates rvhat He

and causes life to grow and die. He is the All-Powerful and All Knowing. He is the
-i1s
.--1e Owner of the keys of the heavens and the earth and He neither gets weart'nor is

.::igued by taking care of His creations.

-: rvord, Muhammad literally means, 'A man praised very much, or repeatedly, or time after time"

r75
 Chapter 4 The Articles of Faith, lihad and the Pillars of Is..;

Allah $5ruyr in Aynt-Al-Kursi"'.

'Allah. There is no god but He, the Living, the Self-Subsisting, Eternal. No slumber can
seize Him nor sleep. His are all things in the heavens and in the earth. Who is there can
intercede in His presence except as He permits? He knows what is before them and what
is behind them. And they will never encompass any of His knowledge except as He wills.
His Throne extends over the heavens and the earth and He feels no fatigue in guarding
and preserving them. And He is the Most High, the Supreme."
( Sur ah-Al-B aqar ah, Ver s e : z 5 5 )

Therefore, to believe in Allah $5 *"urlr to come to the path of Tawheed (believing

monotheism** and rejecting all types of Shirk***).

Explanation of the Second Stateme nt /ii:,'riui-{\g;djr$ilt

It means to believe and testify that verily Muhamma dN* , (son of Abdullah), is the 1as
and final RasLrl**** sent by Allah ffiwhose message is universal. The prophethood o
Prophet Muhammad ffi is made clear in the following verse:

"Say (O Muhammad Wt), 'O mankind!Verily, I am sent to you all as the Messenger
of Allah - to Whom belongs the dominion of the heavens and the earth. None has the
right to be worshipped but He; it is He Who gives life and causes death. So believe in
Allah and His Messenger (MuhammadW ), the Prophet...' "
( Sur ah-Al-A' r aaf, Ver s e : ry B )

It also demands from a believer to proclaim that Prophet Muhammad ffi, like all othe:
Messengers, was a man chosen by Allah $S, and was assigned to deliver the last Divine
Message, the Qur'an, to humankind. He is the perfection of human conduct as well as
prophethood. The Qur'an says:

'AndVerily, you (O Muhammad W are on an exalted (standard of)

character." (Surah-Al- Qalam, Verse : 4)

We must also believe that the last Divine message, i.e. the Qur'an which was given i:
Prophet Muhamm is universal and will be protected (by Allah C6 ) titt the enc
"d W,
Allah ${ruyr,

"We heve, without doubt, sent down the Message; andWe will surely guard it
(from corruption)." (Surah-Al-Hijr, Verse: 9)
. Ayat-Al-Kursi (The Verse ofthe Throne).
.. lvlonotheism means to believe in One God,(i.e. AllahJ6).
-.- ShirkmeanstoassociateorworshipanythingoranyonebesidesAllahCs,theN/ostHigh.
**** Rasu/ is that Prophet of Allah g$ who not only received the Wahi, but a new Kltaab (Divine Scripture) as well, whereas a Nabl only receivec
the t4lahl from Allah ai6.

176

I.
-::pter 4 The Articles of Faith,lihad and the Pillars of Islam

i-,reover, we must believe that Prophet Muhammadffi is the last of the Prophetsy[pl
,
* I Messengers$Eland will not be succeeded by any Prophet or Messenger as stated in
'- Qur'an:
=

"Muhammad is not the father of any man among you, but he is the Messenger of
Allah and l(haataman Nabiyyin (the seal of the Prophets). And Atlah is Ever
All-Aware of everything." (Surah-Al-Ahzaab, Verse: 4o)

'= Qur'anic word "Khaatam" in the verse means "Sea7" or "the last" . All the famous
:-rentators of the Qur'an agree on this point that the phrase Khantaman Nnbiyyin
. --:.s the last of the Prophets and Messengers. According to Ibn-e-Kathir*:

" This aerse is definite proof of the fact that there usill no prophet or messeryger after him
(Muhammad about which a number of Mutazoatir Ahadith hnae been transmitted
W)
::.rough a large number of Companiort,$i, and their followers ultich mention the finality
of Prophet Muhammadffi".

-
=:lared by the Holy Prophet ffi:
"The chain of Messengers and Prophets has come to an end. There shall be no
Messenger after me nor (any) Prophet after me." (Tirmizi, Musnad Ahmad)

, r:.ore, the declaration that Prophet Muhammad ffi ls the last Messenger of Allah $$
- .rtegral part of the first pillar of Islamic faith. By proclaiming Shahadnh, a believer
::: to follow all the commandments of Allah ${, and the Sunnnhof Prophetffi and to
- :.strate this faith, he proves his submission by following all the other pillars of

-. =lirk? &
' :1eans to associate partners with Allah ${ and
-. -: them. To practise idolatry or polytheism is an '=,:H5*:*
IMen a person accepts
: , ::onable sin. When a person attributes inherent Prophet Muhammad fjfi as
::
to any thing created, and follows the will and the final Messenger of Allah
' - . se of any one other than Allah
$5, h" commits it becomes incumbent upon
Those who practise Shirk are termed as him/her to follow his
- --:.tt. There are two major categories of Shirk: guidance, adhere to his
commands and obserae the
: "<-e-Akbar (openpolytheism) Shariahhe brought.
: --:-e-Asghar (concealed or hidden polytheism)

-.: -re Final Messenger by Dr. Abdul Majeed

177
Chapter 4 Tlrc Articles of Faith, lihad and the Pillars of lsi

7. Shirk-e-Akb at (OPen PolYtheism)

There are different aspects of Shirk-e-Akbar:

a) Believing that Allah $5 t-tut a family.

b) Matching Allah's C6 attributes and qualities with any thing or anvone else'

c) Depicting Allah t!6Uy means of figures and symbols. It was the practice of tf''
ancient Arabs to worship idols that they had carved themselves, and their
namt'
were derived from the names of Allah $5. ttr"lt three main idols were A1-La" '
(name taken from llanh), Al'IJzza (name taken from Al-Aziz), and Al-Man'':
(name taken ftom Al-Mannan)

d) Deeming oneself independent and daring to challeng9.-the omnipotence of t:-=

Creator d6Uv refusing to bow to His commandments. Although Iblis did
ir;:
disbelieve in Allah d6, hir infidelity was that in his pride, he refused to oL.'e
Allah's ${ .o**and to bow dorvn before Adam !ruHt

e) Limiting the inf inity of Allah t!6 Uy associating His divinity with physic"
existence.

f) Worshipping of idols, celestial bodies or offering Players to anyone dead :

living. T;6e Shirkinlbatlaltrepresents the most obvious form of idolatry agair''
which the Prophets were sent by Allah d6 '

2. Shirk-e-Asghar (Concealed or hidden polytheism)

oi
Shirk-e-Asghar is defined as concealed polytheism. The most apparent example
Shirk-e-Asghar, as mentioned by the Holy Prophetffi , is Al-Riya (show-off)'
Riya

means to do any work with the intention of lbadat (i.e., to please A1lah ffi; U"t
il
actuality, to show the people or to please and gratify someone else.

Allah ${ made human beings His vicegerents on earth, and blessed them with tl''
status of Ashraf-ul-Makltluqnat, the most superior among all His creations' E-
worshipping other beings, a PeISon debases himself as Shirk excludes or-'
completeiy from the folds of Islam. Allah ${condemns associating partners n'ir:
Him and declares it as the only unpardonable sin. The Qur'an says:

"Verily, Allahforgives not that partners should be set up with Him (in worship),
up
but He forgives except that (anything else) to whom He wills; and whoever sets
partners with Attah inworship, he hqs indeed invented a tremendous sin'"
(Surah-Al-N isa, Vers e : 48 )

178 ffi ffi

 1t + The Articles of Faith, lihad and the Pillars of Islam

2.
:rportance of Salah (Prayer) in Islam
-ch (Prayer) is the second pillar of Islam and it is performed five times a day;
jr at dawn , Zuhr at noon, Asr in the afterno on, Maghrib at sunset and lsha at night.
is obligatory for every Muslim male or female, once they have reached adolescence and
e of sane mind, to offer these Earz prayers regularly. In the Qur'an, it is mentioned:

"Prayer at fixed hours has been enjoined upon the believers." (Surah-Al-Nisa, Verse: rcj)

- . ,ir is an external expression of a Muslim's

. . .ef in Allah ${ and a practical sign of
. =lience to His command. It was the first of
-. religious obligations ordained by all the 7?Y.{--
* r?" *_.-.-{F
-
:,:.hets $E\ after the declaration of faith in
- ,ah d6 . Salah is a ritual of worship which
**-E:a_ ?*--__
irlFr' "- t t
. :.ists of specific statements and actions. It !--

:. iins with the proclamation of the greatness

\11ah ${and is concluded with salutations
: :eace. There are many verses in the Qur'an
:1ch mention Prayers being ordained to the
-1-rphets
$E\. For example, Allah ${ said to
. :phet Musa{gS\:

"Verily! I am Allah! La ilaha illa Ana (none has the right to be worshipped but l), so
worship Me, and perform As-Salat (Iqamat-as-Salat) for My Remembrznce."
(Surah Taha,Verse: 4)

-he supplication of Prophet Ibrahim${H\was:

"My Lord, have me and my descendants establish

Do you know
Prayer. My Lord, accept my supplication."
(Surah lbrahim, Verse: 4o) It is not obligatory for a child
it is compulsory
to pray, but
n the Qur'an, Prophet isa!&H\is quoted to have said: that his guardian should
order him to do so when he
"And He enjoined Prayer and Zakah (Poor due) upon me reaches the age of seaen.

as long as I live." (Surah Maryam, Verse: jt)

ll9
m
Clupter 4 The Articles of Faith, Jihad and the Pillnrs of lsi':.'

On the Day of Judgement, PraYer is the first act that a person will be held accountal'-=
for. As stated by the ProPhetffi, Prayer will be the last thing to be taken away fro::-
Islam. He said:

"If tight to the next one'

Islam were stripped away, piece by piece, people would hold
The first thing taken away would be ruling and governance, and the last thing would
be Prayer." (Ibn Hibban)

Its importance can be understood from the fact that Allah d6 do"t not allow anyone
forgo Prayers even during illness, in fear or while travelling. The Qur'an says:

"Be guardians of your Prayers, and of the mid-most Prayer, and stand up with devotion
to Allah. And if you go in fear, then (pray) standing or on horsebaskl. When you are safe'
remember Allah, as He has taughtyou that which (heretofore) you knew not'"
( Sur ah-Al - B a q ar ah, Ver ses : zj? - 49 )

Abdullah Ibn Qartri$4> related that the Holy Prophet ffi said:

"The first act that the slave will be accountable for on the Day of ludgement will be
prayer. If it is good, then the rest of his acts will be good. And if it is evil, then the rest
of his acts will be evil." (At-Tabarani)

For aPerson who Intentionally Ignores his Prayer

In Islam, timely performan ce of Salah is so important that Muslims are commanded t'
perform Prayer even during a battle. Hence, those Muslims who delay their Praye
commit a great sin.

All the scholars agree that not praying and denying its
obligation is seen as disbelief and places a person D.g"Hy *
outside the foids of Islam. They base their opinion on
Allah o$€"t ot preseraed each
several Ahadith, some of which are:
and eaery action of the Holy
P r ophe tffi . Ther efo r e, the
"Between a person and disbelief is discarding Prayer."
different ways of performing
(Ahmad, Muslim, Sunan Abu Dawood, Tirmizi and
Prayers, i.e. keeping hands
lbn Majah)
aboae the narsel or belorn the
naoel a.nd raising of hands
"The pact between us and them is Prayer. Whoever
during Prayer is all reported
it is a disbeliever." (Ahmad, Sunan Abu
abandons
fr om hi s Co mp anion s t*b.
Dawood, Tirmizi,An-Nasai and lbn Maiah)

r80
 islnm
:.:
- . '-':er 4 The Articles of Faith, Jihad and the Pillars of Islam

:,tab1e , l ': :' ::.! i; a r',r i i' i;.- ir i";.. r. :.' i

'l.

-from
: -rr€ offering any Prayer,Muslim needs to purifv himself. The purification of the
a
,:', and clothes is called Tshsrnh.The Holy Prophet ffi said:

e. "\llah does not accept any Prayer that was not performedwhile in a state of purity, nor
nd does He accept charity from what has been stolen from booty." (Agreed)

"lh canbe observed by doing Wrzu, Ghuslor Tnynmmum.

yone to
.z ii iAblr.stir*r:i
:., is the Islamic act of washing the desirable parts of the bodv by using clean water. It
):lon
=:uired before each Prayer if Wr.tzr.Lis needed to be done. Allah $5tuyt i4the Qur'an:
..safe,
"O you who believe, when you rise for the Prayer, wash your faces, your hands up
to the elbows, and lightly rub your heads and (wash) your feet up to the ankles..."
( Sur ah- Al-M a' idah, Ver se : 6 )

llethod of Wuzu
ll be
ffia person is in a state of Hadas-e-Asghar*, he must
e rest
perform Wuzu before offering Prayer, It is also to be
performed after taking a nap. While doing Wuzu,
rake sure that the water is clean, and that there is no
interval during the process of washing of all the
^.rnded tc
ilesired parts of the body.
, r' PraYel
\iyat: First the lliyat (intention) of Wuzu is
nade.

Hands: Then, first the right and then the left

-.'.1eaclt rand are washed up to the wrists. Wet fingers
"; Holu are also passed between each other.
;--re, the
,':rming \Iouth and Nose: After this, the mouth is rinsed
'. : ltnnds :rrice and some water is put into the nostrils and blown out thrice.
).:iow the
:.; lmnds Face: Then the whole face is washed with both hands thrice, from the forehead to
. ,+torted :he chin and from one ear to the other, making sure that no portion of the face
:emains dry. For males, wet fingers are also passed through the beard.

.:: :' mpurity, caused by passing of any irnpurity such as gas, urine, stool, stone or intestinal worms excreted from the body.

r8t
 -:'-apter 4

' lVater is then poured thrice, first on the right and then the left side of the bodr- u hrle
rubbing the body well. No Portion of the body should be left dty and water must
reach the roots of the hair.

...: ::1:iii.li
wipe over the hands and
::,,;rriah, Tayammttmcan be defined as the use of pure earth to
- t It is a divine permission given by Allah d6
and in certain conditions can be
.::orm€d in place of Wuzu ot Ghusl. A dry stone, brick or an e4rthen pot may also be
'. -1 ior doing Tayammurn It is stated in Qur'an:

"...if you are ill or on a journey, or any of you comes after answering the call of
netllre, or you have been in contactwithwomen (i.e. sexual intercourse), andyou
find no water, then perform Tayammum with clean earth and rub therewith your
faces and hands..." (Surah-Al-Ma'idah, Verse:
6)

lnLtmis permitted under the following circumstances:

,rbsence of suff icient water f or the

:erf ormance of Wuzu or Ghusl or
:r:e to virtual* scarcitY of water.

-.'.ability to use the available water

_-s =)/
r account of sickness, travel or on
,.-count of severe cold wherebY a
rT,T}q
:.rson fears that using the water will
::ing about an illness, aggravate an
.'rrsting illness, or delay recovery.

-actors that invali d.ateTayammum are the same as those which nullify
one's Wuzu'
:e these, as soon as water is available or the Person lecovers from illness, Tayammum
p* .-res ineffective.
)

rod for Tayammum

recite Bismillahand make the following intention: "I intend to make Tayammum,
[he aim of acquiringPuritY."

: rth hands are struck on some clean sand and af ter blowing away the excessive
.,:e rubbed on the face and (in case of maies) passed through the beard'
Then both
. :re again struck on the sand and rubbed, first on the right and then on the left arm
"

.-.e elbows.
il
:. s available but a person does not have access to it due to lack
of physical means or affordability'
-
'-_....-
r83 --
Chapter 4 The Articles of Faith, lihad and the Pillars of Islan

Ar-aa::
Azaan is the Islamic call to the congregational Prayer. It is called out five times a dat't:
summon the believers for the mandatory (Farz) Prayer. It is an expression of Islami:
practices and is called out to inform the believers in specific words that the time for ..
Prayer has begun. Following the Azann, there is a second call known as lqamah tha'.
informs the Muslims to line up for the Prayer. The virtues of the Azaan and the Munz:.'
(one who calls it) are described in many Ahadith which include the following:

"lf the people knew what was theAzaan and the firs;t row (of the Prayer in virtue),
in
and that they could not get it save by drawing lots, they would draw lots. lf they knew
the reward for praying the noon Prayer early in its time, they would rqce to it. And if
they knew the reward for the night and the morning Prayers in congregation, they
would come to them even if they had to crawl ." (Sahih Bukhari)

Al-Barra bin Aazibai&rreported that the Holy Prophetffi said:

'Allah and His angels pray upon those in the first rows. And the caller to Prayer
is forgiven, for as far os his voice reaches and whoever hears him will confirm what

he says. He will get a reward similar to those who pray with him."
( Sunan-An-Nosa i, Musnad Ahmad)

Uqbah bin Aamir,#lb said he heard the Holy Prophet ffi saying:

"Yoltr Lord, the Exalted, is amazed (and

pleased) by one who is watching sheep in his
pasture, then goes to the mountain to make
the call to Prayer and then prays. Allah, the
Exalted, says, 'Look at my slave there who
makes the call to Prayer and establishes the
Prayer out of fear of Me. I have forgiven my
slave and have allowed him to enter
Paradise." (Sunan Abu D awood, Sunan-An-
Nasai and Musnad Ahmad)

€ :.r:p*;r1.;t,* *i: r:{ Ae Linq'l

it sums up the teachir:

Aznan not only regulates the times of the five daily prayers,
Islam, reminding every believer that none is greater than Allah $6,.to being or ::
deserves to be worshipped except Him and Muhammadffiis His Messenger. The ::-
purpose behind the loud pronouncement of Azaan, five times a day, is to make avail:-:

184
 The Articles of Faith, lihad and the Pillars of Islam
*T

: r-,'cfl€ an easily intelligible summary of Islamic belief that the way to attain success
- . . orld and the Hereafter is by offering Salah. Thus every component of Azaan is
-- : - --c, and is intended to bring to the mind of every believer and non-believer, the
. ' - .i :..e of Islamic beliefs or its spiritual ideology.

:= :alling out the Aznan, the Muazzin slands, facing tlne Qiblah, raises his hands and
:- e tips of forefingers into his ears, and gives tb.e Azann in a loud and clear voice.

