| 2.4 The Prophets
of Allah |
|
| 2.4.1. What do you mean by belief in all the
Prophets of Allah? |
By belief in all the Prophets of Allah, I mean
that at different stages of the History of Mankind, Allah sent Prophets
as His Messengers for the guidance of mankind. I believe in all of them
in general, and in those whose names are mentioned in the Holy Qur'an in
particular. I cannot personify anyone as a Prophet if his name is not so
mentioned in the Divine Book, nor can I deny the prophethood of any one
whose name is so mentioned in the Divine Book. |
| 2.4.2. Do you know the names of all the Prophets
who delivered the Message of Allah to mankind? |
No, I do not know the names of all the Prophets
who delivered the Message of Allah to man- kind, but the names of some
of the great Prophets are mentioned in the Holy Qur'an. |
| 2.4.3. Can you give a list of the Prophets whose
names are mentioned in the Holy Qur'an? |
Yes. Among the Prophets whose names are mentioned
in the Holy Qur'an are: Adam, ldrees, Noah, Hood, Saleh, lbrahim (Abraham),
Isma'il (Ishmael), Ishaq (Issac), Ya'qoob (Jacob). Yusuf (Joseph), Ayyoob,
Shuaib, Moosa (Moses), Haroon (Aaroon), Loot (Lot), Yoonus (Jones), AI-Yas'a,
Zulkifl, Dawood (David), Sulaiman (Solomon), llya (Elias), Zakaria (Zacharias),
Yahya, 'Isa (Jesus) and Muhammad. |
| 2.4.4. Who are the most important from among
these Prophets? |
They are: Adam, Noah, lbrahim, Moosa, 'Isa and
the last and the greatest of all prophets, Muhammad (May peace and blessings
of Allah be upon them all!) |
| 2.4.5. Who is a Prophet and what is his duty?
|
A Prophet is a Servant and Messenger of Allah
who receives the Divine revelations. He is a model for human beings and
teaches and practises the Commands of Allah. |
| 2.4.6. Do you worship any of the Prophet? |
No, I do not worship any of the Prophets, but
only love and revere them and consider them as models of conduct for myself
as well as humanity at large. The Prophets themselves worshipped Allah
and taught us to do the same. |
| 2.4.7. Can any of the Prophets be called God?
|
None of the Prophets can be called God, for they
were all created by Allah Who is Self-Existing and has no partner. |
| 2.4.8. Did any of the Prophets claim Divinity?
|
None of the Prophets claimed Divinity, for, besides
being Messengers and Servants of Allah, they themselves were human beings.
|
| 2.4.9. To what land and to what nation did Prophet
Muhammad proclaim the Message of Allah? |
As all the nations of the world had either lost
or forgotten the Messages delivered by the Prophets sent to them, Prophet
Muhammad proclaimed the Message of Allah to all lands and to all nations.
His prophethood is, therefore, not confined to any one land or one nation,
but is universal, i.e., for the whole world and for all the nations. |
| 2.4.10. Is there any need of a Prophet after
Prophet Muhammad? |
No, there is no need of a Prophet after Prophet
Muhammad, for the Message, i.e., the Holy Qur'an (that he has brought for
the whole world) is the final and most complete Code of Religion, and is
and will be preserved for all time absolutely intact in its original form;
besides the authentic record of the Prophet's eventful life covering all
human activities is also extant, and will always remain as a Model for
mankind. Hence no Prophet either with or without code and commandments,
is required after him, and therefore the Holy Qur'an says that Prophet
Muhammad is the last and the Seal of all Prophets. |
| 3.1 The Declaration of Faith
(about the Prophet Muhammad p.b.u..h.) |
|
| 3.1.1. What is the first principle of Islam?
|
The first principle of Islam is to declare: La
ilaha ill-Allah, Muhammad-ur-rasool-ullah.
There is no deity but Allah and Muhammad is the
Apostle of Allah."
|
| 3.1.2. Are there any other forms of the Declaration
of Faith? |
Yes, there are four other forms, viz.:
(1) kalimatush-shahadat 
Declaration or submission of evidence, viz.,
ashhadu a la ilaha ill-Allahu wahdahu la
sharika lahu wa ashhadu anna Muham- madan 'abduhu wa rasooluh
I bear witness that there is no deity but
Allah, Who is without partner, and I bear witness that Muhammad is His
Servant and Apostle.'
