Q.1. Give an account of Shahadah, first pillar of Islam. Ans. Shahadah is witness of oneness of God and Prophethood of last Prophet. It is first pillar of Islam. It consists of two statements. A declaration of witnessing that there is no God but Allah and declaration that Muhammad is the Messenger of Allah.

The first part of the Shahadah,Tawhid, is the first and main principle of the Islamic faith. It means that Allah is one and alone. He is free of any hint of plurality. The concept of Tawhid has been summed up in “Surah Ikhlas” of the Holy Quran, which says: “Say He is Allah, the One and only Allah, the eternal, the absolute.” (112:1-2)

Tawhid is the belief in Allah with all His powers. Allah is All-knowing, All wise. He is and will always be. He has no beginning and no end. He is the first and the last. The Quran says:

“He is the first, He is the last; He is the manifest; He is the hidden.” (57:3) He has no parents or son. He has no partner of any sort in His attributes,

power, work and dominion. The Quran says: “He begetteth nor, nor is He begotten” (112:3) Islam emphatically proclaims that Allah is not bound by any of the

limitations of human beings or of anything else He has created. He has no body, nor form, no physical attributes. He does not feel any fatigue or burden in preserving and guarding of universe. He is perfect and not in need of rest. It is said in the Holy Quran:

“No slumber can seize Him nor sleep” (2:225) Had there been more than one creator and controller, there would have

been chaos and confusion as the Quran says: “If there were in the Heavens and the Earth other gods besides Allah,

there would have been confusion in both”. (21:22) Tawhid regulates our conducts by making the man bold, humble,

optimistic and broad minded. The second part of the Shahadah is belief in the prophethood of last

Prophet. There were approximately 124000 messengers sent. Some of the

prophets were Hazrat Adam, Idris, Nuh, Hud, Salih, Ibrahim, Ismail, Jesus and Moses. Muhammad (PBUH) was one of those Messengers and was sent as a Warner and bringer of good news.

All the messengers who preceded Muhammad (PBUH) were sent with a message of warning and guidance to a particular people. None of their messages was intended to be universal, until the last messenger, Hazrat Muhammad (PBUH) was entrusted for the whole humanity for all times to come. The universality of the Holy Prophet is confirmed by the God in the Holy Quran:

“(O Muhammad) say: O mankind I am a messenger to all of you”. The religion of Islam which began from Hazrat Adam was perfected by

God when the last of His messengers was sent down by him. The verse about the perfection of religion was revealed at the Occasion of last Sermon. Holy Quran said:

“This day I have perfected your religion for you, completed my favour upon you and have chosen for you, Islam, as your religion”.

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The teachings which Muhammad (PBUH) conveyed were comprehensive in nature. The teachings which previous messengers brought were not so comprehensive because humanity had not yet reached the stage of readiness for such a comprehensive and final guidance from Allah. Seal of the Prophet is the exclusive and distinctive quality of Muhammad. He is the last Divine Messenger. It is confirmed by Quran in Surah Al-Ahzab. “Muhammad is not the father of any man among you but He is the Messenger of Allah and the seal of Prophets”. The Holy Quran was given as a revealed book to Muhammad. Quran has been preserved to the present time in its exact original form and language. The Quran says: “We have without doubt sent down the message and we will assuredly guard it (from corruption).” (15:9) For Muslims it is necessary to act upon these words rather than just speak them. The other four pillars prayer, Zakat , Fasting and Hajj are the means by which the Shahadah is put into action through worshipping. Q.2. All Islamic practices can be summed up in principle of Tauheed. Comment. The most important and fundamental teaching of Islam is the belief in the “Oneness of Allah” that is termed as Tauheed. All the Islamic practices can be summed up in the doctrine of Tauheed. The most important practice of Islam is prayer. It consists of recitation from the Holy Quran accompanied by various bodily postures like standing, bowing, prostrating and sitting. It is preceded by Azaan and Iqamat, both of which proclaim the oneness of Allah. During prostration, worshipper demonstrates submission, adoration and humility to one Allah alone. Muslims bow in front of Allah alone. The second most important practice is fasting. During fast, a man abstains from eating, drinking and sexual act. He restrains from everything that produces disgust in a person. This all is caused by the realization that Allah, one and alone is omnipresent. He sees and hears all.

Payment of Zakat is the fourth Islamic practice. Muslim pay Zakat for sake of one God. Love of one God replaces the love of wealth.

Another Islamic practice is Hajj. Hajj is to visit the “House of Allah” and worshipping Allah alone. Staying at open ground of Mina, Arafat and Muzdalifa brings Pilgrims closer to God. Talbiyah is statement of unity of God. Its repetition confirms the unity of God.

It can be concluded that all Islamic practices can be summed up in the doctrine of Tauheed. Q.3. Why do Muslims avoid associating anything with God? The Holy Quran and conduct of the Holy Prophet confirms the unity and oneness of Allah. Negation of this is associating anything with God that results in Shirk. Muslims avoid to associate any thing with God as it is one of the greatest sin. It is said: “Shirk is greatest of all sins.” Muslims of the world avoid anything associating with God because it has deadly & harmful effect on their personal as well as their social character. Associating any thing with God makes the man dependable on other creatures which are in no way comparable to God and are also not entitled of being worshipped. All the things created by Allah are in no way entitled to share his attributes.

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Muslims avoid associating anything with God as the flawless system of universe clearly indicates the presence of one Creator & Controller. Perfect & harmonious setting of this universe indicates that there is only Allah. It is said in holy Quran: “If there in the heaven and the earth other god beside Allah there would have been confusion in both ………” Muslims avoid associating anything with God as it is the source of loosing self respect. Bending in front of other creatures negates the dignity of man as best of all creation. This becomes a source of humiliation and degradation of man in front of other weak creatures. Muslims avoid associating anything with God as it is unforgivable sin. It is said in the holy Quran, “Allah forgives not that partners should be setup with Him; but he forgives any thing else to whom He pleases to set up partner with Allah is to devise a sin most heinous.” Muslims avoid associating anything with God as shirk eliminates the sense of responsibility and accountability in a person as he believes that he shall not be answerable to anyone about his duties. A person associating any thing with God also deprives himself with Allah’s blessing, favours and help as he considers other creatures as a source of salvation and success.

Q.4. How is ablution carried out? Ablution or Wuzu is compulsory for worshipping. Intention or niyat is

made by these words.

“I intend to perform the Wuzu for securing Allah’s good pleasure and in

compliance with His command.”

After intention of Wuzu, Tasmiya is recited.

“In the name of Allah, the Beneficent, the Merciful.”

If possible, one should sit facing the Qibla on a high place. The water to be

used for Wuzu should be absolutely clean.

First the right and then the left hand should be washed up to the wrists

thrice. The wet fingers should be passed in between each other. If there are any

bangles on the wrists or rings on the fingers, as in the case of females, they

should be moved around so that the skin under them does not remain dry.

After this rinse the mouth thrice. Next, some water should be taken in

the right hands and sniffed into the nostrils thrice and then blown out. The left

hand should be used for cleaning the nose. Then the whole face should be

washed with both hands, thrice from the forehead down to the lower portion of

the chin and from the lobe of one ear to that of the other. No portion of the face

should remain dry.

For males, the wet fingers of the right hand should be passed through the

hair of the beard. There-after, first the right arm and then the left arm up to the

elbows should be washed thrice. After washing the arms wipe the head with

wet hands from front to back, and press the back of wet hands over the nape of

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the neck. Clear the inner side of ears with forefingers and outer with thumbs.

Finally wash the feet, right and then left up to the ankles.