-:r1s of Azaan are as follows:

";{$iit :i;tf N :i;rf ei$ ;iitf N Repeated proclamation of the greatness of

Allah ${indicates a believers's humility
" ;.1; is the Greatest, Allah is the Crentest,
and submission.
.'..ilt is the Grentest, Allah is the Greatest,

,r ylijJyc,foi'iir yritJyol,s,i
i
This confession that Altah $6 ir Or-t",
t
makes the believer pledge that he will not
:cstify that there is no god except Allah, associate any partners with Him.

This affirmation in the messengership of

;'3rtri9-61tix1"4glAfi trt6|t{4
Prophet Muhammadffi is an oath that the
I bear roitness that Muhammnd (W) it
believer will abide by his commands and
His Messenger,
refrain from what he has forbidden.

This component of Azasn is a reminder to

"_iiuJt(t&"iirq(yc
the Muslims that to attain success in this
6),tt&cz56t&C world and the Hereafter, they have to
Come touards Prayer
offer Prayers.
Come towards success.

,"a,btytaty *IiN;iilN This concluding component sums up the

message of the unity and greatness of
Allcrh is the Grentest.
Allah ${.
There is no god except Allnh.

185
Chapter 4 The Articles of Faith, lihad and the Pillars ,..;

Du'a After Hearing Azaan

'al6l||iaql#fitrME *h tw:Nteli.di)refi
r)GiJt

"O Allah, the Sustsiner of this perfect supplication, and the Prayer coming after it, gratt:
Muhammad ffi tt , exalted position of intercession and grace and install him in that
praiseworthy and excellent position which You haoe promised him. Without doubt
You do not go against Your Word."

The Number of FarzPrayerc

The number of FarzPrayers prescribed by Allahffiis five in a day. Ubaidah Ibn as-Samit,$
narrated that the Holy Prophet ffi said:

'Allah has laid five Prayers upon His slaves. Whoever fuffills them and does nof miss
any of them will have a pact with Allah that He will let him enter Paradise. Whoever
does not come with them will have no pact with Allah. If He wishes, He may punish him
and if He wishes, He may forgive him." (Musnad Ahmad, Sunan Abu Dawood,
Sunan-An-Nasa i and lbn-Mai ah)

Typ*s *f Fra.ver
Satah (Prayer) is broadly classified into three categories of obligatiott: Farz, Sunnah ane
Nafil.

1,. Farz Prayer is that Prayer which is compulsory and ti

rejection of agreeing to its compulsive nature renders '.oJgs?* r
the denier outside the fold of Islam. The last words that the
P rophet ffi uttered befor e I

2. Wajib Prayer are compulsory, non-performance of his soul departed, were, \

l
which renders one a sinner. "Prayer, prayer and what
y our right hand p o ssesses, "
3. Sunnah Prayer is that additional voluntary Prayer (Musnad Ahmad)
which was performed by the Holy Prophet ffi. fney
are of two types:

186
 Clupter 4 The Articles of Faith, lihad and the Pillars of Islam

a) As-Sunnah-Al-Muakkaddah are those Rak'aat that were practised on a regular

basis by the Prophe tW.If these Rak'ant are abandoned, it causes the person to be
regarded as sinful.

b) As-Sunnah-a1-Ghair-al-Muakkaddah are those Rak'aat which were practised by

the Prophetffi on semi-regular basis. It is agreed upon that its abandonment
does not render one sinful.

Nafil is an optional Prayer that is regarded as an extra Prayer which brings about
more reward.

\umbet of Rak'aat

Name of Prayer Fatz Sunnah Witr Nafil Total Rak'aat

;-1:.
1. Fajr 2 2 (Pre Farz) Muakkadah 4

2. Zuhr 4
4 (Pre Farz) Muakkadah
2 12
2 (Post Farz) Muakkadah
(Pre Farz)
3. Asr 4 a' 8
Chair Muakkadah

1. Maghrib J 2 (Post Farz) Muakkadah 2 7

4 (Pre Farz)
Ghair Muakkadah 2
5. Isha 4 J 17
2
2 (Post Farz) Muakkadah

Iimesx of Prayers
{llah $6nrr Himself prescribed the times for the obligatory Prayers. It is stated in the
Qur'an:

"And perform As-Salat (lqamat-as-Salat), at the two

Do.."-=?=y...;o* r:

ends of the day and in some hours of the night [i.e. the
five compulsory Salat (prayers)1. Verily, the good Witr begins
The time of
deeds remove the evil deeds (i.e. small sins). That is a after Ishn prayer and
reminder (an advice) for the mindful (thosewho continues tnttil the time of
accept advice)." (Surah Hud, Verse: u4) Fajr prayer.

- : Shl'a believe that lslam allows one to combine the prayers of Zuhr and Asr and the prayers of N4aghrib and /sha. They perform the five
: . Jrayers on three occasions as opposed to five like the Sunnis.

187
Chapter 4 The Articles oi F'''::"' ' "'''- ' - :
I
a) As-Sunnah-Al-Muakkaddah are those Rak'aat that were practiseo L-- -, -:"
--:
basis by the Prophetw.If these Rnk'aat are abandoned, it causes the l-)Pl-ir').^
r---'-- -'-- --

regarded as sinful.

b) As-Sunnah-al-Ghair-al-Muakkaddah are those Rsk'ant which were practised b1'

the Prophetffi on semi-reguiar basis. It is agreed upon that its abandonment
does not render one sinful.

Nafil is an optional Prayer that is regarded as an extra Prayer which brings about
more reward.

Number of Rak'aat

Name of Prayer Farz Sunnah Witr Nafil Total Rak'aat

1. Fajr 2 2 (Pre Farz)Muakkadah 4

2. Znhr 4
4 (Pre Farz) Muakkadah 2 12
2 (Post Farz) Muakkadah
(Pre Farz)
3. Asr 4 -, Ghuir Muakkadah
8

-1. Maghrib J 2 (Post Farz)Muakkadah 2 7

4 (Pre Fatz)
2
5. isha 4 Ghair Muakkadah a
J 17
2
2 (Post Farz) Muakkadah

mesx of Prayers
lah ${has Himself prescribed the times for the obligatory Prayers. It is stated in the
rr'an:

\nd perform As-Salat (Iqamat-as-Salat), at the two

::ds of the day and in some hours of the night [i.e. the
Tlte tine of Witr begins
.five compulsory Salat (prayers)1. Verily, the good
:eeds remove the evi! deeds (i.e. small sins). That is a
after Isha prayer snd
continues until the time of
reminder (an advice) for the mindful (those who
Fajr prayer.
accept advice)." (Surah Hud, Verse: n4)

, rel eve that lslam allows one to combine the prayers al Zuhr and Asr and the prayers of t\,4aghrib and /sha They perform the five
:.ers on three occasions as opposed to five like the Sunnis

187
 ChaPter 4
The Articles of Fnith, lihad and the Pillnrs of Isi"'"

Starts after the break of the dawn*. Ends just before sunrise.

Until the shadow

When the sun starts its descent and the of everything becomes
shadows of things cease to decrease.
double its height.

In the late afternoon when everything's Just before the sunset.

shadow becomes double its height.

Until the red glow on

the horizon disaPPears.

Till (before) the dawn

but it is desirable to
offer it before midnight

Fotbidden Times for PraYer

to pray when the
There are certain times in which Prayer is forbidden. It is prohibited
sun is in meridian (at high noon) or is rising or setting. Even Nafil
prayer is not to be
in severa-
offered till the sun has risen well. The evidences for these times are mentioned
Ahadith. e.g. the Holy Prophet ffi said:

"Pray Fajr, then refrain from praying until the sun ,9'y=:--l.Llo*
has risen and becomes high, for when it rises, it
rises between the horns of Shaitaan and at that
Abu Dauood in his Sunni:
recorded thnt Abu Mgsoo'j.
time the l(uffaar prostrate to it- Then pray, for the
al- Ans nr i ^\$p r eP o r t e d th n :
Prayer is wirnesse d and attended until the shadow
ttrc Holy Propltetffi Prntre.i.
of a spear falls directly north (i.e., noon)' Then
the morning Praller in the
refrain praying' for at that time Hell is
from dnrkness (of the dnwn )
stoked up. Thenwhen the shadow moves forward,
Anather time, he PraYed i!
pray, for the Prayer is wirnesse d and attended,
when the dawn was shirtirt*
until you have prayed Asr. Then refrain from (or glowing). Then nftei
praying until the sun hos set, for if sets between that, he ahoays PraYed it
the horns of Shaitan and at that time the Ifuffaar the darkness (of the dazart
prostrate to it." (Sahih Muslim) until he passed rnoaq.

. When a white line can distinctly be seen on the horizcn

188
If
 :::r I The Articles of Farth, fihad and the pillars of Islam

hnditions of Prayer

1. Purity We must perform Wuzu before starting a prayer. Along

with our body, our clothes and the place of prayer
worship should also t're clean.

l, Satar Men should properly cover their bodies from navel to

Covering the Awrah*) knees. For women, the whole body should be properly
covered except the face and hands.

We must face the Qibla (towards Masjid-Al-Haram in

3. Facing the Qiblah
Makkah) during every Prayer.

Before starting the prayer, a person should make the

intention of the Prayer. We do not need to say it aloud
l, Intention
as it is a state of the heart. The proph"t #g and his
Companionqr$!always made the Niyyat in their heart.

We should offer each Prayer at its stated time. We

5. The Time of Prayer
must not delay it, and should perform our other work
later.

lothes During Prayer

s obligatory for every Muslim to cover his/her Satar whlle praying.The Satar for male
:rshippers is from the navel to knees. As for females, the scholars hold the opinion that
- . .'hole
body of the woman is Azurah in Prayer. However, they all agree that she may
- - ''\-er her face. Ibn Abd a1-Barr al-Maliki
asserted that there was an lima onthis issue.
': '.'fote:

"They haae agreed that the looman may expose her prayer.,,
face in

:.::rding the hands of the women some scholars consider them to be part of the Awrnh.
- . ',-e'er/ a vast majority of the scholars are of the opinion that the1,
are not part of the
' .-,)1.In the Qur'an it is mentioned:

"o Children of Adam, take your adornment (by wearing proper clothing) at every
M a sj i d'! ( Sur ah-Al-A' ra af, Ver s e : V)

-: - rody parts of men and women that are required to be properry covered whire off"r,ng praye,

r89
 Chapter 4 The Articles of Faith, lihad and the Pillars of Isi;

The meaning of "adornment" here is the covering of the Awrah. And the meaning
Masjidis "Prayer." Therefore, it means "Covel yot;Lr Awrah for every Prayer."

Co*:pr:l:ents CIf a Fraver

Each Rak' a/ consists of :

1. Farz acts
a) Takbeer-e-Tahrima b) Qayam c) Qir'at
d) Ruku e) Sajdah f) Qa'dah

If any of these acts is left out, we have to repeat the Snlah'

Z Waiib acts
If any Wajib item is left out then we must perform Saidnh Snlru (Prostration due
forgetfulness) as this shall compensate for the defect in our prayer.

3. Sunnah acts
If any item classified as Sunnahis ieft out due to mistake,no Sajdah Salru is necessal
and the Salah does not become void.

4. Mustahab acts
Mustahhab is that act which is recommended, but not obligatory. You will'r=
rewarded if you do it, but not punished if you leave it. In the terminology of Fiqlt, -'-
is sometimes substituted with the word Mandub.

Method of Prayer
a Intention
This means to have t};re NiYat to perform the Prayer. For this, stand erect while facing
tine Qiblah (Ka'abah) and make the intention of PraYer in Your M
heart.

& Takb*er*e-Tahriur* "S"fieft

The Prayer starts by saying Takbeer. One rvho is performing
the Prayer, raises his hands in such a way that his thumbs
touch the earl0bes while the women raise their hands beneath
till their shoulders and say ;ifrN This is called Takbeer. After
saying Takbeer, eating, drinking, talking, looking around,
laughing and playing are prohibited.

lr-'* r90
-::altter 4 The Articles of Faith, lihad and the Pillars of lslam

I Qayare
in an erect position in the Prayer and recite a portion of the
Qayam means to stand
Qur'an. After saying Takbeer, stand erectly then fold the right hand over the left
hand below the navel. The women fold their hands in the same way but keep them
on their chest andrecite Sana.

I Sana

3*'i)rs5 c/JErc)6saiil'djqr5d,FJ-fi\) lev5i

" O Allsh we declare Your purity and praise You and Your name
is full of blessings and Your greatness is supreme, and none is
worthy of worship, except YoLL."

o T a'awuz
Then recite Ta'awuz:

tGit$Fr
"l seek refuge uith Allah from the accursed Shaitan."

.\iter Ta'awuz, recite Tasmia:

+ rasntia
ch4;g\i4\,^w,
"ln the name of Allah, the Most Gracious, the Most Merciful."

: reciting Tnsmia, recite Surah-Al-Fatihah.

t R.eciting of Surah-Atr-Fatihah
Surah-Al-Fatihah must be recited in every Rak'at of each Prayer. Ubaidah ibn-us-
:amitrl$narrated that the Holy Prophet ffi said:

-
The Prayer would not be accepted from one who does not recite the opening of the
B o ok ( i. e. Sur ah-Al- Fatihah )."

t9t
Chapter 4 The Articles of Eaith, lihad and the Pillars of Islam

b:6'tLylw \Vy a sj;)\ 2;",)y 6

r$l\ i,Ljl d iili \ a; i.|At
6,*;riGfl\LWalltL$lt'$y
"Praise be to Allah, the Cherisher and Sustainer of the Worlds. Most Gracious, Most
Merciful. Master of the Day of Judgement. You (Alone) we worship, andYou (Alone)
we ask for help. Show us the Straight Way. The way of those on whom You have
bestowedYour Grace, not theway of thosewho earnedYour anger, nor thosewho
went astray." (Surah-Al-Fatihah, Verses: t7)

After Surah-A1-Fatihah, say Aameen and then recite any other Surah or at least three
Ayaat of a Surah. This is to be followed in the first two Rnk'aat of each FarzPrayer
and every Rak'at of Sunnnh andNafilPrayer. Then say Takbee, 6{Nand perforr
lhe Ruku.

Now bow down and place the palms firmly on the knees
while the legs are kept straight and a little apart. The back
must almost be parallel to the ground. It is the Sunnah to
make the height of the head equal to that of the hips, during
Ruku. Now recite the followingTnsbeeh-e-Ruku three times:

Mtc;oea
"Glory to my Lord the Great,"

a ''. ,a:r: : t-i .::

Now raise your back again to a complete standing position.

When rising fuomRuku, recite Tasmee':

'*j*6-xr€
" Allah listens to one who praises Him."

Then say Tahmeed:

{r4}t ertW
" Our Lord, praise is only for Yo'u."

Then say Takbeer $I(Nand perfor m Sajdah.

192
Chapter 4 The Articles of Faith, lihad and the Pillars of Islam

S * =i: 1,E:':+ s1.:,:;ltr + r:,:

=]
In this position, a person prostrates in front of
Allah${. This is called Sajdah.For Sajdah, first place
the knees and then place your palms on the ground.
Then place the forehead upon the floor between the
palms in such a way that the nose touches the ground.
Keep the arms away from the sides and place the Soidoh
hands parallel to the shoulders. Now recite the
f ollowing T asb e eh- e- S aj dah, three times :

a;EtE6q
" Glory to my Lord, the Most High."

Now say Takbeer SlfrSfiwhile rising back.

_::
,: ,. --

Now rise back and sit. This brief sitting period between the
two prostrations in each Rsk'at is known as lalsa. After the
lalsa, the second Snjdah is performed in the same way as
the first. Now while reciting Takheer, rise from the Sajdalt
and stand up for the second Rak'nt. Perform the second
Rak'at in the same manner as the first, except that in
Qayam, Snna and Ta'awuz are not repeated. After the
second Rak'at is completed, sit for Qa'dah Uln. Jo lso

Q*'*.:ir
FajrPrayer and other lwo Rak'aal prayers have one Qa'dah which is called Qa'dahUla.
The other four prayers i.e., Zuhr, Asr, Maghrib andlshahave two sittings, Qa'dnhUln
and Qa'dah Akhira. Qa'dnh l-lla is perf ormed after the second Rak'at and Qa'dah Akhira
is performed at the end of the prayer. While sitting in Qa'dah, keep the back upright,
place your hands flat on the thighs and recite At-Tnhiyyat.

At-Tahiyyat

'&i)t$airi51J'ai(=;p56ffi)b4baHll
,64 tt *r ob &i W;55 t$Vrr
^rr'f;ry Qo'doh

r93
Chapter 4 The Articles of Faith, liltad and the Pillars of Islam

a S ai * xh i F;:+ :,r i'.ii:ii;t'.- :

In this position, a person prostrates in front of

Allah${. This is called Sajdah.For Saidah, fitst place
the knees and then place your palms on the ground.
Then place the forehead upon the floor between the
palms in such a way that the nose touches the ground.
Keep the arms away from the sides and place the Soidoh
hands parallel to the shoulders. Now recite the
f ollowing T asbeeh- e- S aj dnh, three times :

A;E\A)oq
"Glory to my Lord, the Most High."

Now say Takbeer /ilffiwhile rising back.

i* i:=i s r:
Now rise back and sit. This brief sitting period between the
two prostrations in each Rak'at is known as lalsn. After the
lalsa, the second Sajdah is performed in the same way as
the first. Now while reciting Takbeer, rise from the Sajdah
and stand up for the second Rak'at. Perform the second
Rnk'at in the same manner as the first, except that in
Qayam, Sana and Ta'awuz are not repeated. After the
second Rak'at is completed, sit for Qn'dahUla.

a Qa'dah
FajrPrayer and other two Rsk'aaf prayers have one Qa'dah which is called Qa'dahUla.
The other four prayers i.e., Zuhr, Asr, Maghrib andlshahave two sittings, Qa'dahUla
and Qn'dah Akhirn. Qa'dah llla is perf ormed after the second Rak'at and Qa'dnh Akhira
is performed at the end of the prayer. While sitting in Qa'dah, keep the back upright,
place your hands flat on the thighs and recite At-Tnhiyyat.

a At-Tahiyyat

@tr1;lairwl;,E;pbilffib4$..3;#il
ctlr4tuto?&iWr5.{t?i)grr^b(W
Qo'doh

193
Chapter 4 The Articles of Faith, lihad and the Pillars of Islam

" Allworship , in words alld actions and with wenlth is for Allah alone. Our greetings of
peace to you O Prophet ( ana AUalt's blessings and abundances, and n'Lay peace
ffi)
greetings be on us and on all the airtuous seraants of Allah."