(2) kalimatut-tamjeed 
Declaration of the Glory of Allah, viz.,
Subhana-Allahi walhamdu lillahi wa la ilaha
ill-Allahu wallahu Akbar, wa la haula wa la quwwata ilia billahil 'aliyyil-'Azeem.
'Glory be to Allah and praise; there is
no deity but Allah; Allah is Most Great; there is no power, no might but
from Allah, the Most High, the Great.'
3) kalimtut-tauhid
Declaration of the Oneness of Allah: viz.,
La ilaha ill-Allahu wahdahu la sharika lahu,
lahul mulku wa lahul hamdu, Yuhyi wa Yumeetu, biyadihil-khairu, wa huwa
'ala kulli shai-in Qadeer.
"There is none worthy of worship but
Allah; He is One and has no partner; His is the Kingdom (of the whole universe)
and unto Him is due all Praise; He gives life and He causes death; In His
hand is all good, and He has power over all things.
(4) kalimatu raddil-kufr 
Declaration of the Refutation of Disbelief,
viz.,
Allahumma inni a'oozu bika min an ushrika
bika shai'an wa ana a'lamu wa astaghfiruka lima la a'lamu innaka anta 'Allam
ul-ghuyoobi tubtu 'anhu wa tabar- r'atu 'an kulli deenin siwa deen il-Islami
wa aslamtu wa aqoolu la ilaha ill-Allahu Muhammad-ur-rasool-ullah.
'O Allah! verily do I seek refuge in Thee
from associating any partner with Thee knowingly; I beseech Thy forgiveness
for the sins which I am not aware of; verily, Thou art the Best Knower
of all secrets. I repent for all the sins and make myself proof against
all teachings except the teachings of Islam. I have entered the fold of
Islam, and I hereby declare: There is no deity but Allah and Muhammad is
the Apostle of Allah.
|
| 3.1.3. Who was Muhammad? |
Muhammad was the Rasool, i.e., the Messenger
and Prophet of Allah who received the Message from Allah through Divine
revelation and conveyed the same to humanity. |
| 3.1.4. Where was the Prophet Muhammad born? |
Muhammad, the Messenger and Prophet of Allah,
was born at Makkah in Arabia. |
| 3.1.5. Do you know the genealogy (lineage or
pedigree) of the Prophet Muhammad? |
Yes. I can name up to his father's great-grandfather,
and know that he is descended from Prophet Abraham. He was the son of 'Abdullah,
who was the son of 'Abdul Muttalib, who was the son of Hashim, who was
the son of 'Abd Manaf. |
| 3.1.6. How was the Prophet brought up? |
'Abdullah, the Prophet's father died before his
birth, and he lost his mother, Amina, during his infancy. He was then for
a short time under the care of his grandfather, 'Abdul Muttalib, who also
expired a few years later. His uncle, Abu Talib then became his guardian.
|
| 3.1.7. How was the Prophet Muhammad (peace be
upon him) educated? |
He did not receive any instruction through human
agency, and as such, he did not know how to read or write. His education
was solely due to Divine Sources. |
| 3.1.8. When and where was the Message of Allah
first revealed to our Prophet? |
The Message of Allah was first revealed to our
Prophet through angel Jibreel (Gabriel), at the age of forty, in the cave
at the foot of Mt. Hira in Makkah. |
| 3.1.9. What regard had the people of Makkah for
our Prophet before he announced his Prophethood? |
The people of Makkah had a very great regard
for him. They honoured and respected him for his integrity and honesty,
and were so much impressed by them and the nobility and gentleness of his
character that thev conferred upon him the title of  i.e.,
the Trustworthy, before he proclaimed his Prophethood. |
| 3.1.10. Did the people of Makkah in general accept
Muhammad as a Prophet when he first delivered to them the Message from
Allah? |
No. The people of Makkah in general did not accept
Muhammad as a Prophet, when he first delivered to them the Message of Allah
against idols and idolatry. Only a few embraced Islam. Others persecuted
him and his followers so much that he, along with his followers, was compelled
to seek refuge in Medina. |
| 3.1.11. What is the migration of onr Prophet
from Makkah to Medina called? |
The migration of our Prophet from Makkah to Medina
is called AL HIJRA. The Muslim Calendar commences from the day of the migration.
|
| 3.1.12. How did the people of Medina receive
our Prophet? |
Most of the people of Medina received our Prophet
with kindness, believed in his teaching and mission and embraced Islam.
|
| 3.1.13. When did our Prophet die and where was
he buried? |
Our Prophet died at the age of sixty-three and
was buried in Medina, where his tomb now stands. |
| 3.1.14. Should we visit the tomb of our Prophet?