After the Wuzu, the Kalima-e-Shahadat should be recited:

“I bear witness that there is no god except Allah, Who is One, Who has

not partners, and bear witness that Muhammad is His servant and apostle.

And then the following prayer may be recited:

“O Allah! Make me one of those who repent for their sins; and make me

one of those who keep themselves pure; and make me one of Your righteous

servants.”

The Wuzu should be a continuous process, each part being washed and cleaned

in the prescribed order, without any break or interval. No part should be

allowed to dry up before the other is washed. Worldly talking should be

avoided. Wuzu should be performed without help of another person.

Faraiz-e-Wuzu are specifically mentioned in the Holy Quran. It is said.

“O you who believe! When you prepare for prayer, wash your faces and your

hands to the elbows, rub your heads (with water) and (wash) your feet to the

ankles.

When does Ablution become void? A person’s Wuzu becomes ineffectual on becoming subject to the state

of Hads-e-Asghar i.e., the state of impurity or uncleanliness which is brought

about by answering the call of nature, by passing wind or by vomiting or

Heads-e-Akbar i.e., the state of impurity or uncleanliness which is caused by

sexual intercourse, menstruation or the period of childbirth. In addition to

these, the following acts and circumstances also render the Wuzu void:

1. Discharge of intentional worms or stone.

2. Flowing of any impurity from any part of the body.

3. Taking a nap, or going to sleep by resting the body against any object.

4. Laughing loudly during prayers.

5. Losing consciousness or fainting due to some illness.

6. Becoming insane or mad.

Importance of Ablution Ablution is source of physical cleanliness which develops spiritual

development. Without ablution worshipping is not acceptable. It makes a man

fresh which enhances ability of doing work. It is rewardful act of worship.

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Q.5. How is Tayamum or dry ablution carried out? Tayammum is alternative of ablution. Intention or niyat is recited as under:

“I intend to make tayammum with the object of removing impurity and

acquiring purity.”

After this, both hands should be struck on some clean and pure earth or

sand, the excessive dust blown off and both the hands rubbed on the face is

such a way that no part of the face which has to be washed with water in Wuzu

is left out. In the case of males, it is desirable to pass the fingers through the

beard. Again, both hands should be struck on the clean earth or sand. After

blowing off excessive dust, first the right arm and then the left arm will be

rubbed upto the elbows. A dry stone free of dust, brick or an earthen pot can

also be used for the purpose. When does Tayammum become applicable?

Tayammum is performed instead of Wuzu or Ghusl (bath). Tayammum

is applicable on the grounds of illness, traveling and the non-availability of

water.

1- If one is suffering from a disease in which the use of water would be

injurious and there are chances that the use of water would aggravate the

illness.

2- If one cannot find water for Wuzu or Ghusl.

3- If one is traveling in a place where there is no one to indicate where water

could be found.

4- If there is a danger that the enemy might attack while one is performing

ablution or taking a bath, then one can perform Tayammum instead of Wuzu or

Ghusl.

It is mentioned in the holy Quran:

“……If ye are ill or on a journey…… And ye find no water, then take

for yourselves clean sand or earth and rub therewith your faces and hands.

Allah doth not wish to place you in a difficulty, but to make your clean…..”

This verse confirms the application of tayammum.

When does Tayammum become void?

Like Wuzu, several prayers can be said with one Tayammum. The acts

and circumstances which nullify Wuzu also nullify Tayammum. If Tayammum

is done because of the non-availability of water, then it would become

ineffectual as soon as water is available. Similarly, if Tayammum was done on

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account of illness, then as soon as the disability to use water ceases,

Tayammum will become void.

Importance of Tayammum

Tayammum is alternative of ablution. It is concession for worshipper. It

shows importance of prayer that can not be missed. Without Tayammum

worshipping is not acceptable. It is rewardful act.

Q.6.How is bath carried out? The Arabic word for bath is Ghusl derived from Ghasl which means to

wash. In religious terminology, it is the act of washing the whole body after

Hads-e-Akbar or greater impurity. First of all, intention is made with these

words.

“I intend to take a bath for seeking purification;”

Both hands including the wrists should be washed. Any impurity may be on

any part of the body should be removed. Wuzu should be performed in the

prescribed manner taking special care about gargling and ensuring that water

reaches the throat; but if one is fasting, care must be taken to see that water

dose not enter the throat while cleaning the nose. Water should be poured

thrice on the entire body from the head to the feet, first on the right-hand side

and then on the left. Body must be rubbed well.

No portion of the body should remain dry and water should reach even

the roots of the hair. In case of females, care should be taken about bangles and

rings.

There are three faraiz in a bath. They are:

1. Gargling.

2. Putting the water in to the nostrils.

3. Pouring of water over the entire body, at last once in such a way that not

even a hair’s breadth of the body remains dry.

The Holy Quran says.

“O you who believe! Do not approach prayers----------in a state of

ceremonial impurity (except when traveling on the road) until after washing

your whole body.”(4:43)

This verse confirms the compulsion of bath for prayer.

When does bath become necessary?

It becomes necessary after Hads-e-Akbar or greater impurity which is caused

by sexual intercourse, menstruation or the period of childbirth. Other occasions

of taking a bath founded on the practice of the Holy Prophet are upon the

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admission of a convert to Islam: before Friday prayers and on festivals and

after washing the dead.

Q.7. Give an account of Azaan. Azaan is a Call to Prayer. Every prayer with the exception of the two Eid

prayers and funeral prayers is preceded by an Azaan. When it is time for a

particular prayer, the Azaan is called out. The Muazzin i.e., the person who

calls out the Azaan should be a Muslim, male, adult. It is preferred that he

should perform the Wuzu before calling the Azaan and stand on a raised

platform with his face towards the Qibla. Inserting the tips of his forefingers in

his ears, he should give the Azaan in a loud and clear voice pronouncing the

words correctly and distinctly. The words of the Azaan are as under:

1. “Allah is Great,” (4 times)

2. “I do bear witness that there is no god except Allah.” (Twice)

3. “I do bear witness that Muhammad is the apostle of Allah.” (Twice)

4. “Come to prayer.” (Twice; turning the face to the right)

5. “Come to Success.” (Twice; turning face to the left)

6. “Allah is Great.” (Twice)

7. “There is no god except Allah.” (Once)

In the Azaan for the Fajr prayer, following words are included:

8. “Prayer is better than sleep.” (Twice)

It is compulsory on all those who hear the Azaan, to repeat in a low voice,

the words of the Muazzin.

When he hears “Come to prayer.”

“Come to Success.”

The listener should say:

“The strength to shun evil and to do good deeds is only from Allah”

When he hears “Prayer is better than sleep.”

Listener should say

“You have spoken the truth and said a good thing.”

Following people are exempted to answer the Azan.

1. A person who is saying his prayer

2. The Imam who is delivering the Khutba

3. A person who is answering the call of nature

When Azaan is over, the listener should pray in the following words:

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“O Allah! Lord of this perfect call and the prayer to be offered presently,

grant Muhammad the way of approach unto Thee and also eminence and raise

him unto the glorious station Thou hast promised him and bestow his

intercession on us on the Day of Judgment. Verily Thou never go back on Thy

word.”

The words of the Azaan in the order in which they are pronounced have

come down to us unchanged from 1AH when the Azaan was said for the first

time in the presence of the Holy Prophet.