Then recite Tashalthud:

$ Tasherhhur{

;i)frjrj,ffgUJ4iitja"r9AtSt.rtu$,l
I bear witness that there is no god but Allah nnd I bear witness thnt
;.

"
l

Muhammad (W it the uorshipper and Messenger of Allah."

i

When sitting for TashalrhtLd, make sure that your back and head are up straight
While reciting Shahadnh during At-Tahiyyat, fold the fingers of your right hand and
I
point your index finger towards the Qiblah. After Tnshahhud, recite Durood-e-lbrahini.
I

* Durood-e-{brahirni
I

(4'W eiit;*.r ;) )t IF ; *\:;\& r{;W rP Ct e i'ir.,y,y #,

"

WW eitt.*.t ;) )l & ; *b;&

ofiUW tP al e it3,y 4U #l
" O Allah shower Your blessings on Muhammad ffi) and his family, as You did on
lbrnltim 6&)\)and his fnmily. No doubt You nre deseruing of nll praise and are
Venerable.O Allah shower Your abundance on Muhnmmad ffi) andhis family, as
You did on lbrahim(Wl andhis family. No doubt You are deseraing of nll praise
and are Venerable."

After reciting Durood, recite the following supplication:

i Supplication

,)#rw'o\;iffi twj&):\.uir;wtfrec$ats)
'j_C;_"*#,1;uaysi
"4\r)ts:];f
194
Chapter 4 Tlrc Articles of Faith, lilud and the Pillars of Islant

" O Lord! Make me one who establishes regular Prayer and also raise such among
*y
my progeny. o our Lord! Accept my Prnyer, O our Lord! Grant forgiaeness to me, my
-uill be established."
ptarents nnd (atl) tlte belieaers on the day when the reckoning

$ Salam
Now end the Prayer by turning your face to the right and saying Snlam:

"uUt:xry#)S:il
"Peace be upon you and the Mercy of Allah."

Turning foce io the right Turning foce to the left

Then turn your face to the left and repeat the same words. In this way, Prayer is
completed.

itr Ptayer
:,e lNitr Prayer is one that the Prophetffi practised and Do vo..5f3ow
:ich he encouraged others to practise' As such, Abu Hur nir ah,1$9 s ai d : " The
, ::r'i.ng Witr comes under Sunnah al-Muakkadah while
il ts Wajib ' It
Holy Prophet ffi
adaised
- : ording to the Hanafi school of thought , me to do three things and I
, :erformed only in the lshn Prayer. There are three am not leaoing them till I
: -. ,tttt inWitr. The first two Rak'aaf are performed just die; to fast for three daYs of
,= the two Rak'ant of Earz Prayer. In the lasl Rak'aat, eaery month, to pray Salat-
-
=: reciting Surah-Al-Fatihah and another Surah, ul-Duha (Chaasht) and to
-.-e saying Takbeer, both hands are raised up just like pray Salat-ul-Witr before I
, '.e time of starting of the Prayer (women raise their sleep." (Sahih Bukhari and
-is till the shoulders), and lhen Du'a-e-Qunoot is Sahih Muslim)

: --1.
:Ll.

r95
 Chapter 4 The Articles of Faith, lihad and the Pillars of Islant

Elu'a-e-Qun0CIt

w
itt
JJ ,15',lprffi\
c9tr<.
)rJ
o> o
t
9 zlztcl
V:P 4y iW ; d3 a j ri a$Xdu\1#"a'4
'Ht{Kt\d$:t$\',{,t:t66lAt6
" O Ailah! We ask you for Your help nnd beg for forgizteness, We haue faith in Yott and
depend upon You. We praise You greatly and thank Yau snd are not ungrateftLl.
We isolate ourselaes and reject the one uho disobeys You. O Allah!We adore and
ruorship only You; we offer Praqer only for You and prostrate only before You. We turn
only towards You nnd lrcpe for blessings only from You. We fear your
ptrnishment; surely Your punishment is for the nonbeliezters."

$:+i<iai-: Sat:.:..
It is sometimes necessary to r-nake up for any mistake made during the prayer. If an''
Fnrz act is delayed or any Wajib act is left out, Sajdah Saha is performed which refers t:
two prostrations for missing an obligatory act of prayer, unintentionally. These trr':
prostrations are made at the end of Prayer. Most of the scholars, including those fror:
the Maliki, Sha{a'i, and the Hanbali Schools, are of the opinion that these tu-:
prostrations are made during the Prayer before Salnm. However, the Hanafi Schoc,
holds that these two prostrations should be made after making one Salam to the righ:
Here it should be noted that if any Fnrz act like Takbeer, Qir'at, Qiynm,Ruku or Snjdnlt',.
missed, then the Prayer has to be repeated. However, it a Farz act has been repeated, th.
Sajdah Snha will compensate for the mistake.

Once the Holv Prophetffioffered five Rak'anl in the ZuhrPrayer. He was asked, "Is th€:'.
an incrense in the Prayer? " The Prophetffi said, " And whnt is it? " The Companions;i.-:
said, "You hnue prayed fitte Rak'ant." So he bent his legs and performed two prostrations=
(of Saho). (SahihBukhnri) Thus the two prostrations of Sajdah Saha made at the end c,
prayer was a confirmed Sunnaho{ the Holv Prophet ffi It is recorded from Abu Saeecl a,-
Khudri4S that the Holy Prophetffi said:

"If one of you has some doubts during his Salah and he does not recall (the number
of Rak'aat) he has prayed, three or four, then he can put an end to his doubt by
performing Salah according to what he was certain of (the lesser amount) and then
making two Sujood before Salam." (Sahih Bukhari, Shahih Muslim)

-
Allah {{made the Holy Prophet-ffigo through so that his followers could be guided in times of confusion

196

i
t-
 Chapter 4 The Articles of Faith, lihad and tlrc Pillars of Islam

ft"e*.ards of Nafil iSupererogare*ry) Frayers

In Prayer, there are virtues that are not found in any other form of worship. NafilPrayer
has been legislated to make up for any deficiencies ieft in the performance of Farz
(obligatory) Prayers. Abu Hurairah ,($ reportecl that the Holy Prophet ffi said:

"The first thing that the people will be called to account for on the Day of Resurrection
will be the Prayers. Our Lord will say to the angels although He knows better: 'Look
into the Prayer of my servant ta see if he observed it perfectly or has been negligent in
it, So if he observed it perfectly it will be recorded to his credit, but if he had been
negligent in it in any woy, Allah will say: See if My servant has any supererogatory
Prayers. Then if he has any supererogatory Prayers, Allah will say: 'Make up for the
deficiency in My servent's obligatory Prayer with his supererogatory Prayers.'
Thereafter, all his actions will be examined in like menner" (Sunan Abu Dawood).

Tahaijud Praver
- lis Prayer is offered late at night . It is considered a penance for evil deeds and it erases
: rS. A person who offersTnhajjud Prayer, comes closer to A1lah $5. R"garding its
.:islation in Islam, there are a number of Ahadith that reiterate the importance of
: ,tiiud.It is narrated that the Holy Prophet ffi said:

the salutations, feed the people, keep the ties of kinship, and
"O people, spread
pray during the night while the others are asleep and you will enter Paradise in peace."
(Al Mustadraak, Ibn Majah andTirmizi)

ngregati<>nal Frayers
- .1tms are instructed to perform congregational pravers in a Masjid. Performing the
",'-erS iI-I congregation is aWnjib or Sunnsh Munkkadsh. Only FnrzPrayers are to be
'
, ed in congregation. While the Sunnah and Nafil are offered individually. Many
h ,:ith discuss the superiority and importance of Prayers in congregation. The Holy
j.ra
:ret ffi is reported to have said at different occasions:

"Preyer in congregafion rs twenty-seven times superior to a Prayer performed

in div idually." (S ahihain)

By Him inwhose hand is my soul! I have considered ordering afire to be kindled and
.ten ask someone to lead the people in Prayer. And then go to the rnen (who did not
attend the congregational Prayer) and burn their houses over them." (Sahihain)

197

J
{

Chapter 4 The Articles of Faith, lihad and the Pillars of Islam

"If there a.re three men in a village or desert and Prayer is nof established among
them, then Shaitan takes mastery over them. So be with the congregation since the
wolf devours the remote (stray) sheep." (Sunan Abu Dawood)

Muslims are excused from congregational prayers only in case of rain, extreme weather or
illness. Muslim women are allowed to join the congregation but offering prayer in their
homes is better f or them.

Friday Frayer aiat-ul-jur:-rah)

(S
D:x:"5"o*
Snlnt-ul-ltLmah is a congregational prayer performed on
Fridays and replaces the Zuhr Prayer. It is compulsory The Holy Prophet ffi said:
" Allah sets a seal on the
upon every adult Muslim who is sane and free to perform
it in congregation. Women may join the congregation or heart of one who omits three
may performZuhr Prayer instead. Work, business and consecutia e F riday pr ay ers
due to laziness" (Tirmizi).
entertainment are prohibited during the Friday Prayer
time. Allah ${ruyt in the Qur'an:

for Friday Prayer, then hasten to the

"O you who believe! When the call is made
remembrance of Allah, and leave aside business. That is better for you, if you know."
(Surah-Al-Jumah, Verse : 9 )

When the Aznnn is called, four Rnk'ant Sunnah are offered individually in a low voice
Af ter the second Azaan, lhe lmant (Prayer Leader) delivers a Khutba (Sermon) whicl'.
consists of two parts; the first part is based on the explanation of the Qur'anic verses ani
the other part focuses on the general affarrs of the Muslims.

Then lqantah" is given which is followed by two Rak'aat Enrz offered under the leadershii:
of the Imam. After that, two Rak'aat Sunnah are offered individually. There is no Fridar
Prayer without a Khutba.In Islam, Friday is considered to be the best day of the week
The Prophet ffi said:

"The best day on which the sun rises is Friday. Do you know
(On Friday) Adam ('rb$\) was created and on that
day he entered paradise and on that day he was The Prophetffideclared

expelledfrom paradise. And the Final Hour will also Snlah, "the Mi'raaj
(ascension) of the Momin
come to poss on Friday." (Sahih Muslim)
(belieaer),"

If a person misses Friday's congregational prayer, he

should offer the usual Zuhr prayer.
The second call (to prayer), given immediately before the prayer commences

r98

L.
 -..-.. ,
The Articles of Faith, Jihad and tlte Pillnrs of Islnrtt

:parations for Friday Praver

Il is Sunnalz to cut nails, take a bath (Ghus l), wear the best clothes and put on Etr
scent) before going to perform the Friday Prayer.

Reciting Surah-Al-Kahf on Friday is another Sunnah with great rewards. The Holy
Prophet ffisaid that whoever recites the first ten verses of Surah-Al-Kahf before
Friday Prayer will be protected fuonDajjanl and the punishment of the grave. The
;{o1v Prophet ffi also said:

"Whoever recirbs tite entire Surah-Al-I(ahf on Friday, Allah will give him a tight titt
the next Friday." (Baihaqi)
I
\luslims should go to the Masjid early for the Friday Prayer. The Prophet ffisaid:
l1

I
"If one washes himself and then goes to Friday Prayer, it is considered as if he
I donated a camel for the sake of Allah. However, if he goes in the second hour, then it
is considered as if he donated a cow; and if in the third hour, then as if he donated a
big sheep; and if in the fourth hour, then as if he donated a chicken; and, if in the fifth
hour, then as if he donated an egg. Then, when the lmam storfs delivering the
sermon, the angels close their registers and listen to it."
(Sahih Bukhari and Sahih Muslim)

It is important that Muslims go for the Friday Prayer early and listen to the Khutbn
(Sermon) from the very beginning. During the Khutba, a Muslim should focus on the
lesson of the Khutba and avoid distractions. It is forbidden to speak, sleep or do some
thing else while listening to the Klrutbn. The Holy Prophet |W once said:

"If you tell your friend to pay attention on Friday, while the Imam is delivering the
Khutba, thenyou have committedvain talk (which is sinful)." (Sahih Bukhari)

I Muslims should be respectful to others, especially during Fridav Prayer. For

example, it is disliked to walk between the rows of the people who are sitting during
the Friday gathering, unless there is an empty spot to fill.

. The Proph d W said that there is a special hour on Friday, during which Allah 1S
will respond to those who make Du'a to Him. The Prophet ffi"r.ortuged Muslims
to remember Allah $$ and make Du'a to Him at this time. It is also recommended
that we send abun dant Durood (peace and blessings) upon the Prophet ffi on Friclay.

WHffiS 199
Chapter 4 The Articles of Faith, lihad and the Pillars of Isla

Friday's Sunnatg.{cts
'

-#/-
tn\
Y
Clip Noils Use Miswok Toke o Both

d*dSfrUiiJ;,.
i-&u'K; stHJW?*r1
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u rq 5n3rurlJl'JE
[;
-{6
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Use Surmo Use Etr (Scent) Recite Suroh-Al-Kohf Recite Durood-e-lbrot -

F,id Frar,-er
Eid prayers are performed on the occasions of the two Do__youknow r
main Muslim festivals, i.e. Eid-ul-Fitr and Eid-ul-Azha'
Eid-ul-Fitr is celebrated on the 1st of Shawwal, which
The time for Eid PrnYer i;
anytime after sunrise but
follows the Ramadan fasting whereas Eid-ul-Azha is
before noon. LlsunllY, Eid-
celebrated on the 10th of zilHali following the completion
ul-Azha Prayer is offered ;r
of Ha1j.
little earlier than the Eid-ul- <

Filr prnyer,
Muslims start the Eid day with the congregational Eid
prayer in the morning. Eid prayer s are Waiib on all those
Muslims on whom Friday Prayers are obligated' Eid Prayers are congregational Pra\-e:.
and we cannot perform them individually' These Prayers are not a
substitute for the F.,
praver. There is no Qnza (Delayed Prayer) for Eid Prayer'

i
200
l;,tt I Chapter 4
x- 1---- -'-
lil( - -1'.,-.::

&'flethr:*
The method of prayer for Eid-ul-Fitr and
Eid-ul-Azha is the same. For this prayer, .a
?
no Azaan or lqamah is required. The prayer .rl!t
i .?
consists of two Rak'nat, :Q
L

:1t
I

When f}ae Im am recites T akb eer - e-T ah r im a *ffli ',.:&

I
l in a loud voice, ttre Muqtadls (followers) r,;''
.€;{
,l
I

.rri.:- X
I

should also say tb.e Takbeer in a low voice,

I

I
and fold their hands below their navel as '',il, I
l
I
in other prayers. Both the lmam and the
-\ I
Muqtadis now recite the Snna in a low
't;l voice. After reciting Sann, the lmam raises
-t
I both hands upto the ears and says the
".
Tnkbeer in a loud voice. Tlne Muqtadis also
1

-i
I
raise their hands upto the ears and say the Takbeer in a low voice. Tb.e Imam and the
\4uqtadis should.then lower their hands and keep them hanging by their sides. They
L

-- should repeat saylng of Takbeer and raising and lowering of hands twice. After the third
Tnkbeer, the hands are to be folded in the usual manner. The lrnam shall now recite
_. -.tsrniyn, Surah-Al-Fatihah and some other Surah. The Muqtndls should listen attentively
:.:rd not recite anything. They should only say Aameen in a low voice after Surah-Al-
- atihah. After this, the first Rak'at should be completed in the usual manner.

: the second Rak'at, lhe lmam recites Tasmiya, Surah-AI-Fatihah and some other Surah.
.'te Muqtadls should only listen attentively and just say Aameen after Surah-AI-Fatihah.
-,:ter this, t}re lmam raises his hands and recites the Takbeer in a loud voice. Tlne Muqtadis
. -so raise their hands and say the Takbeer in a low voice. They should now bring their
- ,.rds down and keep them hanging by their sides. The hands should be raised and
,.
ered and the Tnkbeer is said two more times. Both the Imsm and the Muqtadis now say
-: more Takbeer without raising their hands and bow down lor RtLku. The second Rak'at
- -'-rld be completed in the same manner.

- =: tlre two Rak'ant of prayer are over, the Imam delivers the Khutba in two parts, with a
:: L-.reak in between. In the KhtLtba of Eid-ul-Fitr, the Imam revises the payment of
.t-ul-Fitr*, and in the Khutbn of Eid-ul-Azhahe explains the commandments about
, :..-rifice of animals .The Klrutbn is StLnnnh and should be listened to attentively.

t :r to omit the Eid prayer without any valid reason, as it is Wajib (compulsory).

.-:,.tnt of charity that has to be taken out and given to the needy, before the Eid prayer, on behalf of every member of the family.

201
 The Articles of Faith, lihad and the Pillars of Islam

thod
rmethod of prayer for Eid-ul-Fitr and
-s7-Azha is the same. For this prayer,
lruan or lqamah is required. The prayer {*?-
sists of two Rak'aat. :'
err the lm am recites T akb e er - e-T ahrima
ft)
::J,
loud voice , the Muqtadis (followers) f.:
{q
uld also say the Takbeer in a low voice,
fold their hands below their navel as
'ther prayers. Both t}.e lmam and the
failis now recite the Sana in a low
-. After reciting Sana, t}"":.e lmam raises
h hands upto the ears and says the
beer in a loud voice. The Muqtadis also
: = ::r€ir hands upto the ears and say the Takbeer in a low voice. Tlne Imsm and the
' ,.;'is should then lower their hands and keep them hanging by their sides. They
-.1 repeat saying of Takbeer and raising and lowering of hands twice. After the third
"
,.: | , the hands are to be f olded in the usual manner. The lmam shall now recite
, '.',.1, Sur'ah-a1-n'atihah and some other Surah. The Muqtadls should listen attentively
- .: .'.ot recite anything. They should only say Aameen in a low voice after Surah-Al-
, .:.alr. After this, the firstRak'at should be completed in the usual manner.