|
Yes, we should visit the tomb of our Prophet
at Medina, preferably after the performance of Hajj (Pilgrimage) to Makkah,
for our Prophet has said:
"whoever (of my followers) visits my
tomb it is binding on me to plead for (Mercy and Forgiveness) on his (or
her) behalf (on the Day of Judgment)."
|
| 3.1.15. Should you love your Prophet? |
Yes, I should love my Prophet and pay greater
respect to him than to any other human being including my parents. |
3.2 Prayer.  |
|
| 3.2.1. What is the second Principle of Islam
? |
The second Principle of Islam, is to offer the
obligatory prayers five times a day. |
| 3.2.2. What do you understand by Prayer? |
Prayer is the act of worshipping Allah according
to the teaching of the Holy Prophet. |
| 3.2.3. What are the essential requisites for
offering Prayer? |
The essential requisites tor offering Prayer
are:
(1) The worshipper must be a Muslim.
(2) The worshipper's clothes and body must be
free from all impurities.
(3) The place where the Prayer is to be offered
should be pure and clean.
(4) The part of the body between the navel and
the knees of a male worshipper must be fully covered, and the whole body
excepting the hands and face of a female worshipper.
(5) The worshipper must face the Ka'ba in the
Great Mosque at Makkah and the direction of Ka'ba outside Makkah.
(6) The worshipper must form the Niyyat (i.e.,
intention) in his or her mind of the particular Prayer, Fardhu (obligatory)
or Sunnat or Nafl (optional), he or she is about to offer.
(7) The worshipper must observe the times and
rules prescribed for the respective Prayers.
(8) The worshipper must have performed the Wudu
(i.e., ablution).
(9) The worshipper must have performed Ghusl (i.e.,
the washing of the whole body), if he or she was in a state of grave impurity.
Note: In order to keep the body clean from dirt
and all minor impurities and to be ever ready for prayer, a Muslim must
wash the private parts of his or her body with water whenever any impure
matter issues from the body.
|
3.2a Wudu (Ablution)  |
 |
| 3.2a.4. What is Wudu? |
Wudu is the act of washing those parts of the
body which are generally exposed. |
| 3.2a.5. How do you perform the Wudu? |
I perform the Wudu in the following manner:
(1) I make myself sure that the water with which
I am going to perform Wudu is pure, clean and fresh (not used before) and
its colour, taste and smell are unchanged.
(2) I form and have the full intention of performing
the Wudu for offering prayer.
(3) I recite: "Bismillahir-Ralimanir-Rahim",
i.e., in the Name of Allah, the Beneficent, the Merciful.
(4) I then wash my hands upto the wrists three
times, passing the fingers in between each other.
(5) I cleanse my mouth with brush or finger, and
gargle with water three times.
(6) Then I rinse the nostrils thrice with water.
(7) I wash the face from the forehead to the chin
bone and from ear to ear three times.
(8) I then wash the right arm followed by the
left up to the elbows three times.
(9) I then brush up the whole head with wet hands,
pass the wet tips of the index finger inside and the wet tips of the thumb
outside the ears, and pass over the other surface of the hands over the
nape and the sides of the neck.
(10) I tnen wash the feet up to the ankles, the
right foot first and then the left, taking care to wash in between the
toes, each three times.
|
| 3.2a.6. What are the obligatory acts in the performance
of Wudu? |
The obligatory acts in the perfonmance of Wudu
are four, viz.:
(1) Washing the face.
(2) Washing both the arms up to the elbows.
(3) Brushing over a quarter of the head with wet
hands.
(4) Washing both feet up to the ankles.
Notes:
(1) If the water to be used for Wudu be stagnant,
one should make sure that the cistern measures ten yards by ten yards by
one foot and is full of water.
(2) If a person wears impermeable foot-gear after
the performance of the Wudu, it is not necessary to remove it for a fresh
Wudu. One may just pass over it wet fingers as if one were tracing lines
on it. Travellers can take advantage of this concession for three days
and three nights, others for one day and one night.
|
3.2b Ghusl (Bath)  |
|
| 3.2b.7. When does ghusl become obligatory ? |
Ghusl becomes obligatory after:
(1) Sexual intercourse. (2) Discharge or effusion
of semen. (3) Completion of menses and confinement.
|
| 3.2b.8. Can you name the obligatory conditions
that most be fulfilled for a valid performance of an obligatory ghusl?
|
The obligatory condition that must be fulfilled
for a valid performance of an obligatory ghusl are:
(1) To rinse the mouth thoroughly, so that all
the parts are cleaned properly.