Importance of Azan Azaan is a call for prayer. It is reminder for Muslims to come to Mosque and

perform prayer. It is a message of success. It contains repetition of all basic

Islamic teachings. It is source of identification of any Muslim community. It is

source of reward for Muaazan. Q.8. Give an account of Iqamat (Takbir). Iqamat is announcement for congregational prayer. When the

congregational prayers are about to start, people stand up and form rows and

Mukabbar (preferable Muazzin ) recites the Iqamat. The words of the Iqamat

are the same as those of Azaan, but the person reciting the Iqamat dose not

insert the tips of his fingers in his ears nor does he turn his face to the right or

the left while reciting:

After which he says

“Come to prayer.”

“Come to Success.”

Then Mukabbir says

“Prayer has indeed begun.” (Twice)

Listeners say

“May Allah make the prayer well-established and permanent”

Importance of Iqamat (Takbir). Iqamat is announcement for congregational prayer. It is a message of success.

It contains repetition of all basic Islamic teachings. It is a caution of readiness

of congregational prayer. It develops concentration of worshipper for

worshipping. It is source of reward for Mukabbar.

Q.9. Give an account of timings of the five times prayers. Fajr prayer is the first obligatory prayer of the day.The time of this prayer

commences after the break of dawn and ends just before sunrise. It is makruh

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or undesirable to say prayers when the sun is rising. No nafal prayer is to be

said till the sun has risen well.

Zuhr prayer is the second obligatory prayer of the day. The time of this prayer

commences when the sun begins to decline and the shadows of things cease to

decrease. It ends when the shadow of everything becomes equal to twice the

shadow of a thing at noon or mid-day. No prayer is to be said at the time of the

decline of the sun.

Asr prayer is the third obligatory prayer of the day. The time of this prayer

commences after the end of the time for Zuhr prayers and ends before sunset.

Maghrib prayer is the fourth obligatory prayer of the day The time of this

prayer commences immediately after sunset and ends on the fading of twilight.

No prayer is to be performed at the time of the setting of the sun.

Isha prayer is the last obligatory prayer of the day. The time of this prayer

commences after the fading of twilight and ends before dawn but it is desirable

to say this prayer before midnight.

Q.10. Comment on the importance of the timings of the five times

prayers. Timing of the Fajr prayer is important as it is performed at the start of the day.

It is act of thankfulness to God who made him energetic and fresh for the day.

Timing of the Zuhr prayer is important as it is reminder of obedience for

worshipper who passed ample time of the day in worldly appointments.

Asr prayer is a spiritual diet for worshipper as it is performed at the time of

climax of worldly involvement.

Timing of the Maghrib prayer is important as it is performed at the time of the

end of the day.

Timing of the Isha prayer is important as it is performed before going to bed. It

is acknowledgment of Divine blessings throughout the day.

Q.11. Give an account of preparation for Prayer. After confirmation of time of the prayer, all basic conditions are

fulfilled. In case of Heads-e-Akbar i.e., the state of impurity or uncleanliness which is caused by sexual intercourse, menstruation or the period of childbirth, bath become compulsory. In case of Hads-e-Asghar i.e., the state of impurity or uncleanliness which is brought about by answering the call of nature, by passing wind or by vomiting, ablution is made. It is said in the Quran, “O you who believe! When you prepare for prayer, wash your faces and hands to the elbows; Rub your heads, and wash your feet to the ankles.” (5:6)

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Purity of clothes and place is also ensued. Satar is covered. For male Satar is from navel to knees, while for female is hole body except face and hands.

Muazzin calls out Azan. Mukabbir says Tkbir in case of congregational prayers. Intention is made according to the nature of prayer.

“I intend to offer two/three/four Rakaats of prayer Farz/Sunnat/Nafl/Witr of Fajr/Maghrib/Isha (as the case may be) for Allah the most high and I am facing the Holy Kaaka”. Qibla is faced. It is said in the Quran, “Turn then your face in the direction of the Sacred Mosque wherever you are, turn your faces in that direction.” (2:143) With these basic conditions, worshipper becomes ready for prayer.

Q.12. Give an account of performance of Single Rakkat:- After fulfillment of all basic conditions like clean body, clean dress, clean place, covering satr and wuzu, a person stands erect facing Qibla, with his hands hanging down the sides of the body, he then makes the niyat:-

“I intend to offer two/three/four Rakaats of prayer Farz/Sunnat/Nafl/Witr of Fajr/Maghrib/Isha (as the case may be) for Allah the most high and I am facing the Holy Kaaka”. With eyes on the place where the forehead will touch the ground in Sajda, he raises his hands to ears (facing the Qibla) and says Takbir Tahrima, “God is great” once. After this the hands are brought down and folded on the navel (with the palm of right on the back of left and the thumb and little finger of right forming a circle around the left wrist to hold it). This is Qiyam. The eyes must remain where they were during Takbir Tahrima. In Qiyam, Sana is recited which is as follows:-

“Glory to you O Allah; and for you is the Praise and blessed is your

name and exalted is your majesty; and there is no one worthy of worship

except (you).”

Then, the Taawuz and Tasmiya are recited,

“I betake myself to Allah for refuge from the accursed Satan.” “In the name of Allah, the Beneficent, the Merciful.”

After this, Surah Fatiha is recited:- “Praise be to Allah, the Lord of the world. The compassionate , the

Merciful. Master of the day of Judgement. You do we worship; to you we

turn for help. Show us the straight way. The way of those on whom you

have bestowed your grace. Not of those on whom wrath has come, nor of

those who go astray.”

After last word of Surah Fatiha, “Ameen” is said is low voice. If a person is Muqtadi, he stops after Sana and then quielty listens to the recitation of Imam. After Surah Fatiha, another Surah is recited. This is called Qirat. After Qirat, Takbir “God is The Great” is said and the person bends down to perform Ruku. In the Ruku, knees are held with hands and the back is kept straight in line with head. Then, the Tasbih of Ruku is said three times:-

“Glory to my Lord, the Great.” It is said in low voice. The person then stands erect and says Tasmiya:-

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“Allah listens to him who give praise.” This followed by Tahmid”-

“O our Lord! All praise is due to You alone.” Standing straight after Ruku is called Qaumah. In congregation, the Imam says Tasmiya loudly while the Muqtadis say Tahmid in low voice. After this, saying “God is great”, the person goes down in prostration to perform Sajda. In Sajda, knees, hands, nose and forehead are placed on ground. The elbows are not grounded and the face is placed between two palms and the finger tips are pointed towards Qibla. The feet are placed in such a way that the toes are on the ground while the back of the feet is facing the opposite side of Qibla. In Sajda, the Tasbih of Sajda is recited three times:-

“Glory to my Lord, the Most High.” Then the person rises up to the sitting position, saying “God is The great.” Sitting straight by folding the left foot and sitting on it and keeping the right foot erect with its toe facing Qibla, and the hands placed on thighs close to knees is called Jalsa. Eyes are kept on the back of hands. Then the Sajda is performed once more. After the second Sajda, the person sits again. This the Qaada. If it is the Qaada of second rakaat in four rakaat prayer then it is called Qaada Ula, otherwise Qaada Akhira. Then Tahiyya and Tashhaud are recited:-

“All prayers and worship rendered through words, actions and wealth are due to Allah alone. Peace be on you, O Prophet, and the mercy of Allah and His blessings. Peace be on us and the righteous servants of Allah.”