- ::.e secon d Rak'nt, recites Tasmiya, Surah-Al-Fatihah and some other Surah.
tlne lmam
- t.I',tqtndis should only listen attentiveiy and just say Aameen after Surah-Al-Fatihah.
=
=: this, the lmam raises his hands and recites the Takbeer in a loud voice. The Muqtadis
. -- raise their hands and say the Takbeer in a low voice. They should now bring their
..- ls down and keep them hanging by their sides. The hands should be raised and
ered and the Takbeer is said two more times. Both the Imarn and the Muqtadis now say
. more Takbeer without raising their hands and bow down for Ruku. The second Rnk'at
,-uld be completed in the same manner.

-. :er the two Rak' ant of prayer are over, the lmnm delivers the Khutbnin two parts, with a
, - --rt break in between. In the Khutba of Eid-ul-Fitr, the Imam revises the payment of
: ' l.r.,lnt-ul-Fitr*, and in lhe Khutba o{ Eid-ul-Azhahe explains the commandments about
-= sacrifice of animals. The Khutba is StLnnsh and should be listened to attentively.

,. a sin to omit the Eid prayer without any valid reason, as it is Wajib (compulsory).

::ec fic amount of charity that has to be taken out and given to the needy, before the E d prayer, on behalf of every member of the family

r
201
I
Chapter 4 The Articles of Faith, lihad and the Pillars

aiat-u?-janaz ah {T}ee F*x'rera1 Siraver}

*Q

When a Muslim dies, the communitY is

obligated to perform Salat-ul-lanazah (the
funeral prayer) for him or her. It is an
important act in Islam and a divine service
for the deceased. The Holy Prophet ffi
commanded it to be done for a1l the
deceased Muslims. It becomes obligatory on
all Muslims in the area until some of them
perform it. Scholars of Islam call this Fnrz-e-
Kifayah which means if some Muslims
perform it, they will be rewarded for it and
the rest of the community is not obliged to
repeat it. The reward for performing and at tending Salnt-ul-lnnnzah is great. The Ho1
Prophet ffisatd:

"Whoever follows afuneral procession and offers the prayer for the deceased, will gain
"..'g Qeerat of great reward. And if he follows until the dead person is buried, he will be
rewarded two Qeerats."When Abu Hurairah,{,&, was asked , "WhQt are the two
',

Qeerats?" He answered: "Great rewards like two huge

mountains." (Sahih Bukhari)

,i;.:.,.., .- .:'-: .,..,". ''

The entire funeral Prayer is performed in a standing position as there are no Sujood, Rti''
and.luloos in it. Those performing the funeral Prayer should form rows, preferably thre.
five, seven or nine while facing the Qihlah, with the coffin of the deceased placed in fro:
of the [mam. The people who are offering the funeral prayer have to first make tl'
intention in the following words:

"l intend offering the funeral prayer for the pleasure of Allah
os tt , Most High
and as a Du'ct for the decessed."

After making this intention, r,r,hen tlte Imam says the Takbeer-e-Tohreern.ah, people shou-:
raise both the hands up to their ears just as they do for the Takbeer and thereafter, tie the
hands below the navel and recite the Snnn'

After that, they should say Takbeer againbut should not raise their hands. They shou- '-
'
then recite the Durood It is preferable to recite lhe Durood-e-lbrahimi that is recitecl :
prayer. Then they should again say the Takbeer without raising the hands. After t1''''
Tnkbeer,they sfies1d make Dr.L'nfor the deceased. Then they should say the last Takl':"
and say tb.e Tnsleent This marks the end of the funeral Prayer.

202
 Tlrc ,Trficles o.f F nith, lilutd ard tlte Pillars of Islam

The Missed or Delayed) Prayet

iirt genuine circumstances, when a person is not able to perform the obligatory
l,r'ithin the prescribed time limit, the Prayer must be performed as soon as one is
do so. The obligatory Prayer performed after the prescribed time is known as
he missed Prayers are offered in the same manner as the regular Prayers are
rl. For example, if the Fajr Prayer is missed, two Rak'aat (Farz and Sunnah) should
:ed as soon as possible, preferably before the time of Zuhr Prayer has begun.
er, Sunnah Rak'aat of Qaza Zuhr, Asr, Maghrib, and Isha are not offered but the
ik'aat otWajib ulWitr of lsha have to be offered.

The Shortened) Prayer

E ttt" Most Merciful has made Prayer easy upon us during the tiring times of travel.
sintheQur'an:

: '.,7 when you travel in the land, there is no sin on you if you shorten your Salah."
( Sur ah-Al-N is a, Ver se : rct)

, :i shortening the Prayers is known as Qasr. Not all the prayers are shortened; only
--.
-:,'and[shaPrayerswhichhave4FarzRak'aa/areshortenedto2Rak'ast.The3 Wajib-
. of Isha have to be offered even while travelling. According to most schools of
:,-.:, u,henever someone wants to shorten his or her prayers while travelling, the
-r-rg stipulations have to be followed:

-'.e distance travelled has to be at ieast 48 miles (77* kiiometers)or more.

,rne rvhotravels the distance of 48 miles (77 kilometers) and after arriving at his
::stination, does not intend to remain there for more than 15 days.

\ traveller who intends to stay at his destination for at least 15 days rvill be considered
a traveller for the duration of his or her journey only. However, Ibn Abbas ,(hr
reported that:

"During some of his journeys, when the Prophet stayed for nineteen days, we would
not pray the complete Salah. However, if we stayed longer than that, we would
perform the whole Salah." (Sahih Bukhari)

.{ccording to a number of Imams and scholars, a traveller can shorten his Pravers as
long as he is aw,ay from his hometown and does not know the duration of his stay
outside his city. They say that the Holy Prophet ffi t-rer.er set any fixed number of
days during which a traveller can shorten the prayer.
--. Derson who sets out with the intention of eventually travelling three manzils (approx.77 km)is regarded as a Musafirinlhe Shariah
- -::her groups of scholars believe the minimum distance to be 88.7 Kilometers.

203
# Clto1:ter 1 The Articles of Faitlr, lihad and the pillars of Islnn:

If a resident is praying behind a traveliin g Imant in a congregational praver, he mus:

'
complete his remaining two Rak'aat after the lrtam's Tasleem, but if a traveller rs
saying his prayer after a resident Imnm, he has to complete his four Rak'natand is noi
allowed to make Qasr even if he joins the salahin the third Rak,at.

Private Prayer (Du,a)

Allah t$6 ir the Solver of all our difficulties and problems. We seek help from Him i:
adversities and turn to Him for guidance and relief. Such invocation is called Du'a. Allah.€.
says in the Qur'an:

"...Invoke Me, [i.e. believe in My oneness (Islamic Monotheism) and ask Me for
anythingl I will respond to your (invocation)..." (surah-Al-Momin, verse: 6o)

The Qur'an teaches us to pray and ask for Allah's

$6 n"tp and guidance. We must kno-,
the way to ask for His forgiveness and protection. Surah-Al-Fatihah is an example c
invocation given by Allah $5ror our guidance. The eur,an savs about Du,a:

"When My servants askyou (the Holy prophet

ffi )
concerning Me, I am indeed close (to them): I listen Do.,I:..__1,510*
to the prayer of every suppliant when he cslls on
Me: Let them also, with a will, listen to My call, and
It is strictly forbidden in
believe in Me, that they may walk in the right way.,,
Islam to inuoke the
nssistnnce of Prophets,
(Sur ah-Al - B a qar ah, Ver s e : fi 6 )
Saints or Angels etc. We
must only ask Allsh dq ,fo,
According to a Hadith , Du'a is the weapon of a believer.
hclp, guidnnce or sttpport o.r
The Prophet ffi is reported to have said:
nnv kind. To nsk or beg
anyone besides Allnh d6'r,
"Nothing can avert the decree of Atlah except
grant any uishes or answer
supplication, and nothing increases life except
the prnyers is shirk.
virtuous deeds." (Tirmizi)

"Nothing is dearer to Allah than one's supplication to Him." (Tirmizi, Ibn Majah)

'And He gives you of all that you ask

for. . ." (surah lbrahim, verse: i4)
Allah t!6ir Eternal and Absolute and does not need our pravers. it is we who need FL.
help, guidance and protection. He bestows His blessings, without being asked, to tr-
=
believers and the nonbelievers in the same manner.

204
 I
.:

Chapter 4 4 The Articles of Faith, lihad and the Pillars of Islam :.

,::

However we need to pray to Allah $5 fo, our own consolation and spiritual uplifting'
There are no prerequisites for private prayer. It can be invoked at anY time, in any q
language at any place. We can be vocal or pray siientiy in our heart. Allah ${tuyt in the
Qur'an: 7
a
|,
'And if you (O Muhammadffi ) speak (the invocation) aloud, thenverily, He knows
the secret and that which is yet more hidden." (Surah TaHa, Verse: 7)

Bef ore starting tne Du'a, \Ne should send btressings on the Proph "t W and then seek
-\11ah's ${forgiveness, His guidance and mercy. We should invoke in the favourable
rnoments and occasions which are mentioned in different Ahadith.

Favourable Moments for Acceptance of Du'a

r On Fridays
o After every Farz Prayer
. Iri'the later half of the night
o In thb month of Ramadan
r At the time of breaking a Fast
o Between Azaan andlqamah
. On the day of Arafah
. During the Sajdah
o At the time of rainfall
o While travelling

-rr,
;t1c i- c *li] PraVq:r
i Direct Communication with Allah C6
The greatest benefit of prayer is that it is a form of direct communication of a believer
rr.ith Allah ${ without any intermediary. It is the chief reason why Prayer was
dearest to the Holy Prophet ffi . Once, he declared that the Praver of a believer is his
o\4,n ascension in which he is raised to the presence of Allah d6. U" asked the
.Jtr
Lompanronsffito offer their Prayer as i{ they were standing in front of Al1ah d6. U"
said:

'you should worship Allah, as if you see Him; if you do not see Him, He surely sees yolt."
(SahihMuslim)

7
205
Chapter 4 The Articles of Faith, lihad and the Pillars of Isi,,"

a Complete Submission to Allah ${

Basically, Prayer consists of recitations from the Qur'an and glorification of Allah 15
accompanied by various bodily postures, such as standing, bowing, prostrating et.
Through these postures, a believer shows his insignificance, submission and humili:
to Allah d6. fn" Qur'an states:

"successful indeed are the believers. Those who offer their Salah (prayers) with all
so le mni ty an d full s ub mi ss iv enes s." ( S ur ah -Al - M o minun, Ve r s e s : r z)

When a Muslim faces the Qiblah (the direction of prayer) he knows that he must tur
his heart away from all other things except Allah C6. Wtl"., he realises that he
standing in front of Allah $S, having folded his hands and arms, it is a sign <

humility and defeat in front of Allah C6. I" this posture, a Muslim also brings to min
the Day of Judgement when he will have to stand and account for his deeds. Thu
Prayer reminds the believer of his total dependence on Allah $6fo. everything.

\Strengthening Faith and Developing Taqwa (Piety)

Prayer strengthens the faith of a believer and reminds him that he has to f ollon' :,
the commandments given by Allah ${and he is constantly reminded that Allah .;5
is watching all his deeds. Prayer develops Taqwa (Piety) and fear of Allah $5ir-r ni.
A person who prays to Allah$5flr" times a day not only affirms his faith in t:..
unity of Allah d6, h" is also conscious of his duties towards his fellow beings. T:.
Qur'an says:

"Those who believe in the Ltnseen, are steadfast in prayer and spend out of what
We have providedfor them." (Surah-Al-Baqarah, Verse: j)

o Refrain from Doing Evil

This continuous reminder also keeps the conscience of a believer alive and functionr::
in a proper manner. As a result, the believer always tries to refrain himself from doL: :
wrong and do good deeds. Hence, Prayer protects a believer from doing evil a: :
keeps him away from sins. The Qur'an confirms this in the following words:

"Establish Prayer, for verily Prayer restrains from shameful and unjust deeds."
( Sur ah-Al-Ankab o o t, Ver s e : 45 )

206
:| + The Articles of Faith, Jihad and the Pillars of Islam

j'emoval of Past Evil Deeds

-r:..\'€r also removes our past evil doings. Once the Holy Prophet ffi'said that after
, -- ution, if one stands for Salah, praises Allah ${and shows wholehearted devotion

Him, then his sins would depart leaving him as innocent as he was on the day of
s birth. At another occasion, he asked his Companions ,$:

"'Do you believe that dirt can remain on

person who bathes five times a day in a
o

streom running in front of his door?'The Companions S replied that no dirt cqn
-. -noin on his body. The Prophet
W remarked, 'so exactly similar is the effect of prayer
offered five times a day. With the groce of Allah, it washes away all sins. Ablution
washes out physical dirt white Prayer wipes out the spiritual ones."' (Agreed)

. --. -rs, from this Hadith, it can be seen that Prayer eradicates the evil deeds committed
:he past.

Source of Inner Peace and Patience

l:ar-er is also a source of blessings for a beliver which bring solace and peace to him.
, . offering pfayers, satisfied with his current life and finds a
a person becomes
: --rrse of inner peace and stability. He realises that this life is temporary so he is least

- -- ncerned with the race to acquire all sorts of worldly riches which can
only bring
. -rn sorrows and worries. Prayers develop such qualities in us which help us to face
: , the difficulties of life with patience. The Qur'an states:

Therefore, be patient with what they say qnd celebrate (constantly) the praises of
:\t, Lord before the rising of the sun and before its setting." (Surah Taha, Verse: ryo)

Promotion of Brotherhood and Equality

l:ar-er links the believers together as it is a shared act and teaches them brotherhood.
, hen the Muazzin calls the Azaan, all the believers rush to the Masjid and offer their

::a\-ers in perfect harmony and coordination. They all bow down in front of their
, -.rd together and say Salam together. Furthermore, the believers, in all parts of the
.,r1d turn their faces towards the same point, the Ka'abah in Makkah. This reminds
:'em of the unity of the Muslim community.

-:a\-er also teaches the believers equality as it assembles the highest and lowest
-:rabitants of a localitv five times a day, in perfect parity. A1l of them stand together, in
:;.e same row, shoulder to shoulder behind the same Imam and bow before Altah C5.
-:-.us prayer reminds them that all of them are equal in the eyes of Allah ffiregardless
., their status or wealth.

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il Chnpter 4 The Articles of Faith, lihad and the Pillars of Islam

a Cleanliness
Prayer aiso promotes physicai cleanliness in the life of a Muslim. In order to observe
the praver, a believer has to perform ablution and make sure that his clothes and the
praying area are clean. Furthermore, bathing in certain conditions is a prerequisite
for the vaiidity of prayer. Thus, a believer who prays regularly has to be constantlr
in a clean and pure state and in this way he leads a healthy life. The Qur'an states:

'Allah loves those who make themselves pltre." (Surah-Al-Tauba, Verse: rcB)

The Holy Prophet ffi said:

"Purification is the key to prayer..." (Musnad Ahmad)

"Cleq.nliness is half of Faith." (Sahih Muslim)

a Punctuality, Alertness of Mind and Self-Control

Prayer keeps a believer's mind in an alert state and 'i":

it also telches him punctuality as he has to offer ':#k:*

Salah is direct communication
Salah at f,ixed times during the day. The Qur'an
states:
with Atlah S,th, Lord of the
worlds, and proaides an
opportunity to open up our
"Prayer at fixed hours has been enjoined upon the
heart before our Creator.
j)
b eliev er s." ( Sur ah-Al-N is a, Ver s e : rc

It also teaches him self-control and discipline. A person who gets up early on a cold
winter morning or stands under intense heat during the summer, to offer prayers,
learns to control his desires and becomes steadfast and capable of enduring hardships
in life.

It is important for us to bow down in front of our Lord five times a day. Without
Prayer, it is not possible for us to maintain a strong link with Allah C6.It is
important to remember that Salah (Prayer) is the first act that we will be helc
accountable for on the Day of ]udgement. The Holy Prophet ffi said:

" The first act that the slave will be accountable for on the Day of Judgement will be
the Salah (Prayer). If it is good, then the rest of his acts will be good. And if it is evil,
then the rest of his acts will be evil." (At-Tabarani)

208
F
.
::

&
=
 J;inpter 4 The Articles of Fnith, lilud nnl tlte Pt,,.i,:;',;..: .

I nrp*rta*ce
',1nsiid is an is derived from the root word Suid which means,
:rostration'. of Allah'$Sregarding rn,hich tl-re Qur'an says:

'And the Masajid are for Allah (Alone); so invoke not anyone along with Allah."
(Sur ah-Al-J inn, Vers e : tB )

^n Islam, a Masjid serves not only as a place f or ritual worship but as an educational,
'ocial and political centre also. To o{fer Salah (Prayer) in congregation earns
multiple
rer,r.ards. The Proph himself was so f ond of spending his time in the Masjid that
"t W
Juring his last illness when he could not even stand properly, he came out of his house
l-ith the help of two men, dragging his feet on the ground, and joined the congregation
for the prayer. He is reported to have said:

"The person whose heart remains inclined to the Masjid, will be provided with a place
right under the shade of the Divine Throne." (Sahih Bukhari)

After his migration, the Holy Prophet ffinia the foundation of the Islamic state bv
building a Maq,jid in Madinah f or the Muslim community. The Masjid-e-Nabwi ffi ,
rvhich stands to this date, became the hub of all important activities. It was not onlv
dedicated for collective worship but also served as an educational and administratir.e
centre. The Suffah that was adjacent to it, became the first educational institute n here
Companions like Abu Hurairah,,iiprspent day and night in acquiring the knowledge of
the Qur'an and Sunnaft. The Holv Prophetffiand later the Rightly-Guided Caliphs used
to receive Muslim as well as non Muslim delegations in this Masjid.

J
E

tw ry' $a
I
d,f S
)iSF
I
t lr' i.1 -i rif a*;,..*..q;1'\ f ^ "* at . -, I .t

*
fi
209

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Chapter 4 The Articles of Faith, lihad and the Pillars of Islnr:

It served as a council hatl where all administrative aird judicial affairs were settled. A11
important announcements regarding the military and politicai matters were also macle
from the Masjid.It also served as a treasury for the collection and disbursement of Zakoi.
Since the head of the state or his representative was responsible to lead the daily Prayer
this routine provided opportunities to the common people to meet them and share their
CONCCINS.