(2) To rinse the nose right up to the nasal bone.
(3) To wash all the parts of the body thoroughly,
including the hair.
|
| 3.2b.9. What is the best way of performing an
obligatory ghusl? |
The best way of performing an obligatory ghusl
is:
(1) The person should have the intention (niyyat)
to cleanse the body from grave impurity at the time of performing the bath.
(2) He or she should wash the hands up to the
wrists thrice.
(3) Then the private parts must be washed thoroughly
thrice.
(4) Filth must be removed, if there be any, from
any of the parts of the body.
(5) One should then perform an ablution.
(6) One should lastly wash thrice all the parts
of the body, including the hair thoroughly.
|
3.2c Tayammum  |
 |
| 3.2c.10 Q. What should a person do in place of
wudu or ghusl if one is sick or no access to water? |
When a person is sick or having problems getting
water, one may perform what is called tayammum in place of wudu or ghusl. |
| 3.2c.11. What are the essential requisites for
the performance of a tayammum ? |
The essential requisites for the performance
of a tayammum are:
(1) To have the intention in mind to perform the
tayammum for the removal of impurities.
(2) To strike pure earth lightly with the palms
cf both hands.
(3) To pass the palms of the hands over the face
once.
(4) To again strike lightly pure earth with the
palms of both hands and rub alternately from the tips of the fingers to
the elbows, the forearms and the hands.
|
| 3.2d Miscellaneous Notes |
|
| 3.2d.12. Do you know the acts or circumstances
which make wudu void? |
Yes; the acts or circumstances which make the
wudu void are:
(1) Answering the call of nature; discharge of
semen or issue of worm or sandy stone [bowel movement] or any impure matter
from the front or the hind private parts.
(2) The passage of wind from the hind private
part.
(3) The act of vomiting a mouthful of matter.
(4) Emission of blood, puss or yellow matter from
a wound, boil, pimple., etc., to such an extent that it passes the limits
of the mouth of the wound, etc.
(5) Loss of consciousness through sleep, drowsiness,
etc.
(6) Temporary insanity, fainting fit, hysteria
or intoxication.
(7) Audible laughter during prayer.
|
| 3.2d.13. Do the same occurrences nullify tayammum
also? |
Yes; the same occurrences nullify tayammum also,
but in addition tayammum is nullified as soon as the cause for performing
it is removed, i.e., if the sick person recovers, or, if recourse has been
taken to it for lack of water, and access to water becomes possible. |
| 3.2d.14. What acts are forbidden without the
performance of wudu or the tayammum as the case may be? |
The following three acts are forbidden without
the performance of wudu or tayammum as the case may be:
(1) Prayer. (2) Walking round the Holy Ka'ba in
Makkah. (3) Carrying or touching the Holy Qur'an.
Note: Children who have not attained the age of
discretion, i.e., about seven years, can carry the Holy Qur'an for the
purpose of studying.
|
| 3.2d.15. Does wudu convey any inner meaning besides
the cleanliness of the body? |
Yes, the primary object is cleanliness or purity,
but spiritual cleanliness and purity, i.e. freedom from sins which is the
main object of religion. It is pereferable, therefore, to recite the following
after the wudu:
Allahummaj'alni minattawwabeena waj'aini
minal mutatahahhireen.
O Allah! make me from among those who repent
for their sins and from among those who keep themselves pure.
|
| 3.2e Azan |
 |
| 3.2e.16. What is azan? |
Azan is the first call to Prayer. |
| 3.2e.17. When and why is the azan uttered? |
The azan is uttered in a loud voice to announce
to the faithful that it is time for ther obligatory prayer and to invite
them to offer the same. |
| 3.2e.18. How Is azan recited? |
Azan is recited in a loud voice by the muezzin
(the crier) facing the direction of the Ka'ba in the following words which
are said in the order mentioned:
(1) Allahu Akbar  "Allah
is most Great" (four times).
(2) Ash-hada al la illaha ill-Allah.  "I
bear witness that there is none worthy of being worshipped except Allah."
(twice).
(3)Ash-hadu anna Mahammad-ar-rasoolallah
 "I bear witness that Muhammad
is the Apostle of Allah" (twice).
(4) Hayya 'alas-Salah  "Come
to Prayer" (turning the face alone to the right and saying it twice).