“I bear witness that none deserves to be worshipped except Allah; and I bear witness that Muhammad is His servant and apostle.” During Tashhaud, a circle with middle finger and thumb of right hand is made and the third and little fingers are closed and the forefinger is raised and lowered. If the niyat was for three rakaats, “God is The Great” is said and person stands up to recite Surah Fatiha and another Surah, otherwise sitting posture is maintained. Then the Durud is recited:- “O Allah! Exalt Muhammad and the true followers of Muhammad as you exalted Ibrahim and the true followers of Ibrahim, for surely, you are praised and magnified. O Allah! Bless Muhammad and the true followers of Muhammad as You blessed Ibrahim and true followers of Ibrahim, for surely you are praised and magnified.” After Durud, the following Dua is recited:- “O my Lord! Make me one who establishes regular prayers and also among my progeny. O our Lord! Accept my prayer. O one Lord! Cover (me) with your forgiveness, my parents and believers on the Day of Judgement.” At the end, Salam is said, first turning the face right and then left:- “Peace be upon and the mercy of Allah.”

Q.13. Give an account of Delayed Prayer. The believers are enjoined to perform prescribed prayers at their

appointed times. Failing to do so is a sin unless there is reasonable excuse for

delay. With the exception of prayers missed by women in child birth or

menstruation and any Muslim who is insane or is unconscious, every Muslim

must offer the delayed obligatory prayers. These prayers have to be offered as

soon as possible except at times when prostration is forbidden.

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In the Niyat, the word ‘Qaza’ should be added. If several prayers have been

missed in a day, then the Qaza should be offered in proper order. For example

if prayers have been missed beginning from Fajr then Fajr Qaza should be

offered first, then Zuhr and Asr and so on. If the missed prayers are too

numerous to remember or if the time available is not enough for both missed

and present prayers, then the present prayer should be offered first. The missed

prayer should be offered later.

Qaza is offered for only the Farz and Witr prayers. Except for the Pre-

farz Sunnats of Fajr for which Qaza may be offered before sunset the same

day, no Qaza of other Sunnats is to be offered.

If Zuhr, Asr or Isha prayers become Qaza while traveling, one should,

when he returns home, offer the Qaza of these as if he was still a traveler that

is, two Raka’ats each. If however, the prayers become Qaza before a journey

and one offers the Qaza during the journey, he should offer the full four

Raka’ats of the three prayers.

If person is unable to offer his missed prayers before death, he should

make a will to pay compensation which is 1 ¾ kilos of wheat per prayer out of

the property he leaves behind. The compensation for the missed Farz of the

five daily prayer and the Witr of Isha comes to 10 ½ kilos per day.

Q.14. Give an account of main features of congregational Friday

Prayer Friday is a day of special importance for Muslims. The following verses

of the Holy Quran relate to congregational prayers on Friday:-

“O ye who believe ! When the call is proclaimed to prayer on Friday

(The day of assembly) hasten earnestly to the remembrance of Allah, and leave

of business that is best for you if ye but knew! And when the prayer is finished,

then may ye disperse through the land and seek of bounty of Allah…….”

(62:9, 10)

The Friday prayer is therefore of special importance for Muslims as

established by the above verses of the Holy Quran and the sayings of the Holy

Prophet.

Friday prayers take the place of the Zuhr prayers on that day. There is no

Qaza of Friday prayer. It is offered in congregation.

It is traditional to take a bath on Friday and to wear clean clothes. Muslims are

required to leave their business and to go the mosque as soon as they hear the

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Azaan for Friday prayers. On reaching the mosque, one should first after the

Tahayyat-ul-Masjid prayers and then the four per-farz Sunnats.

The Imam delivers speech in native language. After speech , second Azaan is

pronounced After the Azaan the Imam stands up and facing the audience,

delivers the Khutba Which is an essential part of the Friday service. The

Khutba is obligatory and listening to it is Wajib. While the Khutba is being

delivered, no conversation is allowed. Even praying, reading the Quran or

reciting durud is forbidden. Everyone should be seated and listen to the Khutba

quietly till the end.

The Khutba consists of two parts, each of which begins with praising Allah and

asking blessings for the Holy Prophet. In the first part, some Quranic passages

are recited and explained. After this the imam sits down for a short rest and

then stands up to deliver the second part of the sermon. In this part especially,

the imam prays for the general welfare of the Muslims.

After the Khutba, Iqamat is called and people arrange themselves in

rows. Two obligatory rakaats are offered under the leadership of the Imam who

recites the Sana, Ta’awwuz and Tasmiya in the first raka’at in a low voice.

Then the Imam recites Surah Fatihah and some other passages from the from

the Quran in a loud voice in both raka’ats. The Muqtadis should listen to the

imam’s recitation and say “Ameen” in a low voice. When this is done, the

prayer is complete. After two rakaats, Dua is proclaimed by Imam and

followers.The Muqtadis may now offer individually four sunnats, followed by

two more sunnats and two nafals.

Those exempted from attending the mosque for Friday prayer are minors,

slaves, the sick, travelers and women. These people are to offer Zuhr prayers in

their homes.

Friday prayer is obligatory on all adult males of sound mind, who are healthy

and are residents. All normal work is allowed on Friday. The Muslims can

carry on with their usual duties and activities provided they come to the

congregational service on time. After the service is over, they may return to

their business and other worldly activities.

Importance of Friday prayer Friday prayer is source of Muslim unity as people of locality get together in Jami Mosque. It levels down the social differences in the Muslim society. All the human distinctions of colour, race, wealth and status vanish when they bow in front of God. Friday prayer promotes brotherhood, fraternity and equality.

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It becomes source of mutual help and co ordination. People of different social and economic status meet one other in the mosque and know about other problems. It teaches patience, tolerance and humbleness. Speech of the Friday prayer is source of knowledge about Islam for audience. It is source of reward and spiritual development. Q.15. Give an account of main features of congregational Eid

Prayer. Two main festivals in Islam are Eid-ul-Fitr and Eid-ul-Azha. Eid means

recurring happiness or festival. Eid-ul-Fitr is celebrated on the 1st of Shawwal

which follows Ramazan or the month of Fasting. Eid-ul-Azha falls on the tenth

day of Zil Haj and follows the completion of Haj.

Eid is a day of thanksgiving during which Muslims assemble in a

brotherly and joyful atmosphere to offer their thanks to Allah for helping them

to fulfil their spiritual obligations. The Eid days start with congregational

prayers in the morning. Durng the prayer the Muslims remember and glorify

Allah’s name, offer thanks to Allah for Ramzan and ask for His forgiveness

and for strength of faith.

The method of prayer for Eid-ul-Fitr and Eid-ul-Azha is the same. The

time for Eid prayer is anytime after sunrise but before noon. Usually Eid-ul-

Azah prayers are held little earlier than the Eid-ul-fitr prayers. No Azaan or

Iqamat is required. The people get together in Jami Mosque and Imam delivers

speech in native language.

The prayer consists of two Raka’ats with the Imam reciting in each Surah

Fatihah and another passage from the Quran in an audible voice.

The intention for prayer is in these words:

“I intend to offer two Raka’ats Wajib of Eid-ul-Fitr / Eid-ul-Azha (as

the case may be) with six additional Takbirs, behind this Imam and I am facing

the Holy Ka’abah.”

When the Imam recites Takbir-e-Tahrima, Allahu Akbar in a loud voice,

the Muqtadis also say Takbir in a low voice, and fold their hands below their

navel as in other prayers. Both the Imam and the Muqtadis now recite the Sana

in a low voice. After reciting Sana, the Imam raises both hands upto the ears

and says Allahu Akber in a loud voice. The Muqtadis also raise their hands

upto the ears and say the Takbir in a low voice. The Imam and the Muqtadis

then lower their hands and keep them hanging by their sides. They repeat this,

saying of Takbir and raising and lowering of hands twice. After the third

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Takbir, the hands are to be folded in the usual manner. The Imam now recites

Tasmiyah, Surah Fatihah and some other Surah. The Muqtadis should listen

attentively and not recite anything. They only say ‘Ameen’ in a low voice after

Surah Fatihah. After this, the first Raka’at completes with Ruku and Sajda.