In Islam, the Mnsnjid are the most revered places for the Muslims as they not only ser\'€
as a platform for educational and spiritual training but also play a vital role ir-.
strengthening the bond of fraternity and brotherhood between the community members
The Masiid, in f act, is the pivot around which revolve the whole lif e of the Muslir-r',
community. Thus, in order to keep the Islamic spirit alive and active, to create anur
sustain the feeling of brotherhood and bind them together in a body, it is essential thar
the Muslims offer congregational prayers in the Mnsjid.

Respect and Reverence of Masjid

o White entering the Mnsjid, one should place the right foot first in the Mnsjid, and after
invoking Allah's ffiblessings for the Holy Vrophetffi, should recite the following
Dpt'a:

"O Allah! openfor me the doors of Your mercy." (Sahih Muslim)

Af ter entering the Masjid, one should offer two Rak'aat of Tahiyyatul Masjid. The
Hoiy Prophet ffi has said:

"When any of you enters a Masjid, he should not sit till he has observed two Rak'aat
of prayer." (Sahih Bukhari, Sahih Muslim)

One should not disturb the worshipers by jumping over their shoulders or br
passing in front of someone who is offering prayers.

It is disrespectful to sit or sleep with legs stretched out in the direction of the Qiblnlt.

One should not indulge in idle talk, or raise his voice while talking inside the Mnsjid

One should avoid eating garlic or onion, or smoking before going to the Masjid.

a Children should also be trained to follow the etiquettes of lhe Masiid.

Buying or selling is also prohibited inside the Masjid.

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Chapter 4 The Articles of Fanh, lihad and the Pillars of Islam

Importance of Fasting
Fasting is the fourth pillar of Islam. It was made obligatory in 2 A.H. when
Allah ${
revealed the following verse in the Qur'an:

"O you who believe! Fasting is prescribed to you as it was prescribed to those before
you so that you may (learn) self restraint." (surah-Al-Baqarah, verse: fi3)

Ssum (Fasting) generallY means

"to abstain from something". In 8,"
eq,+,
Shnriah, it means to abstain from ..::),:. r

food, drink, smoking and sexual

relationship with the sPouse
irom Fajr (dawn) tntll Mnghrib
(sunset), with the exPlicit
rntention of doing so for the
sake of Allah t!6.
I

.\ Muslim must fast during the

month of Ramadan. This month
Muslims during lftoor in o Mosiid.
is signi{icant, because the
Qur'an was first revealed in Ramadan. Allah ${tayt'

"Ramadan is the month in which the Qur'an was sent down as a guidance for
mankind and as clear proof for guidance and criterion (betweenright andwrong)'
So everyone of you who is present (at his home) during that month
should spend it in

fa sting." ( Sur ah -At- B aqar ah,Ver se : fi 5 )

There is great reward for the people who fast. About this, the Holv Prophet ffi said:

,,There
is a Paradise that is called Ar-Rayyan. On the Day of Resurrection it will
gate to
the gate'
say, 'Where are those who fasted?'When the last [one] has passed through
it will be locked." (Sahihain)

:asting is an essential attempt to seek nearness to Allah ${and to increase one's piety'
)uring this time, a Muslim must not only abstain from eating, drinking and sexual
:elationship but also avoid evil thoughts. one of the aims of fasting is to control one',s
. orldly desires and focus mostly on devoting oneself to Allah $6 ' Alto, through fasting'

, re is able to sympathise with those who are

less fortunate.

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Chapter 4 The Article.s of Faith,lihad and tlrc Pillars of Islnnr

Yirtues of Fasting
According to a Hadith, on the Day of Resurrectiol:., Sawm (fast) and the Qur'an shall be
the two intercessors for the servant of Allah $6. fne Holy Prophet ffi said:

"The fast and the Qur'an are twa intercessors for the servant of Allah on the Day of
Resurrecf io n. The fast will say, 'O Lord, I prevented him from his food and desires
during the day. Let me intercede for him.'The Qur'an will say, 'l prevented him from
sleeping at night. Let me intercede for him.'And their intercessron will be accepted."
(Musnad Ahmad)

Moreover, through fasting, Hellfire is moved away from the believer. The Prophet -;J
said:

"No servent fasts on a day in the path of Allah except that Allah removes the Hellfire
seventy years further away from his face." (Sahihain)

Though people dislike the bad breath emanating from the mouth of a person who -.
fasting, its importance can be gauged from the foilowing Hadith, as the Prophetffi said:

"..tBy the One inwhose hand is the soul of Muhamntaa (A*,),the (bad)breath of the
one who is fasting is better in the sight of Allah on the Day of Resurrection than the
smell of musk. The one who is fasting is happy at two times: when he breaks his fast he
is happy with it, and when he meets his Lord, he will be happy that he fasted."
(Sahih Muslim)

Method of Fasting in Ramadan

Fasting in Ramadan is followed by the Tararneeh prayers offered after the Ramadan moon
is sighted. The fast starts from dawn. Prior to this, people get up before dawn and take
Suhoor (commonly known as Sehri) which is a pre-dawn meal. It is a Sunnah to take
Suhoor before the Azaan of Fajr because it sustains them and they do not feel fatigue due
to lack of food or drink. The Holy Prophet W the Muslims to take Suhoorbr
"n"ouraged
saying that the Ummah will stay safe from trials as long as they continue eating until the
last permissible moment before dawn.

The Niyat (intention) to f ast is a necessary act but it is not necessary to express thr
intention verbally. This intention can be made verbally because it is permissible but no:
mandatory. The intention of fasting must be made before Fnjr, as the Prophe t ffi said:

"Whoever does not determine to fast before Fajr will have no fast (that is, it will nor
be accepted)"" (All Sunan and Musnad Ahmad)

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 Chapter 4 The Articles af Faith, lihnd and tlrc Pillnrs of lslnm

For making the intention, one should say:

eW),+^ud*fi**;
" I intend to keep tamorroiu's fast of Rnntodnn ."

The duration of a fast is from dawn till sunset. During that time, it is forbidden to eat,
:rink, smoke or consume substances like medicines and drugs. The Qur'an states:

"...end eat and drink, until the white streak of dawn appears ta you distinct from the
blackness (of night); then complete your fast till the night appears;..."
( Sur ah-Al -B aqa r ah, Ve rs e : fi 7 )

l:-re fast of Ramadan acts as an annual refresher course for the Muslirns as it trains a
-'eliever to stay physically, mentaliy and spiritually fit throughout the fcllowing year.
),rring the fast, lVfuslims not only take extra care to observe Allah's $6.o*-rndments
such as offering five daily prayers,
reciting the Qur'an and abstaining
,ro\ shameful deeds, they also get
involved in lots of charity work.
Thef demonstrate utmost patience
and generosity by curbing their
selfish desires, overcoming all sorts
of negative thoughts for others and
srmpathising with the needy and
poor. Thus the entire Muslim
community shares the joy of fasting
and the blessings of Ramadan. Different food ilems for lftoor.

The fast breaks with the Azaan of Maghrib. Following the Sunnah, Muslims break the fast
rrith dry or fresh dates. It is known as lftaar. People also enjoy different kinds of
Celicious foods at lftaar.It is a Sunnah to break the fast immediately on hearing the Azaan.
TheDu'a to break the fast is as follows:

6tq):.&g,XlWlel%Uhd'Uf#! t

"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."
(SunanAbu Dawood)

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Chapter 4 The Articles of Faith, lihad and the Pillars of Islam

; LI'

Toroweeh Proyers in Al-Aqso Mosjid in the nighi of Romodon.

T'ar*lve Elt*r,'*:'s *i:

After the Iftar and Maghrib prayer, the Muslims offer the specificTarnweeh Prayers during
the month of Ramadan, which are Sunnah for both men and women, and they are to be
performed after the obligatory Isha and before theWitr Rak'ast. They should be prayefl in
sets of two Rnk'aaf each. Although it is not mandatory to read the complete Qur'an in
f araweeh Prayers, and most of the people do not do so, it is preferable to read one luzz*
each night so that by the end of Ramadan, the entire Qur'an is revised. Abu Hurairaha9,;
reported that the Holy Prophetffi would encourage people to perform these special
prayers during Ramadan, without commanding them as obligatory. He said:

"Whoever prays during the nights of Ramadan (Taraweeh) with a firm belief
and hoping for reward, all of his previous sins would be forgiven."
(Sahih Bukhari, Sahih Muslim)

.,X i li j,.-
r; t 11'ii.-: i::i,, l: r i
During the last ten days of Ramadan, Muslims intensify their worship and devotion.
Many beiievers opt f or Aittknf , in order to meditate and worship Allah 1ffiwith fu11
concentration. Aitikaf is performed in Ramadan in the last 10 days (from the evening of
21st to 30th). Maie members meditate in tLre Mnsjitl where they remain busy in praying to
Allah $, duy ancl night, and do not get involved in worldlv affairs. Women prefer to sit
in Aitikaf in their homes.

{-a.itr:n-t *1-Q=r1;"
The month of Ramadan has the unique night of Lniln-tul-Qadr (the Night of Power) in
which the Qur'an was revealed. According to the Qur'an, praying in the night ol Qndr is
simiiar to r,vorship for one thousand months.
* Juzz is one{hirtieth po(ion
of the Qur'an.

214
 ]re

- ..,':.tef 4 The Articles of Faith, lihad and tlrc pillars of Islam

' ,-111 j6r_- SaYS:

' ll1

"The night of Al-Qadr (Decree) is better than a thousand months (i.e.

worshipping
Allah in that night is better than worshipping Him a thousand months, i.e. 83 years
end 4 months)." (Surah-Al-Qadr, Verse: j)

-:,e believers have been instructed to search for this great night in the last odd nights
l1st, 23rd, 25th,27th and 29th) of Ramadan. Ayesha .tSand Ibn Numair
4&,reported
,rat the Holy Prophet ffi said:

"Lookfor Laila-tul-eadr in the last ten nights of Ramadan." (sahih Muslim)

S upplicarion of Laila-tul-Qadr

'(f&6'*lG*"s:&if
"o Allah, You are the Most Forgiving, and one who loves
forgiving, therefore
forgive me." (Tirmizi)

Eic-Jt-p;tr.
The completion of fasting during Ramadan is marked with Eid-ul-Fitr which is
celebrated on the 1st of Shawwal. Anasri$ reportecl:

" when the Prophet (M) came to Madinah they had two days of sports and
amusement. The Prophet (ffi) said, " Allah, the Exalted, has exchanged these days
for
two days better than them, the day of breaking the
fast (Eid-ul-Fitr) and the day of
s a c r ific e ( Ei d -ul -Azha
)." ( Sunan-An - N as ai )

It is Sunnnh-Al-Munkkadah as the prophet ffi I

a
always performed them and he ordered men I

and women to go out to attend them. It is

preferred to make Ghusl, apply Etr andput \r
on one's best attire on the occasions of the
two Eids. Thus Muslims celebrate this
occasion by wearing their best clothes, giving
charity, i.e. Sndaqa-tul-Fitr and gathering in
lhe Masjid (or open ground) where they offer
2 Rak'nat Eid Prayers and listen to the KhtLtba g
delivered by the Imam. '&t# *i1
Eid celebroiions in Thcilond.

215 I

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 Chnpter 4 The Articles of Faith, lihad and the Pillars of Islam

Ibn al-Qayyim wrote:

" The Holy Prophet ffi used to wear his most beautiful clothes and he had a special cloak
that he would lL)ear on the trno Eids and lumah,"

ffi*.,1'fu,*

d..€*.*: *
i & "fL
a . "
\ rit!
-f3
Y ":.

.. .}1
l@,".!;.,,
.:

.1
{

&

"i
.'* '? *t

Muslim children in lndio ond Soudi Arobio celebroiing Eid.

$1r,.-i.:i.'-{.ili-,;,1:crl }lr,";-:ii',-,.-: ,':

i't,'t: -ii.:.:"1 ''':-'
Scholars agree that the Ramadan fasting is obligatory upon every sane, adult and healthr-
Muslim male and female who is not travelling. However, children under the age of
puberty, and insane persons are exempted from observing the fast and no compensation
or any other substitute is enjoined on them. Apart from these, some other people are also
exempted from the Ramadan fasting due to certain conditions, but they have to par
Fidyah, a ransom, and later make up for the missed days of fasting.

Elderly men and women who are too old and feeble, and those who have to perform
difficult jobs under harsh conditions, like, when a soldier who is defending his
country, or those people who cannot find any other way to support themselves are
permitted to postpone their fasts. Such people are allowed to postpone their fast
because such a practice would place too much hardship on them. They are obliged tc
feed one poor person (N4iskeen) twice a day for every fast that they miss.

People who are severely ill or are travellers, are also allowed to break their fasts durins
Ramadan. However, later they must make up for the days they missed. Allah C6 sa.-=
in the Qur'an:

"But if any of you is i// or on a journey, the same number (should be made up)
from other days." (Surah-Al-Baqarah, Verse: fi4)

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 - .'-':-:r I The Articles of Faith, lihad and the Pilhtrs o.i l;...":

If who is a resident and healthy, is overcome by hunger andf or thirst, and

a person,
;ears that he may die because of it is also allowed to break the Ramadan fast. However,
as his condition improves, he must make up for the day of fasting that he missed.

-\s for menstruating w'omen and women with post childbirth bleeding, scholars agree
:l-rat it is obligatory for them to postpone the fast and make up for the missed days

,7
.ater. Hor,t ever, they are not obliged to pay Fidynh (the ransom). Ayesha,lS said:

'\Nhen we would haae our lnenses during the tifetime of the lToly Prophet
W , ,r, *rrc
ordered to mnke up for fnsts thnt zoe had missedbut were not ordered to make up
the f
or the prnyers that we hnd missed." (Sahihain)

Likewise pregnant women and feeding mothers, if they fear for themselves or for
.he baby, can postpone the fast and pav the Fidyah ransom (meaning: feed one poor
'-rerson twice a day) but later, they have to make up for the missed days.

Conditions for Missing or Breaking the Fast of Ramadan

If h..person is ill or too weak and he is sure that he will
not be able to keep the fast of
R.am{dan then he must pay the compensation either in the form of money or grain. This
:s called Fidyah. Eidyah is the feeding of two meals to a needy person for every missed
:ast. The scholars agree on the rate of minimum Fidyah that it is an amount equivalent to
a*Ot of wheat (per meal) for two times a day, for at least one needy person. Later, when
:he person recovers from illness, he should make up for the missed fasts by observing
Qaza fasts. i.e. fasting during any other month after Ramadan.

if a person begins his fast but later becomes so sick that there is a danger that he may
Cie of thirst or weakness, then the f ast may be broken. In such a case, only a Qaza fast is
necessary after he recovers.

x
.
..:".

Different kinds oi food ot l{toor

217
 Chapter 4
Articles of Fath, lihatl and the pillars
The
of Islam
il
If a person intentionally breaks the fast
by eating or
drinking or by having relationship with
the spouse, a ,et
of penalty, known as Kaffarah, shall
apply. These exist in ' ,o.#JJ_:* .-

two forms, of which the person must Eating or drinking by

choose any one:
mistake does not break one,s
1,. Fasting for 60 consecutive days
or fast. That fast should be
2. Feeding 60 people (two meals per day)
for 30 days or completed in the prescribed
3. Paying an equivalent amount in cash
.
manner.

Ad-Dhahabi wrote that:

" According to the scholars, anyone zuho leaztes the

fast of Ramadan zuithout bein g sick is
.Dorse than fornicator or an alcoholic. In fact, they doubihis
a

thst he might be a Zindiq (disbelieaer) faith (Iman) and they suspect

,nd on, of those zoho lestroy Islam.,,

F;,lf:"J,j-':: ;i.i1 c 1,-1r Fasting

o The Days of Eid_ul_Fitr and Eid-ul_Azha
' scholars agree that to fast on the days
of Eid-ul-Fitr and Eid-ul-Azha is prohibited
whether the fast is obligatory or voluntary.
umar
Prophet ffiforbadeto fast on these ^$,nra testifiecLthat the Holv
two days. (Musnad Ahmad)

The Days of Tashreeqx

Likewise
Lr^LvvrDc rt
it rs not permissible
is rror permlsslble to fast during the three
days following the Eid-ul-Azha
(Ayyamut Tashreeq). Ibn Abbas o$6reported
that the Holy prophetffi, had sent a
person to announce:

"Do not fast on these d.ays,

as they are days of eating, drinking and
rejoicing with
one,s family.', (At_Tabarqni in his Al_Awsat)
o OnIy on Fridays
Most scholars say that the prohibition
of fasting on
Friday (only) is one of dislike, not one
of complete Do you know ,:tl
forbidance. Flowever, if one fasts ;w%t6@wi
on the day before
The Holy prophet urra
or after it, or if it is a day that one
customarily fasts W
on (for example, the 13th, 14th, or 15th to fast on ez)ery Monday and
of the Thursday.
month), or if it is the day of Arafah or
Ashurah, then
it is not disliked to fast on such a Fridav.

1lth, 12th and 13th of Zil Hajj. (Atso see

footnote on ,un*rl
h E
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Chapter 4 The Articles of Faith, lihad and the Pillars of Islam

. To Fast EverY DaY of the Year

It is forbidden to do so because there are certain davs of the year on which one is not I
allowed to fast. The Holy Prophet ffi said:

"There is no (rewardfor) fasting for the one who perpetually fasts." (sahihain)

\-oluntary Fasts
r Six days of the month of Shawwal. The Holy Prophet ffi said:

"Whoever fasts during the month of Ramadan and then follows it with six days of
(Sahih Muslim)
Shawwal wilt be (rewarded) as if he had fasted the entire yelr."

The f irst ten days of ZilHajj, especially the day of Araf ah, f or those w'ho are
not
performing the Pilgrima ge.

(the day
a Fasting during the month of Muharram, especially on the 10th of Muharram
of Ashurah) and the days immediateiy preceding and following it' .,. ,..

o Fasting on MondaYs and Thursdavs

Ayesha (fureported "I haue
o Fasting on the three consecutive full-moon days, t'teaer seen the ProPhetffi
Ayyam-ttl-Beed i.e.13th, 14th and 15th (or 14th, 15th fast more in a month thnn he
and 16th, depending on full moon) of everv lunar did in Shn'bnn (Agreed)
month.

a Fasting on alternate davs.

Benefits of Fasting
There are many benefits of Fasting. Many scholars have mentioned numerous reasons'
l{owever, we will mention only a few of them:

Spiritual Benefits
a Fasting is a means that makes us feel grateful to Allah t!6 and thank Him for allHis
blessings.