(5) Hayya 'alal-falah  "Come
to Success" (turning the face alone to the left and saying it twice).
(6) Allahu Akbar  "Allah
Is Most Great" (twice).
(7) La ilaha ill-Allah  "There
is no deity but Allah (once).
Note: The following phrase is added after Item
(5) in the azan of the early morning prayer, viz., (5a)
"As-salatu khairum minannaum"
 "Prayer is better than
sleep" (to be said twice).
|
| 3.2f Iqamat |
|
| 3.2f.19 Q. What is Iqamat and when is it uttered?
|
Iqamat is the second call to prayer and
is uttered immediately before the beginning of the obligatory prayer (fardhu).
It is similar to Azan but with the addition of the sentence, "Qad
qamatis-salah"
i.e., "prayer has indeed begun", to be uttered
twice after item (5) above. |
| 3.2g The Obligatory and Essential Factors
of Prayer |
 |
| 3.2g.20 Q. What are the obligatory (fardhu) factors
in prayer? |
The obligatory factors in a prayer are seven
in number:
(1) To say takbir-i-tahrimah.
(2) Qiyam, i.e., standing erect and placing the
right hand upon the left below the navel.
(3) To recite some verses from the Holy Qur'an.
(4) Ruku', i.e., bowing down in such a way as
to grasp the knees with the hands keeping the back in a straight line so
as to form a right angle with the legs.
(5) Sajdah, i.e., prostrating in such a way that
both the palms of the hands, the forehead, the nasal bone, the knees and
the toes of both feet touch the ground; there must be sufficient space
between the arms and the chest and the legs and the belly so that they
do not touch each other but remain separate.
(6) Qa'dah, i.e., sitting down in a reverential
posture, keeping the right foot erect on the toes and the left one in a
reclining position under the rumps.
(7) To signify the completion of prayer by word
or action.
|
| 3.2g.21 Q. Can you name some of the essentials
(wajib) of prayer? |
The observance of the following points are very
essential in any prayer.
(1) To say takbir-i-tahrima, viz., "Allahu
Akbar."
(2) To recite the opening chapter of the Holy
Qur'an (the Fatiha).
(3) To recite any of the other chapters of the
Holy Qur'an.
(4) The recitation of the opening chapter must
precede the recitation of any other chapter of the Holy Qur'an.
(5) To assume all the postures correctly, i.e.,
undignified haste must not be practised in changing the postures and reasonable
pauses must be observed at each stage.
|
| 3.2h Performance of Prayer |
|
| 3.2h.22 Q. Can you give a complete description
of the performance of prayer?
|
Yes. A Prayer consists of either two, three or
four Rak'ats, and a Rak'at is performed thus:
(i) Stand erect, facing the direction of Ka'ba
in Makkah, and after having the niyyat, (the intention) of what prayer
about to offer and preferably uttering it to oneself;
(ii) Raise both hands up to the ears and, saying
"Allahu Akbar," and then bring them down and place the right
hand upon the left around the navel.
(iii) Then recite:
(a) A'oozu billahi minash-shaitanir-rajeem
 'I betake myself to Allah for
refuge from the accursed Satan.'
(b) Bismillah-ir-Rahman-ir-Raheem.  '(I
begin) In the name of Allah, the Beneficent, the Merciful.'
I Then recite the Opening Chapter of the Holy
Qnr'an (the Fatiha), viz., Alhamdu lillahi Rabbil- 'aalameen ar-Rahman-ir-Rahim,
Maliki yaum-id-deen, iyyaka na'budu wa iyyaka nasta'een; ihdinas-sirat-al-mustaqeem
sirat-alla-dheenaaa'amta 'alaihim ghairil maghdoobi 'alaihi wal-lad-daalleen.
Ameen!
All Praise is due to Allah, Lord of the
worlds, the Beneficent, the Merciful, Owner of the Day of Judgment. Thee
alone we worship and Thee alone we ask for help. Show us the straight path,
the path of those whom Thou hast favoured, not (the path of) those who
earn Thine anger nor (of) those who go astray. Amen!'
(d) Immediately follow up this by reciting some
passage from the Holy Qur'an. For this purpose any one of the small chapters
may be selected, as for instance, the chapter termed "The Unity"
viz.: Qul huw-Allahu Ahad, Allahus-Samad, lam yalid wa lam yoolad,
wa lam yaku lahoo kufuwanahad
'Say: He is Allah, the One, - Allah, the
eternally besought of all! He begets not, nor is He begotten. And there
is none comparable unto Him.'