In the second Raka’at, the Imam recites Tasmiyah, Surah Fatihah and

some other Surah. The Muqtadis only listen attentively and just say Ameen

after Surah Fatihah. After this the Imam raises his hands and recites the Takbir

in a loud voice. The Muqtadis also raise their hands and say the Takbir in a low

voice. They now bring their hands down and keep them hanging by their sides.

This is repeated for two more times. Both the Imam and the Muqtadis now say

one more Takbir without raising their hands and bow down for Ruku. The

Second Raka’at is completed with Ruku and Sajda.

After the two Raka’ats of prayer are over, the Imam delivers Khutba in

Arabic in two parts, with a short break in between. The Khutba is Sunnat and

should be heard attentively.

In the sermon of Eid-ul-Fitr, the Imam must draw the attention of the

audience to Sadaqat-ul-Fitr. This is a charity, which is obligatory on every

Muslim who can afford it. This charity is more rewarding and preferable if it is

distributed before the prayer, so that the poor may also be able to celebrate the

day in a festive and cheerful spirit.

In the sermon of Eid-ul-Azha, the Imam should draw attention to the

duty of sacrifice, which is to be observed by every Muslim with means. It is

preferable to slaughter the animal of sacrifice on Eid day after prayers. The

sacrifice of an animal on second and third day of Eid is also acceptable.

Eid prayers are Wajib on all those persons on whom Friday prayers are

obligatory. These are congregational prayers and cannot be said individually.

Eid prayers are not a substitute for the obligatory Fajr prayer and there is no

Qaza for Eid prayer.

Importance of Eid prayer Eid Prayer is source of Muslim unity as people of locality get together for this congregational prayer. It levels down the social differences in the Muslim society. All the human distinctions of colour, race, wealth and status vanish when they bow in front of God. Eid prayer promotes brotherhood, fraternity and equality.

It becomes source of mutual help and co ordination. People of different social and economic status meet one other in the mosque and know about other problems.

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It teaches sacrifice, tolerance and humbleness. Speech of the Eid prayer is source of knowledge about Islam for audience. It is source of reward and spiritual development. It is demonstration of dignity of Muslim Ummah.

Q.16. Give an account of Sadaqat ul Fitr

Sadaqat-ul-fitr is an obligation for every Muslim, male or female, who owns 613.35 grams of silver or its equivalent, either in the form of money, ornaments, stock-in-trade, or in the form of some goods or commodities beyond one's normal needs. Every person who owns such an amount has to pay Sadaqat-ul-fitr, not only on behalf of himself but also on behalf of his minor children.

The prescribed amount of Sadaqat-ul-fitr is 1.75 Kilograms of wheat or its value in money. This amount is prescribed for paying Sadaqat-ul-fitr for one person only. If a person has some minor children, the same amount has to be paid on behalf of each one of them separately. The following points must be remembered concerning the payment of Sadaqat-ul-fitr.

It is a Sunnah that the Sadaqat-ul-fitr is paid before performing the 'Eid prayer. It can also be paid before the 'Eid day, but it is not advisable to delay it up to the performance of'Eid prayer. However, if a person has failed to pay on its proper time, he should pay it as soon as possible, whereby the obligation will stand discharged. Sadaqat-ul-fitr should be paid only to a person who is entitled to receive Za kat.

The wisdom behind the payment of Sadaqat-ul-Fitr is narrated in a hadith,

"The Prophet (saw) declared the payment of Sadaqat-ul-Fitr as obligatory, as it (Sadaqat-ul-Fitr) purifies the fasting person from his errors, sins (i.e. backbiting, lying etc), and is a source of feeding the poor."

It serves as a compensation for the mistakes and errors which occurred during

the fast. It gives the poor an opportunity to celebrate Eid in a decent manner;

taking benefit from the money (Sadaqat ul-Fitr) which they are entitled to

receive.

Q.17. Give an account of Funeral Prayer. Death of a Muslim is a community affair. The bathing, shrouding and burial of

a deceased person is an obligation which must be discharged by the

community.

The traditional method of Funeral prayer is as follows.

The dead body (properly washed and shrouded) is placed in front of the Imam

who stands in front of its breast facing the Qiblah. The other people stand

behind the Imam in straight. The Imam should stand by the middle of the body

if the deceased is a man and by the shoulder if she is a woman.If there is more

than one body, then they should be put one in front of the other, those of the

men nearest to the Imam and those of the women furthest from him.

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The niyat is recited by every one by heart.

"I intend to offer this prayer in devotion to Allah and in prayer for the

deceased with additional four takbirat.”

The Imam, saying the first takbir, raises the hands to the ears and places them

under the navel, and the followers do the same after him. Then Thana is

recited:

"Glory be to Thee, O Allah, and I praise Thee. Blessed is Thy name and Thou

art exalted. Thy praise is glorified, and there is no god other than Thee."

After the second takbir by the Imam, which is called out without raising the hands, blessings of Allah Almighty, are invoked upon the holy Prophet: "O Allah! Have Mercy on Muhammad and on those related to Muhammad, just as Thou hast mercy and Thou sendeth peace and blessings and hath Compassion on Abraham and on those related to Abraham. Surely Thou art Praiseworthy, the Great!" After the third takbir by the Imam, which is called out again without raising the hands, the following invocation is made to Allah Almighty: “O Allah! Forgive those of the us who are still living and those who are dead; those of us who are present and those who are absent, and our minors and our elders. O Allah! Let the one whom Thou keepest alive from among us, live his life according to Islam, and let the one Thou causeth to die from among us, die as a believer." After the fourth takbir, the Imam turns his face to the right and then to the left, saying: "Peace be upon you had Allah's Mercy." each time, and the followers do the same to bring the prayer to completion.

If the dead person is a minor, the funeral invocation is different for the male and female:

For the male child:

"Oh Allah! Cause him to become a means of salvation for us, and cause his loss to become a means of reward and recompense for us (in the Hereafter), and make him for us an intercessor whose intercession be granted by Thee." For the female child:

"Oh Allah! Cause her to become a means of salvation for us, and cause her loss to become a means of reward and recompense for us (in the Hereafter), and make her for us an intercessor whose intercession be granted by Thee."

Importance of Funeral Prayer.

Funeral Prayer is source of seeking forgiveness for deceased. It is demonstration of giving respect to deceased. It is reminder for worshipper of their death. It develops unity in the society. It is source of reward for worshippers.

Q.18. Give an account of Short Prayer (prayer in journey)

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Islam is a practical way of life and considers the situations in which its followers may face difficulties. So Allah has made the things easy for the believers in some situations. Included in the facilities is the permission for shortening and combining daily prayers during a journey.

When a Muslim is on a journey more than 48 miles, 75.7 kilometers for the period of less than 15 days, he should pray 2 Rakaat Fard for Zuhr, Asr and Isha. Fajr and Maghrib prayers Fards remain same. Fajr must be offered with two sunnsh rakaats and Isha with three witrs.

It is more rewardful to pray a Qasr prayer while on a journey. Allah's Messenger (pbuh) said,

“It is a gift from Allah which he has bestowed upon you; so you should accept it."

Q.19. Give an account of Private Prayer-DU’A Literal meaning of Dua is call out. In religious terminology it is calling upon

God for help, mercy, forgiveness, guidance and protection. Whatever

difficulties or troubles are encountered by men, God always provides a

solution, a way out, a relief, a way to lead to ease and happiness. Prayer is the

strongest and most visible acknowledgement of God’s sovereignty and man’s

utter dependence on Him. It is the highest medium in Islam, Whereby man can

enter into communion with God.