O It is a means of giving up Haranmthings, because if a person can give ttp Hatlaal things
in order to please Allah ${and for fear of His anger and displeasure, then he will be
more likeiy to refrain {rorr: Haraam things.It helps us overcome the l/a/s- e-Ammara
and weakens the effects of the whispers (Wnsuaas) of Shaitan.

219
 Chapter 4 The Articles of Faith, lihad and the Pillars of Islam

o The fasting of Ramadan changes the entire course of a person's daily life. When he
fasts in the proper manner, the believer is in control of himself and exercises full
command over his passions and desires, and learns to resist all evil temptations. The
Holy Propinetffiis reported to have said:

"Whoever does not give up forged speech and evil actions, Allah is nof in need of his
leaving his food and drink." (Sahih Bukhari)

o A person who is fasting is training himself to remember that Al1aht$6 is always

watching. Hence, he gives up the things that he desires, even though he is able to take
them because he knows that Allah $$.un see him. He fasts only to please Allah ${
and satisfy his own conscience by being faithful in secret and in public. Fasting
teaches us self-control and self-restrain. The Qur'an states:
l
i
those
"O you who believe, fasting has been prescribed for you s.s it was prescribed for
beforeyou so thatyou may restrain against sins." (Surah-Al-Baqarah, Verse: fij)

o It makes a person develop an attitude of simplicity towards this world and its
desires.
\
Social Benefits
o It inculcates a sense of fraternity and solidarity with the whole Muslim Ummnh.
a It develops empathy for the poor as the person who is fasting realises the ordeals or
people who are deprived of essential commodities and go hungrv for days. Thus that
person responds to the needs of his fellow beings.

Medical Benefits
o When a believer thrives on simple food, twice a day, this long gap allows the body to
rid itself of toxic substances that can cause serious illness and obesity'

o It can help to red.uce the effects of cholesterol and to guard the body from picking uF
excess weight.

Fsychological B enefits
a Fasting helps the person to adjust himself in any changed situation. During
Ramadan, as the entire course of his daily life is changed, he later moves along in his
life satisfactorily and is able to overcome the hardships of life.

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Chapter 4 The Articles of Faith, lihad and the Pillars of lslam

o It enables us to control our irrational desires and inculcates patience, willpower and
determination.

I-.'-:i, :i i;l;'i i i' i3*l *iics

:

During the month of Ramadan, the rich spend generously on the poor and needy people.
l his helps the poor to fulfill their needs for at least a month in the year. The Qur'an
states:

"...And asfor thosewho canfastwith difficulty, (r.g.an old man), they have
(a choice either to fast or) to feed a Miskeen (poor person) (for every day). But
whoever does good of his own accord, it is better for him. And that your fast is better
for you if only you know." (Surah-Al-Baqarah, Verse: ;34)

Ihe Holy Prophet ffi said:

"During Ramadan, the provisions of the believers are increased." (Mishkat)

'Ti:i*gs thae h'f ak* {}r-l*?s F*sc \tli*

a Intentional eating or drinking.
. Smoking.
o Sexual relation.
. Taking or injecting medicines.
o By allowing anything to enter through the mouth into the interior parts of the body.
a If a person deliberately vomits (at least a mouthful).

, he Holy Prophet ffi said:

"If one of you is fasting, relation with his wife and quarrelling,
he should avoid sexual
and if somebody should fight or quarrel with him , he should say 'I am fasting'."
(Agreed)

221
 Clnpter I The Articles of Faith, lihad and the pillars of lslam

i;::p*rrance {i{ Eaka_r

Zakat is an important and
practical pillar of islam as well i;

as an obligatory act. It was

:;
made Farz (obligatory) in the
second yearof Hijrah. The **o
wl.
term is derived from the
E
E Arabic verbal root " Zakah" , .,gtl
e:!,..,-!:.:t,.t
r
:a
E
meaning "to increase", "to
E
E
E
E
E
purify" and "to bless". It is the ry'
/-.*
;*/ -:'- r"5
q.
E charity that is defined as the #-=
{f i-'
E

E
E
portion of a man's wealth that
is designated for the poor and 3
a '!arl

E
needy' Payment of Znknt is compulsory on every adult, free Muslim who owns
E money or
E property to the prescribed extent called Nisab, with the condition that such property
or
E
wealth remained in his ownership for one complete lunar year. In the
E eur'an, it has been
E
associated with the commandment to keep up the salah, in g2 verses:
E
E

'And perform Salah and give Zakat and bow down yourselves
E with obedience to Alah
F
along with those who bow down (inworship)." (surah-Al-Baqarah, verse:
4i)
F
'And perform Salah and give Zakat and whatever of good (deeds that Allah loves) you
E send forth for yourselves before you, you shallfind it with Allah. Certainly, Allah is
F

All-Seer of what you do.,, (Surah_Al_Baqarah, Verse: uo)

i
"It is not righteousness that yau turn your
faces towards east and west (in prayers);
: but righteousness is that one who believes in Allah, the Last Day, the Angels, the
Book,
I
the Prophets and gives his wealth, in spite of love
, for it, to the kinsfolk, to the orphans
and to the poor and to the wayfarer, and to those who ask, and to set slaves
free,
performs Salah and gives the Zakat, and who
fulfill their covenant when they make it,
(tnd who are (the patient ones) in extreme poverty
and ailment (disease) and at the
time of fighting (during the battles). Such are the people of the truth and they
are
pious." ( Surah-Al-Baqarah, Ver s e : ry7 )

"The believers, men andwomen, are allies of one another, they enjoin good and
forbid evil; they perform As-salat and give the Zakat and obey Allah and His
Messenger 1S$1 eurn will have His Mercy on them. surely Allah is Ail-Mighty,
All -W is e." ( Sur ah -Al-Taub a, Ve r s e : V )

222 eerllerc
 Chapter 4
The Articles of Fath, lihad nnd the piilars of Islam

It was reported by At-Tabarani* on the authority of Ali,q*!,that

the prophe t ffi said:

'Allah has enioined upon rich Muslims a due (Zakat)

to be takenfrom their properties
corresponding to the needs of the poor among them.
The poor will never suffer from
starvation or lack of clothes unless the rich neglect their
due. If they do, Allah will surely
hold them accountabre and punish them severery.,'(Fiqh-us-sunnah)

Zakat is an act of worship, performed through giving

away of a specific amount of one,s
wealth as commanded by Allah $5. rn" Holy Prophet
taken from the rich and distributed among the poor. It
ffi describ ed Zakntas wealth
is a welfare tax paid by a Sahib-e-
I'lisnb Muslim, and its aim is to improve the conditions
of the poor people. As for the
giver, payment of Zakat not only purifies his wealth and his
heart, Allah ${promises
abundant rewards for him in the Hereafter.

"verily, the pious will be in the midst of Gardens

and Springs (in paradise), taking joy
in the things which their Lord has given them. verily, they
were before this good-doers.
They used to sleep but tittle by night invoking their
Lord (Altah $1 ora proying, with
fear and hope. And in the hours before dawn, they were (found) asking (Agah
and
M) fo,
forgiveness in their properties there was the right of the beggar and
the poor who
does not ask the others." (surah-Az-zariyat, verses:
ryrg)
i!_,::l.i*iritrr_<-.;i dl"rkat ir: t3,:r: i_ighr r:i A-*;lrjirfo
It is narrated in Ahadith that when the Holy Prophetffi sent
Muaz bin Jabal ,#b to
Yemen, he advised him, saying:

"Certainly you will come ecross a people, the

People of the Book. Call them to bear
witness that there is no God but Allah and that Muhammad
submit to that, teach them that verily Allah has made
ffi is the prophet. If they
obligatory upon them prayer
times
for
five a day and night. If they submit to that, teach them that verily Allah
hqs made
obligatory over them Zakat which will be taken
from the rich and will be given to the
poor among them. If they then obey that, it wilt be your
duty to take care of'their
lawful properties; andfear the invocation of the oppressed,
because between it and
Allqh, there is no screen." (sahih Bukhari and sahih Muslim)

Abu Hurairah^isirhas reported that the Hory prophet

ffi said that:

"Allah $s, said: 'o son of Adam, spend! I wfl spend on you...,,, (sahih Musrim)

"Chainoftransmissionisauthentlc;accordingtos"yiffi

aa7
Chapter 4 The Articles of Faith, lihad and the Pillars of Islam

"There is never a day wherein the servonts (of Allah t)d) get up at morn, but are not
visited by two angels. One of them says, 'O Allah, give him more who spends (for the
sake of Allah t$5), and the other says, "Oh Allah, bring destruction to one who
w ithholds." (Sahih Muslim )

Anasrl$ said that once a man from the tribe of Tameem came to the Prophet ffi and said:

"O Messenger of Allah! I have plenty of property, a large family, a great deal of money
and I am a gracious host to my guests. Tell me how to conduct my ltfe and how to
spend?" The Holy Prophet replied, "Pay Zakat out of your property, for truly it is
ffi
a purifier which purifies you, and be kind to your relatives, and acknowledge the
rights of the poor, neighbours andbeggars." (MusnadAhmad)

It is related from Abu Kabshah al-Anmarir$ttlut the Holy Prophet ffi said:

'. "I swear upon three (things) and askyou to memorise my words: Sadaqah takenfrom
aproperty never decreases it; a man who suffers injustice and is patient with it, Allah
will grant him strength; a man who starts begging, Allah will cause him to be poor."
(Tirmizi)

. :- , .-',i.. ,r
.;..
Whoever affirms that Znkat is a F nrz act and yet refuses to pay it, due to stinginess, then
such a person has committed a major sin. However, if a person refuses to pay Zakat,
while denying its obligation, then he has disbelieved, as Allah $5ruyr,

"Those who give not the Zakat and they are disbelievers in the Hereafter."
( Sur ah-Al- Fussilat, Ver se : 7 )

There are severe warnings in the Qur'an for those who do not pay Zakat:

"...end there are those who bury gold and silver and spend it not in the way. Allah,
announces unto them a most grievous penalty. On the day when heat will be produced
out of that (wealth) in the fire of hell and with it will be branded their foreheads their
flanks and their backs!" (Surah-Al-Tauba, Verses: 3435)

The Holy Prophet ffi said:

"Save yourself from Hellfire even by giving half a date-fruit in charity." (Sahih Bukhari)

224
 - -:er 4 The Articles of Faith, lihad and tlrc Pillars of lslam

,..regGries, ita€e arrd Rutrirags *f, Eai<at

- - be liable for Zakat, one's weaith must amount to more than a threshold figure termed
'. \lsab*'. To determine the Nisab, there are two measures: either gold or silver. There is
.. r 1t\. among the Companlons+P*rand the Fuqalta (Jurists) that both gold and silver are

:rrrency and we should pay Zakat on such currency as well. The jurists divide the wealth
,r the following categories.

Gold: I'lisab by the gold standard is 3 ounces of gold (85.05 grams) or its cash
equivalent, approximately $ 3,900 (on 31st December 2017)**

Silver: silver standard is 21 ounces of silr,er (595.34 grams) or its cash

Nisab by the
equivalent, approximately $ 358 (on 31st December 2017)**

o Cash Savings: If the amount of cash possessed by a person equals to the value of the
Nlsab,for silver or gold, then 2.59/" of the saved amount has to be deducte d as Znkat.

Cash Investment: When cash money is entrusted to others for a period of time, such
money is subject to 2.5% Zaknt on the capital plus the profit, per annum.

Agricultural wealth: For naturally irrigated Iand, the yield is subject to 10% Znknt on
the agricultural produce. For artificially irrigated land, the yield is subject to 5?6
Zaknt on the agricultural produce.

Risk Investment: The modern Fiqh considers the investment in industrv and
development similar to agricultural investment, so the yield should be subject to 10;",6
Zaknt if it exceeds the Nlsnb.

Mineral Wealth: Mining is an activity and it is dealt with as an industrv and will be
liable for Znkat for the net income at10%.

Shares and Stocks***: If the shares are purchased with the intention of capital gain,
Zakat will be obligatory on the market value of the shares. If the stock is purchased
for resale, it is considered trade merchandise and hence Zttknt is due on it on yearly
basis, depending on its market value.

. Nlsab is that amount, capital or product that must exceed in order for a l\,4uslim owner to be obliged to give Zakat.
** Value will vary with the current market value of gold and silver.
.*. Rulings differ in case the shares or stocks are not purchased with the intention of resale (Darul lftaa Lercester, Uk.)

225
 li

Chapter 4 The Articles of Fnith, lihnd and the Pillars of Islam

Animal Wealth*: For 5-9 camels, a one-yeaf old female sheep has to be given as

Znknt. For 30-39 cows/bu1ls, a one year old calf has to be given out. For 1,0-1,20 sheep
or goats, one sheep has to be given as Zttknt.

W'h* illii=t f:av H:licat}

Znkatmust be paid by every Muslim who has aNisab, which is the minimum of one's
holdings liable to Znkat"*. The lJi sah is conditioned by the following:

1. Zakntshould be paid on any amount of money remaining after meeting the expenses
for necessities such as food, clothes, housing, vehicles and craft machines. A complete
Islamic calendar year needs to pass, starting from the day of the Nlsab's possession' It
is

forbidden to delay the payme nt ol Zaknt It needs to be paid immediately on its due
time"

Regarding the payme nt of Znkat on the wealth of orphans and mentally challenged
people, there is a difference of opinion among the scholars. At-Tirmizi has reported
that:

"lurists differ on this More thcm one Companion of the Prophet W , said that
issue.

Zakat mny be taken from nn orphnn's property. Among these are: Umar,i$r, Ali^*g,
Ayeshn ifu and lbn t)maro!$ia:. This aiew is also supportedby Malik, Ash-Shafa'i,
AhmatT, and Ishaq. Another 1roup, including Strfyan and lbn-al-Mubarnk, hold that
zakat should not be taken out of an orphan's property." (Fiqh-us-sunnah)

a
J. If a person passes away before giving Zakat, then it is the duty of his family to obtain
it from his estate and give it to the deserving people'

Recipients of Zakat
Altah $6nur clearly mentioned the recipients of zakat in the Qur'an:

,,Verily the Sadaqat (Zakat)

for the poor' and the needy' and
are only

those employed to collecti (the funds); and to attract the hearts of those who have
been inclined (toward.s lslam.); and to free the captivesl; and for those in debtu ; ond
a

for Allah's causeT, and fot the wayfarers ; a duty imposed by Atlah. And Allah is
All - I(n ow er, All -W i s e." ( Sur ah- Al -Taub a, Ver s e : 6o )

* With increase in animal stock, the number o{ animals given out as Zakat' alsovaries
.* Tobeeligiblefor Zakat,tolalof all wealthshouldexceedNlsab,eventhoughownershipof individualsassetsmightbeless
thantherespectve
Nlsab of those assets.

226
 Chapter 4 The Articles of Faith, lihad and the pillors of Islant

Recipients of ,Zakat Explanation

1. Al-Fuqara (The poor people) They are those people rt,ho do not have sufficient
money to fulfill their needs and the needs of their
dependents, i.e. to provide clothing and housing.

2. Al-Masakeen (The needy) A Miskeen is one who is needy and whose level of
poverty is such that he is forced to beg for food.

3. Al-Amiloon Alayhi The person who helps in collecting Zakat,

(Those who are involved in maintaining it or is the scribe who records it, then
collection and distribution of such a person is given a wage for his rtrork from it
Zakat) even if he is wealthy.

Al-Mu'allafati Quloob Zaknt can be given to a disbeliever with the hope

(Those whose hearts are to be
that he or his people may accept Islam.
reconciled with faith/
new converts)
5. Ar-Riqaab (The slaves) In Islam, it is recommended to free the slaves.
Therefore, Zakat can be used for helping slaves to
attain their freedom.

Al-Gharimoon They are those people who have acquired a debt but
(Those indebted)
not by disobeving Allah ddo, His Messenger
ffi,
and it is not possible for them to pay it off.

7. Fi-Sabilillah Zakat should be given to such people who are

(In the way of atlah ${) involved in deeds such as lihad, building Masajid,
schools and shelters for orphans.

8. Ibnus-Sabeel(Wayfarer) It is that traveller who is cut off far from his land.
Therefore he is given from Zakaf in order to fulfill
his needs. However if he can take a loan from
someone, thenZakat is not to be given to him.

E5i
reEE
 Amptur I The Articles of Fnith, lilud and the pillars of lslam

Rules and Ethics of Zakat

1" Allah ${accepts only those sincere efforts that a Muslim does for His sake.
So he or
she must give out Znkat with the sole and sincere intention
of pleasing Allah $$.
2' It is better to give Zalcat confidentially. This is to prevent the possibility
of showing
off. Allah $guuyr in the eur,an:

"If you disclose your sadaqa (Zakat), it is well;

but if you conceal them and give them
to the poor that is better for you. Allah will expiate youfrom
some of your sins. And
Allah is well-acquainted with what you do.', (surah-At-Baqarah, verse:
z7t)

The Hoiy Prophet ffi said:

"Charity that is concealed, dispels the wrath of Allah." (Tirmizi)

3' Do not give Znknt in such a r rdy that it may hurt the feelings
of the recipient. If
someone does it, Allah ${will invalidate his charity. Allah
$i*u.r-,, the believers in
these words:

"o you who believe! Do not render in vain your charity

by reminders of your generosity
or by iniury, like him who spends his weslth to be seen of men,
and he does not believe
in Allah, nor in the Last Day. His likeness is the likeness
of a smooth rock on which is a
little dust; on it falls heavy rain which leaves it bare. They are not
able to do anything
with whQt they have earned. And Attah does not guide the disbelieving
people.,,
( Sur ah-Al - Baq ar ah, Ver : z6
se 4)

4' Znkat rnust be given frorn larr.,ful earnings because Allah

$ do", not accept that
Zaknt or charitv r,vhich is taken out from unlawful money.

5. If a person has any needv relatives, he

shoulcl give Zakat
to them instead of strangers. The prophet
ffi said: ? erlrs.,y &'

"The best charity is that which is practised Zakat is not to be paid to

by a wealthy
person, and given to his dependents.,' one's parents and
(Sshih Bukhari) offsprings. Moreozser, it is
not to be gioen to the family
6. It should be kept in mind that the extremelv aged and of the Holy Prophet
ffi.
the de{ective animals whose defect would decrease
their value, are not to be taken far Zaknt*.
-AbuBakra;&said:.,Theoldanimut'tt,,"o"tu"tiu"

228
Chapter 4 The Articles of Faith, lihad and the Pillars of Islant

7. It is also instructed that the best of wealth of the people should not be taken. For
example the pregnant animals that are close to the time of delivery and the strong
male animals that are used for studding, or those sheep that har.e been fattened for
eating, are not to be taken.