(e) Then, saying "Allahu Akbar,"
bow down in Ruku' and say thrice: Subhana Rabbiyal-'Azeem
 'How glorious is my Lord the
Great!'
(f) Again assume the standing position letting
the hands remain on the sides and say: Sami' Allahu liman hamidah.
Rabbana lakal-hamd.
 'Allah
has listened to him who has praised him. Our Lord praise be to Thee.
(g) Then. Saying "Allahu Akbar, "
Then prostrate and perform the Sajdah, saying thrice: Subhana Rabbiyal-a-la.
 'All
glory be to my Lord, the Most High.' Lord, the Great!'
(h) Then rise and, sitting for a while in a reverential
posture, termed Jalsah, say once: Allahummaghfirli war-hamni …..
and so on
 O
Allah! forgive me and have mercy upon me.'
(i) Then perform the second Sajdah exactly in
the same way as the first one. This finishes one Rak'at. Then say
"Allahu Akbar", and standing erect once again, repeat
all the steps in the performance of the first Rak'at.
(j) After the second Rak'at's second Sajdah is
over, saying "Allahu Akbar," sit down in the reverential
posture called, Qa'da-tul-Oola (first sitting) or
Qa'da-tul-Akhira (last sitting) as the case may be, and recite
Tashahud alone in the former case, viz.: At-tahiyyatu lillahi
was- salawata wat-taiyyabatu assalamu 'alaika ayyu-hannabiyyu wa rahma-ullahi
wa barakatuhu assalamu 'alaina wa 'ala 'ibadlllah-is-salliheen, ash-hadu
an la ilaha ill-Allahu wa ashhadn anna Muhammadan 'abduhoo wa rasooluh.
'All reverence, all worship, all sanctity
are due to Allah. Peace be on you O Prophet! And the Mercy of Allah and
His Blessings. Peace be on us and all the righteous servants of Allah.
I bear witness to the fact that none is deserving of worship except Allah
and I bear witness to the fact that Muhammad is His servant and Apostle.'
(k) If more than two Rak'ats are to be performed,
stand up again, saying "Allahu Akbar," and completing
one or two Rak'ats, as the case may be, sit down in the reverential posture
called "Qa'datul-Akhira, which is also obviously adopted
if the prayer consists of two Rak'ats only. In the reverential posture,
recite in addition to Tashahud, the salawat, viz., Allahumma
salli 'ala sayyidina Muharomadin wa 'ala ali sayyidina Muhammadin kama
sallaita 'ala sayyidina Ibrahima wa 'ala ali sayyidina Ibrahim. Allahumma
barik 'ala sayyidina Muhammadin wa 'ala ali sayyidina Muhammadin kama barakta
'ala sayyidina Ibrahima wa 'ala ali sayyidina Ibrahima innaka Hamidun Majeed.
'O Allah! Shower Thy blessings on our leader
Muhammad and his descendants as Thou showerest Thy blessings on our leader
Abraham and his descendants; verily, Thou art the Praiseworthy, the Glorious.
'O Allah! bless our leader Muhammad and
his descendants as Thou blessest our leader Abraham and his descendants;
verily, Thou art the Praiseworthy, the Glorious.'
(l) Then turn our face to the right and say the
salaam: Assalamu 'alaikum wa rahmatulah
'Peace be upon you and the mercy of Allah.'
Then turn our face to the left and repeat the
same. Thus the prayer is completed.
|
| 3.2h.23 Q. What should a worshipper do if he
or she unconsciously omits any of the essentials of prayer or suspects
that he or she has performed more than the prescribed number of ruku's,
sajdahs, rak'ats, etc.? |
If a worshipper omits any of the essentials of
a prayer or suspects that he or she has performed more than the required
number of rnku's, sajdahs, rak'ats, etc., he or she should perform two
sajdahs, and recite the following before completing the salat with two
salaam turning our heads right and left. These two sujuuds are known as
Sajdatus-Sahwi.
Subhaana man-laa yanaamu walaa yashuu. Glory
be to the One Who does not sleep or forget.
|
| 3.2h.24 Q. What acts nullify a prayer? |
The acts that nullify one's prayer are:
(1) Talking.
(2) Doing any three acts in succession.
(3) Emission of impure matter from the body or
the annulment of wudu in any way.
(4) Drinking or eating during prayer.
(5) Turning the chest away from the direction
of Ka'ba.