Dua is the Kernel of worship and the weapon of a believer. According to

Tirmizi, the Holy Prophet said that only Du’a can change Allah’s decree.

Allah says in the Holy Quran

“When My servants ask thee (i.e., the Holy Prophet) concerning Me, I

am indeed close (To them): I listen to the prayer of every suppliant when he

calleth on Me.”

Sincere and true prayer in faith is answered by God. Thus He gives us

everything which a wise and benevolent Providence gives.

The Holy Prophet is reported to have said:

“Verily your Lord is ashmed of His servants when they rise up their

hands to him in supplication to return them empty.”

Dua must be made to Allah with the fullest faith. It must be addressed only to

Allah Who alone is able to respond to all prayers and invocations. Invoking the

assistance of angels, prophets or saints is strictly forbidden. We must call upon

Allah with sincerity and humility.

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Dua must be with full confidence in the acceptance of their supplications.

Allah undoubtedly accepts one’s prayer and grants it in his own time in the

manner or form that He considers best.

Q.20. Describe role of Mosque in the time of Prophet and rightly

guided caliphs. Mosque played multidimensional role in the time of Prophet and rightly guided

caliphs. The Holy Prophet’s mosque and later many other mosques became

centres of education. The Prophet’s mosque had arrangements to house people

who came there to acquire knowledge. These people were lodged in rooms call

‘Suffa’, attached to the mosque. People, who were trained as missionaries for

spreading of Islam, were also given lodgings at the mosque.

In the time of the Holy Prophet and his successors all matters relating to war

and peace, administration and community welfare were addressed and

discussed in the mosques. All important announcements were also made from

the mosques. In fact during the early years of Islam, mosque was the centre of

Muslim activities.

The Mosque also served as the council hall of the Muslims. In the time

of Hazrat Umar two councils were appointed to advise the Khalifa, these

councils met in the mosques. The meetings of the Shura used to take place in

the mosque and all the administrative affairs of the Khalifat used to be carried

on from the mosque during the rule of the first four Khalifas. Deputations from

Muslim as well as non-Muslim tribes were received in the mosque, and some

of the more important deputations were also lodged there. Judicial affairs were

also settled in the mosque. Thus, from the earliest times till today, the mosque

has been serving not only as a religious and cultural centre for the Muslims but

also as an educational, social and political centre.

Q.21. Comment on the role of Mosque in the society now a days. Masjid is a word meaning 'place for prostration’. It is house of worship.

Muslims come to Mosque to perform daily prayers, Friday prayer and Eid

prayer. It is central place of worship.

The congregational prayers serve as a strong force in uniting the

believers. The gathering of all people living in a locality five times daily in the

mosque helps in the establishment of healthy social relations between different

sections of the Muslim community. This gathering becomes larger in the

weekly Friday service and still larger in the two Eid gatherings. Congregational

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prayers level social differences and promote an atmosphere of equality and

brotherhood. In the mosque a king may stand shoulder to shoulder with his

poorest subject and the white man will stand with the black. The congregation

prayer leads to a realization among the worshippers that all men are equal

before Allah. Differences of rank, wealth and colour vanish, and all bow before

Allah.

The mosque is the religious as well as a cultural centre for the Muslim

community. The Friday sermon addresses religious, moral and welfare issues

of the community.

Mosque serves as centre of education. Muslim children come for learning of

Quran and Ahadith. Friday and Eid sermons and Group learning of Quran and

Sunnah is source of knowledge for adults.

Mosque is a council hall of the Muslims. Here Muslims get together for

counseling and guiding. They discuss all their problems and seek its solutions.

Manners and etiquette in the Mosque. The mosque is regarded as the house of Allah and therefore one should

enter a mosque with respect. Clothes should be clean and footwear must be

removed.

Talking loudly, indulging in idle talk or gossip or reading worldly books in a

mosque is forbidden. Buying or selling is also not allowed inside a mosque.

The person who has eaten onion is not allowed to come in the mosque.

Q.22. How is Zakat carried out? The Arabic word zakat has been derived from ‘Zaka’ to purify. The

payment of zakat is compulsory on every adult, free Muslim male and female who owns property to the extent of the prescribed rate called Nisab, provided such property has remained in his ownership and possession uninterruptedly for full one year.

On cash, gold and silver, Zakat is paid at a rate of 2.5 per cent. The nisab of the Zakat is 7.5 tolas of gold, 87.48 grams 52.5 tolas of silver, 612.32 grams or equal amount of cash There are various rates on produce, animals and so on. The Holy Quran tells us how the Zakat money is to be distributed. It

says: “Alms are for the poor and the needy and those employed to administer

the (finds), for those whose hearts have been (recently) reconciled to truth): for those the bondage and in debt; in the cause of Allah: and for the wayfarer…” Zakat is given to 1. people who are poor and do not posses wealth equal to nisab. 2. people who are extremely poor, not having the basic necessities of life. 3. appointed workers having duty of collection of Zakat.

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4. people who has recently accepted Islam and are in need of help 5. slaves who have agreement with their masters to purchase their freedom, 6. people in debt who do not posses wealth with which they repay the loans 7. people who have to fulfill the obligations of preaching of Islam, Jihad

and social projects. 8. Travelers who may be well to do at home, but during their journey do

not possess basic necessities. It is unlawful to give Zakat to the descendants of the Prophet, to parents and to children. It cannot be given to a person as remuneration for services and to non-Muslims. Importance of Zakat Zakat removes love of wealth from the hearts of giver and generates love of humanity. When rich people give Zakat to Poor, they come close to them. In this way it levels down the social differences between them. It develops unity and brotherhood in the society. Zakat circulates the wealth in the society which bans concentration of wealth in few hands. It purifies one’s possessions. In the absence of Zakat , hatred and jealousy develops which results into big crimes in society. Zakat is the back-bone of the Islamic economic system. Its aim is to improve the condition of the poor and give them economic security. It is a blessing for the giver and the receiver as it increases the wealth of the nation. By giving Zakat, the giver’s heart is purified from the love of wealth, greed, miserliness, selfishness and vanity while the receiver’s heart is purified from envy. Q.23.How is fasting carried out?

Literal meaning of fasting is abstaining from. Fasting is the third pillar of Islam. In shariah, Saum or Fasting means abstinence from food, drink and sex with the niyat or intention of worship from dawn till sunset.

Fasting was made obligatory for Muslims in 2.A.H. For keeping fast, we have to get up early. Before keeping fast it is desirable to eat sahri. After eating the sahri, intention is proclaimed. For intention following words are used:

“I intend to keep tomorrow fast of Ramadan”

Now the person is subject to all restrictions and prohibitions associated

with fast till the setting of the sun. Eating, drinking, smoking, taking of

medicines by mouth and sexual intercourse are forbidden during fast. During

fast we are to perform five prayers, and avoid backbiting, slandering, telling

lies, taunting and fighting. Immediately after the setting of sun, the fast is to be

broken, after reciting the following prayer.

“Oh, Allah I fasted for thee and I believe in thee, and I put my trust in thee and with the sustenance thou hast given me, I now break the fast”.