"Stay away from (taking) the best of their property." (Agreed upon)

Benefits rs{ Zakat

There are many benefits of giving Zakat:

1. Znknt cleanses the human heart from selfishness and greed f or wealth. The Holy
Prophet ffi said:

Every day two angels come downfrom Heaven and one of them says, O Allah!
l

Compensate every personwho spends inYour cause and the other (Angel) says,
'O Allah! Destroy every miser." (Agreed)

2. it helps fulfil the needs of the poor and deprived people.

a
J. It does not limit the accumulation of wealth among the rich people. Hence by girring
Znknt, the wealth will not remain with the wealthy ones only. Rather it will circulate
among the different sections of the society and will boost the economy. The Holy
Prophet ffi said:

"lf anyone of you is a guardian of an orphan who owns a property, he must trade with
(invest) it and not leave it till Sadaqa (or Zakat) consumes it." (Tirmizi)

4. It is a Divine injunction and ordinance from Allah ${ Himself, theref ore, one is
accountable to A1lah ljSdirectly. Peopie who pay Znkcrt would receive lots of
rewards from their Lord as the Qur'an states:

"The parable of those who spend their substance in the way of Allah is that of a grain
of corn, it grows seven ears snd each ear has s hundred qrains."
( Sur ah-Al - B aqar ah, Ver se : z6t )

5. It purifies the property of the people rvith means. Their wealth and other belongings
get pure from the shares which do not belong to them. A certain percentage of the
saved wealth, lvhen distributed in the right manner, not onlv improves the financial
condition of the under priviiegecl people, it also helps in decreasing the rate of crime
in society.

229
 Chapter 4 The Articles of Faith, lihad nnd the Pillars of Islam

Allah $5 ruys

6. It is an effective tool in cultivating the spirit of social responsibility on the part of the
contributor and a feeling of security and belonging on the part of the recipient.

7. It removes the ill feeiing of envy and jealousy from the needy who is the recipient of
Znkat and develops goodwill, w,arm wishes and love for the contributor.

B. It develops emotions of love, care and sympathy for each other and builds up a
relationship of brotherhood.
)
9. It keeps money circulating in society in balance. Every year the Snhib-e-Nisab pay
Zakat which is received by the poor, hence the inflow of monel. remains steady and
constant.

10. It rids society from the curse of begging.

11. It is a great system of progressive economy that makes a state strong.

12. A progressive economy always needs more and more workers. Thus Zaknl helps in
the upliftment of the unemployed in society by providing them means of livelihood.

Sadaqat*ul-Sitr* {Zakat-ul-Fitr}
It is a compulsory charity which is to be paid on the completion of the month of
Ramadan. It is Wajih on every Muslim whether male, female, minor or adult on whom
Zakat is compulsory. Its purpose is to provide those who fasted, with means of making
up for errors during Ramadan and to help the poor to celebrate Eid-ul-Fitr festivity with
the rest of the Muslims. The head of the family may pay the required amount for the
other members.The Holy Prophet ffi instructed the people to pay Sadaqat-ul-Eitrbefore
going for the Eid Prayer. Ibn Umarri$ reported:

* Currently, the Sadaqat-ul-Fitr is about 1.63 kg of wheat or its price at the market rate.

230
Chapter 4

.l{*.1j
{*t*+rc:r::e * r:i
Hajj (Pllgrimage) is the {ifth pillar of Islam. It involves travelling for the purpose of
visiting Ka'abah, the sacred House of Allah $5, to perform tl:re Mnnnaslk (rites), i.e., the
actions and words reported in accounts of the Prophet's WUnjj It is a Farz (obligatory)
on every Muslim male and female who can afford to perform it, at least once in his or her
lifetime. The Qur'an says:

'And complete the Hajj and Umrah in the service of Allah."

( Sur ah-Al- B a qar ah, Ver s e : ry 6 )

-'". afr.
-r :
q!
*- * ,..a.iltttnf*rr i'iir*'
, ?.;!i

Since, it is a tough and rigorous lbndah (worship), that is why it is obligatory to perform
Hajj only once in a lifetime. ibn Abbasr$.u.rut"d that once the Holy Prophet ffi n,as
addressing the Companions,$i, and he was asked whether Ha77 needs to be performed
every year. The Holy Prophetffi replied:

"Had I said 'yes', it would have become a (yearly) obligation and had it become a
(yearly) obligatory duty, you would have failed to keep it. Hqjj is obligatory only
once in one's lifetime. Whatever one does over and above this is supererogatory
(avoluntary act) for him." (Musnad Ahmad, Sunan Abu Dawood)

Hajj is the largest annually occurring pilgrimage in the world in which people having
similar objectives and similar religious thoughts put on the same clothing and perform all
the rituals together, without any discrimination of caste, colour, creed or status. The pilgrims

231
 Chapter 4 The Articles of Farth, lihad and the Pillars of Islam

are considered Allah'r $6gr".ts as the Holy Prophet ffi said:

"Pilgrims and those performing Umrah are Allah's guests; their Prayers qre
answered and their supplications for forgiveness are granted."
( S u n a n -An-Nrzsa i, Sunan- Ib n- M aj ah)

Hnjj is one of the best deeds a person can perform in his life. Abu Hurairah,i$, narrated
that the Holy Prophet ffi said:

"Hajj is the Jihad for the old, the weak and the women." (Sunan-An-Nasai)

Hasan ibn Ali @narrated:

tr}re-q:r.$ rrditi *r.l-is f*r F€ a j j

The following pre-conditions must be fulfilled by a person before Hajjbecones Farz
upon him:

1. He/She must be a Muslim.

2. He/She must be an adult.
3. He/She must be in a sound state of mind.
4. He/She must be free.
5. He/She must have sufficient amount of money to meet all the expenses during the
journey.
6. He/She must be physically fit to undertake the journey.
7. For a female, it is compulsory to performHajjalong with her Mnhrnm*.

. Father, brother, husband, uncle, son, nephew, paternal grand father, maternal grand father, grand son, son in-law, stepfather. stepson.

tJt
 Chapter 4 The Articles of Failh, Jihad and the Pillars of lslam

If a person is financially capable but too old, weak or is suffering from a disease which
will make him unable to perform Hajjthen he should assign someone else to perform
Hajj on his behalf at his expense.

'A man of Banu Amir came to the Prophet ffi and said, 'My father is very old, he cannot
perform Hajj and Umrah himself nor can be ridden on a mount'. The Prophet ffi said:
'Perform Hajj and Umrah on behalf of your father."' (Sunan Abu Dawood)

As for a person who had died before performing the obligatory Hajj, thenhis or her heir
must assign someone to perf orm Hajj onbehalf of the deceased. All the f oltowing expenses
in this regard must be paid from the property of the deceased person.

Types of Haii
There are three forms of Hajj: 1.. Tnmatt'u 2. Qiran 3. Ifrad

1. Haj j-e-Tamatt'u: InHajj-e-Tnntntt'u, a pilgrim wears lhrnm f or lfmrsh first during the
month of Hnjj, which means when he reaches Makkah, he makes Tawaf and Sa'ee for
Umrah. He then does Hal q (shaves off his head ) or Qasr (clips his hair). On the day of
Tarruitlnh, which is the 8th of ZllHajj, he puts on his Ihrnm again for Hajjonlv and per-
forms all the Manaasik (rites) of Hnjj. The person who perform Hajj-e-Tamatt'u is
called Mutawatte'.

2. Hajj-e-Qiraan: In Hajj-e-Qirnnn, a pilgrim wears lhram for both tfmrnlt and Haji or he
wears Ihram first for Umralt, then make an intention for Haijbefore his Tawaf for Hnjj .

He does not shave off his head or trim his hair till after the Rami onl^}thZilHajj.

3. Hajj-e-Ifrad Hnji-e-lfrad is usually done by the residents of Makkah or by the people

who arrive just in time for Hnjj and do not have time to perform Llrurnh.In this Hnjj, a
pilgrim wears lhrom for Hajj only. When he reaches Makkah, he perforrns Tawnf only.
He does not shar.e of{ his head or clip his hair as he does not disengage from lhram.
Instead, he remains in lhram till after he stones lamrnt-Al-Aqnbah on the 10th of Zll
Hajj. It is permissible f or him to postpone his Sa'ee f or Hajj until after his Tnuaf f or
Hajj. The person who perforrns Hnjj-e-lfrad is called MtLfrid.It is not obligatory for a
Mufrid to slaughter an animal onHnjj.

.i:i:rr:;j .: i-i:' FY:,.;:

Hajj is the greatest of all lbadast.If a person is careful in performing all the rites with
utmost sincerity and care, all his sins are washed away. So it is extremely important to
take care of all the F araiz of Hajj .If even any one of these obligatory acts is rnissed out,
the Hajjbecomes void.

233
 The Articles of Faith, lihad and the Pillars of Islam
Chapter 4

L. Putting on the lhram,making l]neNiyat of Hajjand recitingtheTalbiyah'

2. Staying in the plain of Arafat on the 9th of ZilHajj, and doing theWuquf-e-Arnfat
with sinceritY and devotion.

3. Visiting the Ka'aba]nfor Tawaf-ul-Ifadatt/ ziarah on the 1oth, 11th or 12th of zllHail
after doing Halq or Qnsr.

W'aiii:at *{ Edai!
If any of the following Wajib acts is left out, the Hajj does not become void but the pilgrim
acts are:
will have to compensate by slaughtering an animal or by giving Sadaqnh' These

1.. Stay at Muzdalifa

2. Sa'eebetween Safa and Marwa
3. Stoning of the three Jamraat
4. Sacrifice
5. Halq (shaving o{ head) or Qasr (clipping of hair)
6. Tawaf-e-Wida

Sii**43: *i Ha!5
some acts like Tawaf-e-Qudum, spending the whole night at Muzdalifah and
staying at
Mina on the 13th of ZilHajj are Sunnnlt acts. If they are not followed, there is no penalty
on the pilgrim.

T'errras Asst:cia€*r! u'itlt H"ii

S &'1iq*t
Miqatis the specific place where a pilgrim intending to perform Hnjj or Umrnh, must
put on the Iltrnm and declare his intention to do so. Anyone intending to perform
Hnjj or Llmrahmust not pass beyond the Miqat without lhe lhram' However, people
who live nearby, or inside Makkah should put on tlte lfuam where they live'
There are different Mawaqeet* for llram:

1. Zul-Hulaifa is the Miqnt for the people of Madinah'

2. juhfa is the Miqat for the people of Syria'
3. Qarn-ul-M anazllis the Miqat for the people of Najad'
4. Zaat-ul-haq is the Miqnt for the people of Iraq'
5. Yalamlam is the Miqat for the people of Yemen and the eastern countries
including Pakistan.
- Plural ot Miqat

234
 Chapter 4 The Articles of Faith, lihad nnd tlrc Pillnrs oi Islatri

S ihram
Ihram is the dress worn by the male with the intention
to perform either Hajj or Umrnh,or both. It is one of
the Farsiz of Hajj and Umrah, along with the Niyat
(andTalbiyah) which is an important element of both.
Allah ${ruys

)
During the pilgrimage, the males must wear the Ihraru r.r,hich consists of two sheets
of white, unstitched cloth . One is wrapped over the chest and the other (Izar\1 is
wrapped round the lower part of the body. Females do not have to wear any special
Ihrnm. They must dress up in such a way that their dress fulfills the requirements of
T
modesty. Women who observe Hijab must make sure that the veil should not touch
their face.

Forbidden Things While Wearing the Ihram

When a pilgrim is in state of lhram, he or she must be careful to
avoid the following acts.

o Shaving or cutting of hair.

o Trimming the nails.
o Wearing perfume or applying perfumed hair oil.
o Wearing stitched clothes (for men).
o Wearing socks (for men).
o Covering the head (for men).
a Wearing shoes over the ankles (for men).
o Swearing, quarreling or using abusive language.
a Carrying weapons.
o Marrying or having marital relations.
o Uprooting or damaging the plants.
o Harming, hunting or killing wild animals.

A Muhrim*

*
The person in lhram.

235
Chapter 4 The Articles of Faith, Jihad and the Pillars of Islam

sprightly flow of water from the ground just near the spot where she had placed
Ismaeel&H\. ffris well came to be known as Zamzam. Later, the people of Banu
Jurham tribe who had come to visit, settled there within the reach of the well of
Zamzarn.

Ibrahim&H\would often visit Makkah to meet his family. Once when he came to see
Ismaeel{6H1, who was now a young man of twenty, he told him about Atlah'sffi
command to rebuild the Ka'abah. Assisted by IsmaeeljEH\, Prophet Ibrahim{4EJ\
undertook the sacred job and they started to rebuild the Ka'abah. It was a difficult
task for them both but they laboured patiently. During the construction, they
prayed to Allah Cd i" these words:

'And (remember) when lbrahi- ( j*H\) and (his son) Ismaeel ( &Hl) were raising the
foundations of the House, saying, "Our Lord!Accept (this service) from us. Verily!
You are the All-Hearer, the All-I(nower." (Surah-Al-Baqarah, Verse: o7)

After the reconstruction of Ka'abah, Allah $6.o*rrranded Ibrahim jt$\to announce

pilgrimage of His House for the people. Allah $6rryr in the Qur'an:

'And proclaim to mqnkind the Hajj (pilgrimage). They will come to you on foot and
on every lean camel; they will from every deep and distant (wide) mountain
come
highway (to perform Hrjj)." (Surah-Al-Hajj, Verse: z7)

Since that time, Muslims from all over the world come to Makkah to performHajj
andUmrah.

a Intention and Talbiyah

After wearing lhram it is incumbent upon the pilgrims to make the intenti on of Hajj
or Umrah loudly and repeat the Talbiyah thrice. Talbiyah is a prayer which is recited
repeatedly by the pilgrims during Hajj andbefore Umrah.It is a conviction that they
intend to perform tlne Hajjfl)mrah only for the magnificence of Al1ah C6. tt signifies a
response to the summons of Allah ffi. Imam Malik from Nafi'that Ibn
^fu,r"ported
Umar,Np said: "The Holy Prophetffimade his Talbiyah in these word.s,":

"liCX):$'alxtieilll
t5';,41 6r *l e@f5 e$' elj trN a:+)
" Here I am nt Your seraice, O Allnh nfi t Vou haae no partner, Here I am at Your seruice,
O Allah "$. Verily, all the praise and blessings belong to You, and all the soaereignty is
for you. You haae no pnrtner."

237
Chapter 4 The Articles of Farth, lihad and the Pillars of Islam

a The Tawaf (Circumambulation)

Pilgrims who reach Makkah with the intention of Hajj-e-Tamatt'u or Hajj-e-Qiran
first perforunl-lmrahby doing theTarnaf (circumambulation of the Ka'abah) in an
anti-clockwise direction seven times, starting and finishing at ti;re Hnjr-e-Aswad
(Btack Stone). Before beginning theTawaf , the male pilgrim holds part of the
lhram under the right arm and the other part over the left shoulder, called ldtiba.
The f irst three rounds of Tawaf around the Ka'abah are made at a jogging pace
(Ramal), and the last four at a walking pace while reciting the following (or any
other) Du'a:
ri
)|gJt?'
tt z
"e;Yr$t2'a:;15:6lle!erl$
"Our Lord! Give us in this world that which is good and in the Hereafter that which is
good, and save us from the torment of Fire." (Surah-Al-Baqarah, Verse: zot)

Whenever the pilgrims approach the Ilajr-e-Aswad, they are required to do Istilnm i.e.
raise their hands towards it and 'ajS. If it is possible, it is also desirable to kiss
""y {Tf
or touch the Hnjr-e-Aswad,as did the Holy Prophet ffi . Uo*"ver, if it is not possible,
they can just raise both hands in salutation, directed towards it while doing Istilam.
After the Tnwaf around the Ka'abah is completed, two Rnk'nat Nafil are offered near
Maqam-e-Ibrahim.

& Y::* 3i:'**

Then commencesthe Sa'ee which is done in the commemoration of Hajra's rS[J\
running between the hi1ls of Safa and Marwah. The pilgrim enters from the Bab-al-
Safa and ascends the Mount Safa, making the Niyat for the Sa'ee.The pilgrim faces the
Ka'abah, reciting the Qur'anic verse:

"Verily! As-Safa and Al-Marwqh are of the Symbols of Allah." (Surah-Al-Baqarah, Verse: ryB)

Then the pilgrim walks to

and fro, between the hills of -.n Il
5a

Safa and Marwah, seven

times. The end of the Sa'ee
marks the end of the Umrah.
The pilgrim can come out of
the state of lhrnm by doing
Halq (shaving off the head) t
e
or Qasr (clipping the hair). rd

Women only cut a lock of

their hair equal to the length
of a finger tip. Sofo ond Morwoh

tJo
 Chapter 4 The Articles of Faith, lihad and the Pillars of Islnm

Rites of Huii (Manasik-e-H aii)

SthZilH^ii, the first day of Haii
I Proceeding to Mina
On the Bth of ZllHajj, after offering Fnjr :.3
prayers, the pilgrims put on the llram again, -.nL
::ii'

do the Niyat of Hajj and proceed to Mina

while chanting the Talbiyalz on the way. They @
tiiil
) observe allthe remaining Prayers (Zuhr, Asr,
-tttt ,"t.*
43
i#
Maghrib andlshn) at Mina and spend the night
there. The next morning they offer FajrPrayer
t?- ' d
and leave for Arafat. qs,
g$rr '!13-- ---..*.**.*

9tI;-Zil F{uii, the secoxrd day *f Haji Mino, the city of tents.