(6) Committing breach of any of the obligatory
factors of a prayer.
(7) If the body between the navel and the knees
becomes uncovered in the case of males, or any part of the body excepting
the hands and the face in the case of females.
|
| 3.2h.25 Q, What does the term Qa'datul-Oola mean?
|
The reverential sitting posture that one adopts
after the completion of the two rak'ats of a prayer, consisting of three
or four, for reciting Tashahud is called Qa'datul-Oola. |
| 3.2h.26 Q. What is Qa'datul-Akhira? |
The final reverential sitting posture which a
worshipper assumes after the completion of the prescribed number of rak'ats
of any particular prayer, for the recitation of Tashahud,salawat and
du'a is called Qa'datul Akhira. |
| 3.2i Classification of Prayers |
|
| 3.2i.27 Q. How many kinds of prayers are there?
|
There are five kinds of prayers, viz.,
(1) Fardhu al-'ain, i.e. the compulsory prayer
that must not be missed on any account whatsoever. This obligatory prayer
must be offered at any cost for if one fails to do so he or she will be
liable to severe punishment.
(2) Fardhu al-kifayah is the kind of prayer which
should preferably be offered by all those present at the time, but one
at least out of the group must offer it to free the others from responsibility;
for example, if any one individual from amongst the inhabitants of a locality
where the death of a Muslim has taken place or from those who join the
funeral procession to the cemetery offer the 'Funeral Prayer', the obligation
of all concerned is fulfilled.
(3) Wajib is a prayer which comes next in rank
of Fardhu al-'ain in accordance with the importance attached to it by the
Holy Prophet.
(4) Sunnat-ul-mu'akkadah is the class of prayer
which the Holy Prophet used to offer daily without fail and has ordered
his followers to do so.
(5) Sunnatu ghairil-mu'akkadah is the kind of
prayer which the Prophet offered occasionally and desired his followers
to do so.
(6) Nafl is a voluntary prayer and it is commended
for the uplift of one's soul, and for the acquirement of spiritual benefits.
|
| 3.2j Fardhu Prayers
[ Fardhu ) is a religious duty commanded by Allah
- obligatory ]
|
|
| 3.2j.28 Q. How many kinds of Fardhu prayers are
there? |
There are only two kinds of Fardhu prayers viz.
(1) The daily five obligatory prayers. (2) The
special congregational Friday prayers.
|
| 3.2j.29 Q. Can you name the daily obligatory
prayers? |
Yes, the daily obligatory prayers are five in
number:
(1) Salatul-Fajr, i.e., the early morning
prayer which must be offered after dawn and before sunrise.
(2) Salatus-Zuhr, i.e., the early afternoon
prayer, the time for which commences immediately after the sun begins to
decline, and lasts till it is about midway on its course to setting.
(3) Salatul-'Asr, i.e., the late afternoon
prayer which must be offered sometime after the sun is about midway on
its course to setting, until a little before it actually begins to set.
(4) Salatul-Maghrib, i.e., the evening
prayer which must be offered between the sunset and the disappearance of
the light similar to the light at dawn, which follows when the red glow
from the horizon in the West has vanished.
(5) Salatul-'Isha', i.e., the night prayer
which must be offered any time after the time for Salatul-Maghrib comes
to an end, and before the break of dawn, but it should preferably be offered
before midnight.
|
| 3.2j.30 Q. How many rak'ats are compulsory in
each of the five daily obligatory prayers? |
The number of rak'ats compulsory in the five
daily obligatory prayers are:
(1) Two in Salatul-Fajr (the early morning prayer).
(2) Four in Salatus-Zuhr (the afternoon prayer).
(3) Four in Salatul-'Asr (the late afternoon prayer).
(4) Three in Salatul-Maghrib (the sunset prayer).
(5) Four in Salatul-'Isha' (the night prayer).
|
| 3.2j.31 Q. How many rak'ats of sunnat salat should
be offered along with each of the five daily obligatory prayers? |
The number of rak'ats is as follows:
(1) Two before the Fardhu of Salatul-Fajr.
(2) Four before and two after the Fardhu of Salatus-Zuhr.
(3) None before or after the Fardhu of Salatul
'Asr.
(4) Two after the Fardhu of Salatul-Maghrib.
(5) Two after the Fardhu of Salatul-'Isha.