20 rakaats of Tarawih prayer are performed in night of the month of Ramadan with Isha prayer. Fasting during the month of Ramadan, is obligatory on every Muslim adults, male and female, However females who are in state of menstruation or period of child birth are not to keep fast as long as such conditions last, but they have to fast to an equal number of days after the purification bath has been taken. A person who is ill may postpone the fast of Ramazan, if his physician fears that the illness would increase. A woman who is pregnant or sucking her baby, may also postpone it. Postponement of fast during a journey is also

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allowed. These fasts should be kept as soon as possible, after the end of Ramazan and in any case, before the next Ramazan. A person who is weak that he is unable to fast is not obliged to fast But such as person must feed a needy person twice a day for each missed fast, or give grain or cash equal to sadaqah-e-fitr. There are two types of fast Qaza and kaffara. Qaza and Kaffara Swallowing something which is not used as food or drink, or as a medicine, , voluntary vomiting, smoking, the entering of water in the throat while gargling are things for which only a Qaza fast is necessary i.e., the person shall have to keep a fast after Ramazan instead of the one that was broken. But if the breaking of the fast through eating, drinking and sexual act was intentional, then in addition to the Qaza fast, the person shall have to pay the Kaffara that is, for every fast thus broken, he shall have to fast for continuous sixty days. Even if a single day’s fast is missed, he shall have to start all over again to complete the number of sixty days at a stretch. If it is a female, then the period of her menstruation shall not be treated as a break. If the person cannot fast for continuous sixty days, he may, for each broken fast, feed sixty poor people twice a day; or he may give grain or cash equal to Sadaqah-e-Fitr to sixty persons. Importance of fasting Fasting is a source of self restraint and spiritual development. It trains a man to avoid bad practices like backbiting, slandering and taunting. The Muslims strive in this month to curb all detrimental desires and evil thoughts and nurture love, patience and unselfishness. Fasting purifies the individual. It makes individual capable of facing hardships. It gives rise to sense of compassion and humanism. By fasting, the rich undergo an experience which makes them aware of the difficulties of the poor. It removes barriers between rich and poor. It develops unity and brotherhood in the society. The fasting is a keynote of self discipline and self control. It is an institution of for the improvement of moral and spiritual condition of a man. Q.24. Give an account of Tarawih Prayer. Tarawih prayers are performed in the nights of the month of Ramazan. These prayers are Sunnat Muakkadah for both men and women. Men offer them in congregation in a mosque. The Tarawih prayers start after the four Farz and the two Sunnat Maukhadah of Isha prayers. Twenty Raka’ats are to be performed each evening inform of two rakaats. Intention is made for two Raka’ats at a time. The Muqtadis recite only the Sana in the first Raka’at of each two Raka’ats after which they have to listen to the Imam’s recitation of Tawwuz, Tasmiyah , Surah Fatihah and other part of the Quran.

The Muqtadis say the Takbir, Tasbih Ruku, Tahmid, Tasbih Sajdah, Tahiyya, Tashhaud, Durud and the Salam. There is a short pause after every four rakaat in which the following Tasbih Tarawih is recited:- “Glory to Him to Whom belongs all honour and all greatness; to Whom is due all respect and all awe; to Whom belongs all power and dignity; and Who is Irrestible. Glory to the Everliving Eternal, Sovereign; Who never sleeps and Who will never die. He is full of the greatest glory and is Most Holy; Who is our Lord and the Lord of the angels and the spirit. There is no other god

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except Allah. We pray for His forgiveness and for entry in the garden of paradise and for protection from the fire of hell.” Those who are unable to go to the mosque for the Tarawih prayers may offer them at their homes. Importance of Tarawih Prayer Tarawih Prayer is source of Muslim unity as people of locality get together for this congregational prayer. It levels down the social differences in the Muslim society. All the human distinctions of colour, race, wealth and status vanish when they bow in front of God. It promotes brotherhood, fraternity and equality.

It becomes source of mutual help and co ordination. People of different social and economic status meet one other in the mosque and know about other problems. It develops interest for recitation of Quran round the year. It paves the way to lean its meanings and explanations. It is demonstration of dignity of Muslim Ummah. Q.25. Give an account of the following Aitikaf Aitikaf is an act of contemplation, seclusion and retreat. Muslims spend full time in mosque engrossed in prayers and worshipping during the last 10 days of Ramadan. It is started from the evening of 20th Ramazan upto sighting of moon of Eid.

In a Hadith it is said,

“The Prophet used to spend the last 10 days of Ramadan in the mosque until his demise, after that his wives followed him and they did the same." (Bukhari and Muslim)

There are two types of Aitikaf, one is sunna (recommended) and the other is wajib (mandatory).

A person desires to be closer to God by spending more time in the mosque, following the teaching of Prophet Muhammad (peace be upon him). It is done during the last ten days of Ramadan. It is sunna. But if he prays that”if I got a good job, I will spend 10 days aitikaf in the mosque", then it is obligatory for him to do it. The Prophet said: "One who swear that he will do some thing to Allah, he must fulfil." (Bukhari).

Mutakif enters into mosque with intention. If some one stays in the mosque for a long time without intention, it is not considered as Aitikaf. Mutakif has to pass full time at mosque in worshipping. He should either stay in the corners or at one side of the mosque. The conditions to be applied to accept the dedication are: He must be a Muslim and clean. It is not practiced by child, unbelievers, impure, the women during their periods and those who are lactating. Aitikaf develops interest and concentration of worshipper for worshipping. It minimizes his lust for worldly objectives. It makes him closer to God. Lailat ul Qadr This is a blessed night in the last ten days of Ramzan. It is night of power, dignity, honour and destiny, as in this night Allah entrusts the decrees of

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destiny to the angels to be enforced. In this night, glorious book of Holy Quran was sent down to a dark world which transformed conflicts into peace and harmony. It is said in the holy Quran, “We have revealed it (the Quran) in this night of power.” Then significance of this night is explained that the good acts performed during this night has the reward more than the worship of thousands months. A thousand’ can be taken in an indefinite sense, as denoting a very long period. In this night Hazrat Gabriel along with other angles come down with Allah’s permission to visit the worshippers & to invoke for their forgiveness. This night from evening till morning is embedded in peace free from all kinds of evils and mischief. There is no interference of evil in it for all the decrees and order of Allah are intended to promote good, not evil. When the night of darkness is removed by the glory of Allah, a wonderful peace and a sense of security arises in the soul and this lasts till end of this life. In the Hadeeth, we have been asked to seek it in the last ten odd nights of the month of Ramadhan. Messenger of Allah said, 'Seek the night of Dignity in the odd nights of the last ten days of Ramadhan'.(Bukhaari). Odd nights are 21st, 23rd, 25th, 27th, 29th night of the month of Ramadhan. No one night has been fixed so that the yearning to find it may increase and people may spend more nights in worshipping Allah. Q.26. How is Hajj carried out? Pilgrimage is the fifth and last of the acts of worship prescribed in Islam. Literally, it means “the will and desire to visit”, but in terminology of Shariah, it means the will to visit the Holy Kaaba for annual congregational worship performed during 8th to 12th of Zil-Hajj. It is compulsory only on those who are sound of mind, adults and have the provisions to travel. The Quran makes it clear in these words:- “Pilgrimage thereto is a duty men owe to Allah – those who can afford the journey”. (3:97) Pilgrims arrive in Makka by the 7th of Zil-Hajj. They purify themselves and the men put on ihram consisting of two unsewed cloth sheets. After this, they declare the intention of Hajj. “O Allah! I am present at your service to perform Hajj”. With the wearing of Ihram, Muslims repeatedly pronounce the traditional invocation of Talbiya. “Here am I, Allah, here am I!

I associate none with thee, here am I! Surely praise and blessing are with thee and dominion and I associate

none with thee. Here am I, Allah, here am I!”

At the great mosque of the Kaaba, Masjid ul Haram they perform the tawaf, anti-clockwise circumambulation of Kaaba seven times, then they carry out saiy between the hills of Safa and Marwa.

On the 8th of Zil-Hajj, pilgrims proceed to Mina plain where they spend the night. It is Sunnah to perform five prayers in Mina from the Zuhr of 8th until Fajr of 9th.