* Wuqoof-e*Arafat
When the sun rises, the pilgrims go to the plain of Arafat and pray Zuhr and Asr
combined at the time of Zufu, making each one, two Rak'saf and listen to the Khutba.
They remain in the plain of Arafat until sunset. There they supplicate as much as
possible while standing facing the Ka'abah. This is called Wuqoof-e-Arafat.TheWuqoof
is considered the greatest part of the pilgrimage without which Hajjis considered
incomplete. The Holy Prophet ffiisreported to have said:

"Hajj is Arafat." (Tirmizi)

There, at the bottom of a hill called the labal-Ar-Rahmah (Mount of Mercy), the Holy
Prophet W d"liu"red his farewell sermon. TiheWuqoof-e-Arafatcommemorates this
event. On the day of Arafat, Allah ${ revealed the following verse:

". ..This day, I have perfected your religion for you, completed My Favour upon you,
and have chosen for you Islam as your religion..." (Surah-Al-Ma'idah, Verse: j)

Mosiid-e- N imroh (Arofot) Jobol Ar-Rohmoh (Arofot)

239
 Chapter 4 The Articles of Farth, lihad and the Pillars of Islam

It is an emotional day, when Muslims, clad in white

Ihram, gather from all corners of the world. Their hearts -&,
*
filled with devotion, the bare-headed masses seek
Allah's $6 forglveness and affirm their faith in His
unity. At Arafat, the pilgrims may sit, stand or lie down
i#
-u
*
fiI
anywhere. A number of prayers are recited here till the
F '?..4j I
*. ilrt
sun sets.
s.
*ttit'f
) "
o sl*

After sunset, without offering their Maghrib prayer, the

pilgrims depart from Arafat and proceed to Muzdalifah 't*S'r,

which is about halfway between Mina and Arafat,

chanting praises to Allah C6. fnls place is also known
as Mash'ar-u1-Haram. Allah $S says in the Holy *
Qur'an: Wuquf-e-Arofot.

"Then when you leave Arafat, remember Allah (by glorifying Him with praises,
prayers and invocations) at the Mash'ar-ul-Haram . And remember Him
(by invoking Allahfor all good.) as He has guidedyou, andverily, youwere, before, of
those who were ostray." (Surah-Al-Baqarah, Verse: ryB)

On arrival at Muzdalifah, the pilgrims offer the Maghrib and Isha prayers together
with one Azaan and lqnmah, and spend the whole night in praying. They also collect
fifty to seventy pebbles for Rami. These pebbles should be slightly bigger than beans
but smaller than peanuts. The pebbles may also be collected at Mina.

-
s
i-'.1 .::.4,,,.
't
--.r,.*l

. . ], ... : ..'
?\
''!

: :6* :
':'l'

Muzdolifoh. Pilgrims collecting pebbles in Muzdolifoh

240
Chapter 4 The Articles of Faith, lihad and the Pillars of Islanr

L0th ZilHajj, the third day of Hrii (Yaum-un-Nahr Day of

Sacrifice)
-
I Rami (Throwing Pebbles at the Aqaba Pillar)
After offering tl;re Fajr prayer, pilgrims stay for a few minutes at Muzdalifah. When
the sun rises, thev Ieave .r*,
Muzdalifah and depart for ffi
Mina to perform Rami. O,
m
Mina, there are three, w
rectangular, masonry $*
pillars, the Jamraat, which
symbolise Shaitan. On
reaching the lamranf, the
Tnlbiynh stops as each
pilgrim throws his set of
seven pebbles, one at a
time, at I amr at - ul -Aq ab ah,
the farthest pillar. Rnrni ol :
the three pillars represents stoning of Shaitan, who tried (thrice) to persuade Prophet
Ibrahimj4$\to disobey Allah's $i.o**und to sacrifice his son, IsmaeeljEH\. While
throwing the pebbles, the pilgrim keeps the Masjid-e-Kheef on his left, faces the
Qiblah and recites:

"fifNa:lrt*,
Throwing the pebbles is svmbolic of the pilgrim's redemption from evi1. On the
following days, the pilgrims throw 7 + 7 + 7 pebbles a day at the three pillars i.e.
lamrat-ul-Uln, lamrnt-ttl-Wustn and lamrat-ul-Aqabnh. The pilgrim may nominate any
one else to do Rarni on his or her behalf if he or she has a reasonable cause such as
weakness due to o1d age, a wounded arm, sickness.

S 5*,:riitr+
At the end of the Rami, the
pilgrims return to their tents
in Mina where they celebrate
Eid-u1-Azha to mark the
occasion. On this day, the
pilgrims sacrifice a sheep,
tU- :11
*!

goat, cow or camel in the t' '{L.

name of Allah ${.

aA1
 Chapter 4

It symbolises the rejection of idolatrous sacrifice

and is a way of offering thanks to Aliah d6. fn"
Qurbani (sacrifice) is done in commemoration of
the obedience of Prophet Ibrahim{dH\in agreeing
to sacrifice his son. It reinforces in the Muslims the
pledge of sharing their fortune with those who are
less privileged. Muslims throughout the world
perform the same ritual of Qurbanl on this day,
spiritually standing in unity with the pilgrims in
Mina. It is a bond of unity between them.

* Shaving and Cutting of F{air

The male pilgrims then shave off their heads or clip their hair while the women cut a
lock of their hair, equal to the length of a finger tip. It is narrated by Abdullah ibn
Abbas,q$that the Holy Prophet ffi said:

"shaving is not a duty laid onwomen; only clipping of the hair is incumbent on
them." ( Sunan Abu D aw o o d )

With the completion of this ritual, the Muslim has virtually fulfiiied the greater part
of his or her obligation as a pilgrim.

a Release from the Ihram

The pitgrim is partially released from the conditions of lhram, and can then wear
other clothing and do everything that rvas lawful before, except engaging in marital
relations. Ayesha rrftS said:

"I applied Etr (scent) to the Holy Proph"t (w) as he became free from lhram ..."
(SahihMuslim)

a Tawaf-al-Ifadah / Ziyarat
After sacrifice, the pilgrims go to Makkah and perform a mand atory Tawaf of the
Ka'abah, known as Tawaf-nl-Ifadah, to seal the pilgrimage. This time the Tawaf is
preferably done from midnight on the day of the sacrifice. Then they offer two
Rak'aatNafil atMaqam-e-Ibrahim and perfornr. Sa'ee. With the completion of this
Tawaf and, Sa'ee, the pilgrim is allowed to do everything that was lawful before
lhram, including engaging in marital relations'

11th, 12th and 13th ZiLHaii (Ayyam-Al-Tashreeq*)

a Stay at Mina
After performin gTawaf and Sa'ee, the pilgrims return to Mina to spend the nights of
the 11th and 12th ZllHajj (13th optional) there. The pilgrims then stone the three
Ayy"r4n^hrr"q Itt*"llrcans 'Days of drying of the meat'. llis Wajib lor all Muslims (who are not offering Haji) to recite Takbeer-e-Tashreec
(Aliahu Akbar, Allahu Akbar, Aliahu Akbar. la ilaaha il-lallaahu. Wallahu Akbar, Allahu Akbar Wa lillahil Hamd) audibly once after every Farz Salar
from the morning of the 9th of Zll Hiij (Day of Arafat) till the Asr salah of the 1 3th of Zil Hali

+N€s a ta
Chapter 4

lamrant in the afternoon of both the 11th and l-2th of Zil Hajj (13th optionall. Tirer
start with the first pillar lnmrat-tLl-Uls, which is farthest from Makkah, then lmnrnt-
ttl-Wusta and lastly lnmrnt-ul-Aqaba. Each one is stoned with seven consecutive
pebbles accompanied by Tnkbeer. The pilgrims stop after stoning the first and middle
lamrnh to make supplications while facing the Ka'abah. It is not permissible to stone
before noon on these two days.

After the completion of Rami on the 12th of ZilHajj, most of the pilgrims leave for
Makkah, while some prefer to stay at Mina till the 1.3thzll Hajj and do Rami, following
the Sunnnlr of the Holy Prophet H .

t Tawaf-al-Wida
Finally the pilgrims perf orm a f arew ell Tawaf called the Tawaf-al-Wida* bef ore
leaving Makkah. It is a Wajib Ritual. They circumambulate the Ka'abah, perform two
Rsk'aat Nafil prayer near Maqam-e-Ibrahim and drink water of Zarnzarn Now, all
the rituals of Hajj are completed.

. Yisit to Madinah
Before or after the splendid honour of Hajj, the pilgrims travel to the city of
Madinah. Though it is not aparl of Hajjbut the pilgrims like to go to Madinah to
visit the Masjid-e-Nabwi to pay Salam and respect at the grave of the Holy Prophetffi
and offer Nawafil at Rawda-tul-Riaz-ul-Jannah (the garden of Paradise). This place
has great importance. It is narrated by Abu Hurairahr$;rthat the Holy Prophetffi
said:

"There is a Rawdah (garden) from the gardens of Paradise between my house

and my pulpit and my pulpit is on Al-Kauthar." (Sahih Bukhari)

They also visit the famous graveyard of Jannat-ul-Baqi in Madinah where the graves
of the Companions&, Ummuhat-ul-Momineen and the family of the Prophet ffi
(Ahl-al-Bayf) are situated. Muslims also visit Masjid-e-Quba, Masjid-e-Qiblatain and
Mount Uhud.

Umrah
Umrah means minor pilgrimage. It is commonly known as Hnjj-e-Asghar. There are
manv acts of Umrah which are similar to Hnjj.

It means to bid farewell

243 w
C Chapter 4 The Articles of Faith, lihad and the Pillars of Islam

Similar Steps in Umrah andHaij

. Ilram, N.iyat andTalbiyah
a Tawaf and 2 Rak'aat Nafil al Maqam-e-Ibrahim.
o Sa'eebetween Safa and Marwah.
o Shaving or clipping of hair (to come out of the conditionof lhram.)

Differences between Haji and Umrah

Hrii Umrah
1. It is obligatory for those who can 1. It is optional.
afford.
2. It is performed only during the 2. It can be performed at any time of the
prescribed month and dates. year.

3. it is performed once in the lifetime. 3. There is no fixed number to perform Umralt.

4. It is performed in five to six days. 4. lt is easily performed in an hour or so.

5. The most important part of Hajjis

5. There is noWuqoof-e-Arafnt.
Wuqoof-e-Arafnt.

6. Pilgrims spend the night at Muzdalifah. 6. There is no need to stay at Muzdalifah.

7. Pilgrims have to stay in Mina to 7. There is no need to stay at Mina, or to

perform Rami. perform Rami.

B. Tnlbiytth isstopped with the 8. Tnlbiyah is stopped when the pilgrim

beginning o{ Rami on 10th ZllHajj starts lhe Tau:af .

9. Pilgrims have to sacrifice animals. 9. There is no sacrifice of animals.

Benefits of Hajj
Hajj is not only a great lbadah, but there is an immense reward for the one who does it in
the prescribed manner. It is narrated by Abu Hurairahri$that the Holy Prophet ffi said:

"Sound Hajj has no reward except Paradise." (Sahih Bukhari, Sahih Muslim)

A person who perfo rms Hajj, atl of his sins are washed away. The Hoiy Prophet ffi saicl

"Hajj which is free from sins and defects is rewarded with Paradise." (Agreed upon)

244
 Chapter 4

Hajj is a great spiritual experience. It is the experience of coming closer to ALlah {E smt
the person gives up his worldly affafus, spends his money and travels all the rrar to
Makkah to perform Hajj. While observing the regulations, the believer shou's his readines
to forsake his interest in worldly affairs and spend his time, efforts and belongings in the
way of Allah C6. et each and every step of Hajj, the pilgrim observes tlne Sunnah of both
Prophets Ibrahim j*H\ and his family, and of Prophet Muhammrd ffi. He does not
indulge in any sinful activity nor tries to hurt anyone. Thus there is forgiveness for the
pilgrim as Hajjwipes off all his past sins. Abu Hurairah & ."po.ted that the Holv
Prophet ffi said:

Hajinot only uplifts the pilgrim spiritually but it is also beneficial for worldly terms as
busirress and trading is also allowed during Hajj. AlLahffi says'

1r ls

As people from different occupations come to perform Hajj, they learn and know differ-
ent wavs of doing business with one another. The Qur'an states:

Haiiihas immense benefits for the people. It not only brings a person closer to Al1ah d6,
but to the other believers as welI. It is a wholesome demonstration of the universaiity of
Islam and the brotherhood of Muslims. Muslims all over the world gather at one place, at
I
I
the same time for the same cause. By performingHajj, Muslims get to know each other.
They are able to learn the rules of their religion and follow the principles and way of
I their Messenger, Prophet Muhamma affi.Uis the best occasion to collect the people of
( different communities, race and colour from the different parts of the world on a single
t
t platform of Islam. Muslims can make the most of this opportunity to plan and discuss
I many areas of common interest.

Hajj ts not only a reminder of the fact that Makkah alone in the whole world was
honoured by Allah Cdin being the centre of monotheism and that it will continue to be
the centre of Islam. It also reminds of the grand assembly on the Day of ludgement when
people will stand before Allah ffiwaiting for their result.

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Chapter 4 The Articles of Faith, lihad and tlrc Pili.;.t : . '-. . :

Procedure of Haji-e-Tarnatt'tt
o
I
5: Return to Mina
Do Ghusl andwear lhram garments. o On l?thZll Hajj, shortly before sunrise,
Make intention to perfownUmrah. leave Muzdalifah and go back to Mina.
Recite Talbiyah. t Perf orm Rami i.e. g,o to lcmrat-ul-Aqabnh
Avoid f orbidden acts o{ Ihr0m. ancl stone it with 7 pebbles.
Enter Makkah reciting T alb iy ah.
o After stoning, sacrifice an animal (sheep,
Perform T aw af ar ound Ka' abah i.e. circle the
goat, cor,r,, or camel ).
Ka'abahTtimes.
Offer 2 Rak'qat ptayer behind Maqam-e-
a Sirar.e off your head or clip hair (women
should cut only a lock of hair).
lbrahim.
Drink Zamzam. r Take ofl Ihram garments anci wear casual
Now perform Sa'ee between Safa and dress.
Mqrwa.
Clip hair or shave off head and remove
Ihram garrnents. o Now go to Ka'abah and perform Tawaf-al-
Ifn d ah (T aw af - e -Ziyarat) .

Step 2: Go to Mina o Perform S a' ee betw een Safa and Marw a.

On 8th Zil H ajj, pul on lhr am gaffnerLts again
anddoNiyatotHajj. Step 7: Return to Mina
a Move towards Mina after F ajrPrayer .
o After completing Tawaf-al-Ifadah (Tawaf-
a Remain in Mina during theTarwiahDay and
e-Ziarat), move towards Mina again.
offer 5 prayers starting f rornthe ZuhrPrayer o Spend theTashreeq days (11th andl2thZil
and ending with the Fajr prayer of 9thZil
Hajj)inMina.
Hujj. o Each day, after Zuhr prayer, stone the

Step 3: Go to Arafat - 3lamraat, starting with lamrat-ul-Ula and

ending w ith J amr at-ul- Aq ab a.
On 9th ZilHajj,leave for Aralat after Fajr
prayer and stay there until sunset.
Glorify Allah $9, repent and ask Him for
o On 12th ZllHajj, after stoning the
forgiveness.
3 Jamraat, go back to Makkah.
Listen to the Hajj Khutba (if possible)
o Before leaving Makkah, perform
Olfer Zuhr and Asr Prayers combined
Tawaf-e-Wida and offer 2 Rak'aat prayer
during the time of Zuhr Prayer.
o{Tawaf-e-Wida.

Step 4: Go to Muzdalifah . Let Tawaf-e-Wida be the last thing you do

before leaving Makkah.
o Just before Maghrib,leave for Muzdalifah.
o Offer Maghrib andlsha prayers combined
Return Home
(lsha is shortened to 2 Rak' aot F arz and Witr)
. Collect 50/70 pebbles forRami. It is preferred to visit Masjid-e-Nabwi in
. Stay overnight and offer Fajr prayerof 10th Madinah and offer Salam at the grave of the
ZitHajj. Holy Proph it is not a part ol Hnjj.
"tWbut

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- Chaptert4 The Articles of Faith, lihad and the Pillars of Islam

Qur'anic Sayings about Articles of Faith Qut'anic Sayings about Pillars of Islam
1.About Oneness of Allah (Tawheed): 1. About Shahadah (Declaration of Faith):
"Andyour Allah is one Allah, there is no god but "There is nothing whatever like unto Him qnd
He, the Most Gracious, Most Merciful'! He is the One that hears and sees (all things)."
( Sur qh-Al-B a q ar ah, Ver se: fi j) ( Surah-Ash-Shur a, Ver s e : u )

2. About Angels (Malaika): 2. About Salah (Prayer):

"Those who are with thy Lord are not too proud "Successful indeed are the believers who are
to do Him service, and they praise Him and humble in their prayers."
adore Him." (Surah-Al-A'raaf, Verse: zo6) ( Sur ah-Al-Mo minun, Ve r s e : t )

3. Aboui l)ivi.ne Books iKutub): 3. Sawm (Fasting):

"But righteous is he who believes in Allah and "Fasting has been prescribed for you as it was
the Last Day and the angels and the Scripture." prescribed for those before you so that
( Sur ah-Al- B aq ar ah, Ver s e : u7 ) you may restrain against sins."
( Sur a h-Al- B aqar ah, Ver s e : t 8j )

4. About the Prophets (Rusul): 4. About Zakat (Poor due):

'Andfor every nation there is a messenger." "Take sadaqah (charity) from their property in
(Surah Yun us, Verse : 47 ) order to purify and sanctifu them."
( Su r ah-Al-Taub a, Ver s e : t o j )

5. About Predestination and Decree (Qadr): 5. About Hajj (Pilgrimage):

"No misfortune con happen on earth or in your " And complete the Hajj and Umrah in the

souls bur is recorded in a decree before We service of Allah."

bring it into existence: That is truly easy ( Surah-Al - Ba qar ah, Ver se : ry 6 )
for Allah." (Surah-Al-Hadeed, Verse: zz)

5. About Resurrection and the Last Day Prophet Muhamma a'" iW, saying about the
(Akhirah): Pillars of Islam
"(It is) a Day whereon Men wilt be like moths "O people! listen to me in earnest, worship
scattered qbout. And the mountains will be like Allah, soy your five daily prayers (Salah), fast
c ar de d w o ol." ( Sur o h-Al - Qar i' ah, Ve r s e s : 4- 5 ) during the month of Ramadan, and giveyowr
wealth in Zakat. Perform Hajj if you can affird
t o." ( Khutb a Haj j at-ul-W ida )

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