On the 9th day, they leave Mina for Arafat after sunrise and offer Zuhr and Asr prayers at the time of Zuhr with one Azan and two Iqamats. Pilgrims

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listen to the Khutba of Ameer-e-Hajj in Masjid-e-Namra, recite the Quran and pray at the Jabal-al-Rahmah. This is known as Wuquf.

At sundown, pilgrims leave Arafat for Muzdalifa where they spend the night in worship. In Muzdalifa, they join Maghrib and Isha prayers and perform them at the time of Isha and gather 49 pebbles for the next day. On the 10th day at dawn, they proceed to Mina where they perform Rami (stoning) by throwing seven pebbles at big Jamarat, the stone pillar symbolizing satan, saying Takbeer with each pebble. The animal sacrifice, Udhiya, on the 10th of Zil-Hajj is performed in Mina. Before this men say Eid prayer, if possible. Then the pilgrims (men) have their heads shaved at this time while females cut small piece of their hair. Then they put off the Ihram and wear normal clothes. Rami is carried out on the 11th and12th day days as well which includes casting seven pebbles to each Jamarat. If sacrifice was not done on 10th, then it is done on 11th or 12th. On the 12th, pilgrims return to the Kaaba for the final Tawaf, Tawaf-e-Ziarat. This marks the completion of Hajj. Q.27. Describe the importance of rituals of Hajj. Hajj is the most comprehensive act of worship, in which a pilgrim travels like emigrant, leaves behind his everything, spends his money, controls his hunger, thirst and other desires and gives the evidence of his strong belief in Allah. All the acts of Hajj have great spiritual significance to the Muslims. Ihram is the first obligatory act of worship. It is a state of complete self-denial and submission to God. The white colour of Ihram is a symbol of purity and makes the appearance of Muslims alike. It removes any difference of race, colour or any other social status. In the state of Ihram, a Muslim remains away from fighting, rudeness, all kinds of sins. Some lawful things and acts are also forbidden in this state, which teaches man self-control.

Stay at Mina, Arafat and Muzdalifa makes the pilgrims close to God. The stay in the open grounds and praying to God shows man’s submission and insignificance to God. Here Pilgrims listen address of Ameer-ul-hajj which is source of knowledge.

Rami, throwing pebbles at Satan develops the sense of hatred against Satan in the hearts of the Muslims. It portrays that Muslims reject the Devil and obey Almighty Allah. The pilgrims offer sacrifice of their animals in the memory of Hazrat Abraham who was willing to sacrifice the life of his son at the command of Allah. It teaches us that Muslims can sacrifice anything for pleasure of God. Saiy between Safa and Marwah reminds us of the great event of sacrifice of Hazrat Hajra. She ran from Safa to Marwa many times in search of food and water, for her few years old son, Hazrat Ismail. The reward of this great act, the fountain of zam zam as a gift from God erupted. It creates the sense of sacrifice and its rewards in the hearts of the Muslims. Pilgrims perform tawaf-e-qudum and tawaf-e-ziarat in search of Allah’s blessings. This brings them closer to Allah. Pilgrims drink the water of zam zam. They pray at the station of Abraham and Hatim, which is highly rewardable. In another symbolic event, they kiss the black stone which absorbs all their past sins. Shaving of Heads:

After the sacrifice, Udhiya, the male pilgrims should have their heads shaved. Females may clip a lock of hair only. Now the pilgrims put off their Ihrams, cut the nails, take the bath and wear ordinary clothes. This practice develops the sense of humbleness and removes the signs of pride

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Importance of Hajj

The pilgrimage enables Muslims from all around the world, of different colours, languages, races, and ethnicities, to come together in a spirit of universal brotherhood and sisterhood to worship the One God together. It is demonstration of equality.

Hajj is a great source of spiritual training and uplift. It teaches the pilgrims hard work, patience, purity, self-discipline, devotion, sacrifice and creates a sense of dependence on Allah. It also brings the man closer to Allah and keeps him away from all kinds of sins.

It purifies Pilgrims from sins. It is source of seeking forgiveness. Pilgrims get first hand knowledge about condition of the Muslim Ummah. Q.28. Give an account of the followings in Muslim beliefs and practices. a) Ihram. b) The Wuquf (standing) at ‘Arafat. c) The Ramy (stone throwing) and d) Cutting the hair. Hajj the fifth pillar of Islam, though the most comprehensive act of worship but is a very difficult and strenuous form of worship. All acts of Hajj have a great spiritual significance to the Muslims. Ihram: In Muslim belief, Ihram is a sacred dress used by Pilgrims in Hajj. Ihram dress worn by men consists of two pieces of white, seemless cloth. The colour of Ihram is white. In Muslim practice, this dress is used during Hajj and Umra. It is a preparation, entering into a purified state at prescribed Station, `Miqat` by shedding ordinary clothes. A man wraps one round his body from the waist down to well below his knees. This is called Izar. He throws the second sheet over his shoulders and brings it forward to cover the upper part of his body. It is called Rida. Women do not use these clothes, but wear simple modest clothes to cover their bodies, except for their face and hands. Arafat: In Muslim practice, Arafat is a sacred ground. Allah forgave Adam at this ground. In Muslim practice, the pilgrims reach Arafat on the 9th Dhul Hajj. They perform Zuhr and Asr prayers combined with one Azan and two Iqamat. They listen Khutba of Amer ul hajj at Mosque of Namra. They spend the day in talbiya, tahlil, istighfar, salah and reciting other supplications. On one side of an Arafat is the mount of Mercy. The pilgrims go up to the mountain reciting talbiya, as it is believed that here all the past sins of life are forgiven. The pilgrims leave before sunset. Kaaba

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In Muslim belief, Kaaba is a home of God, the most holy place in Islam situated in Mecca, and is according to Islam the centre of the world.

The Ka'ba is the Qibla, The area around the Ka'ba is considered sacred. In the Quran, it is said: “The first house built for mankind, was in Mecca, to bless and guide all worlds” In Muslim practice, Muslims perform Hajj and Umra by visiting Kaaba and performing other rites. At the great mosque of the Kaaba, Masjid ul Haram, they perform the tawaf, anti-clockwise circumambulation of Kaaba seven times. Man and animals are all safe here, and shall not be forced away. In all prayers, direction of Kaaba is faced. Muzdalifa In Muslim belief, Muzdalifa is sacred ground linked with Arafat. In Muslim practice, at night of 10th Zil hajj, Pilgrims at sundown, pilgrims leave Arafat for Muzdalifa where they spend the night in worship. In Muzdalifa, they join Maghrib and Isha prayers and perform at the time of Isha and gather 49 pebbles for the next day. They leave this ground next morning after Fajr prayer. Q.29. Describe different kinds of Hajj. There are three kinds of Hajj.

Hajj-e- tamattau

Tamattu` means to resort to ease and comfort. Tamattu` Hajj is so called because in this form of Hajj, the pilgrim, while intending to perform both `Umrah and Hajj in one trip, does so by releasing himself or herself from ihram after performing the rites of `Umrah and thus taking a little rest and comfort before embarking on Hajj by resuming ihram for Hajj again on 8 Dhul-Hijjah. Hajj-e-Qiran Qiran means conjoining. Qiran Hajj is so called because in this form of Hajj, a pilgrim joins Hajj and `Umrah in a single ihram, thus forgoing the comforts of tamattu`. Hajj-e-Ifrad Ifrad means isolation. Ifrad Hajj is so called because in this version a pilgrim has isolated Hajj from `Umrah as he or she does Hajj exclusively.

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