[Sunnat salat is usually translated as
the 'voluntary' or 'optional' prayer. This kind of sunnat prayer is not
compulsory, but to do so would entail great recompense. If one has the
time, the opportunity and the proper inclination of the heart, it should
be definitely offered. However, if one omits it, it will not entail any
sin]
[ Sunnat mu'akkad refers to any voluntary
act of worship (such as the Eid prayer, or the two rakat after the maghrib
prayer) which the Prophet Muhammad saw. continuously performed and almost
never abandoned. These are not obligatory, but a person who abandons them
may be considered blameworthy.]
[ Sunnat Ghair Mu'akkad are those which
the Prophet Muhammad saw. sometimes performed and sometimes abandoned.]
[ The different schools of thought have different
terminology and rulings regarding the precise nature of these acts of worship.
]
|
| 3.2k Salat-ul-witr |
|
| 3.2k.32 Q. When is Salat-ul-witr prayer to be
offered? |
It should be offered after the Sunnatul-mu'akkadah
of Salatul-'Isha. |
| 3.2k.33 Q. Of how many rak'ats does it consist?
|
It consists of three rak'ats. |
| 3.2k.34 Q. How does it differ from other prayers?
|
It differs from other prayers in this respect,
viz., that, in the third rak'at, after one bows down for the performance
of ruku', one may recite the du'a Qunut: |
| 3.2L Salat-ul-janazah (funeral prayers). |
|
| 3.2L.35 Q. How is Salat-ul-janazah offered? |
Salat-ul-janazah is offered in the congregation
as follows:
(1) The body of the deceased is placed with its
face turned towards the Ka'ba and the Imam standing by its side with the
intention (niyyat) of offering Salat-ul-janazah for that particular dead
person.
|
| 3.2m The Curtailment of Obligatory Prayers.
|
|
| 3.2m.36 Q. When should one curtail the obligatory
prayer ? |
When one is travelling with the intention of
proceeding more than '2 marhalahs' (ie. more than 81 kilometers), one should
offer two rak'ats of fardhu prayers for those which comprise four, and
continue to do the same after one's arrival at a destination; and if one
does not intend to prolong his or her stay there (for more than four days
?).
Generally speaking, the shortening or qasar the
obligatory prayers while travelling is a legal concession provided by syari'ah
that portrays tolerance and simplicity in matters of worship. The Prophet
(sallallahu 'alaihi wa sallam) used to shorten his prayer whenever he was
on a journey.
|
| 3.2n Forbidden Times for Prayers |
|
| 3.2n.37 Q. At what time is one prohibited to
offer Fardhu, Sunnat or Nafl prayers ? |
One is forbidden to offer either Fardhu, Sunnat
or Nafl prayers at: (1) The time when the Sun is rising. (2) The time when
the Sun is at its zenith. (3) The time when the Sun is setting.
[ A nafl prayer (salat al-nafl) or supererogatory
prayer is a type of optional Muslim salat (formal worship). As with sunnat
prayer, they are not considered obligatory but are thought to confer extra
benefit on the person performing them. [ Tahiyatul Wudu · Isyraq
prayer · Dhuha prayer · ]
|
| 3.2n.38 Q. Are there any other times when one
should not offer the Nafl prayers? |
Yes. One should not offer Nafl prayers during:
(1) The interval between the offering of the Fardhu
of Salatul-Fajr and the rising of the sun.
(2) After the Iqamat is called for any congregational
prayer at a mosque.
(3) The time between the offering of the Fardhu
of Salatul-'Asr and the setting of the sun.
(4) The time between the setting of the sun and
the offering of the Fardhu of Maghrib prayers.
(5) The time between the Imam's getting up from
his place for delivering the Khutba, i.e., the sermon, and the completion
of Friday congregational prayers.
(6) At the time of any Khutba, e.g., Friday, 'Id,
etc.
(7) The time between the Fajr prayer and the Id
prayers.
(8) After the 'Id prayers at the premises where
the same have been offered.
(9) At the time of Hajj in 'Arafat after the Zuhr
and 'Asr prayers are offered together.
(10) The time between the Maghrib and 'Isha prayers
at Muzdalifa.
(11) When there is very little time left for offering
the Fardhus of any of the daily prayers.
(12) When one feels the need to answer a call
of nature.
|
| 3.2o Salatul-jummat'a (Friday Prayers). |
|
| 3.2o.39 Q. What is Salatul-jummat'a? |
It is a congregational prayer only and cannot
be offered alone. Consequently, an Imam (i.e., leader) is necessary to
lead the prayers. The Imam first of all delivers a Khutba in two parts
consisting of praise to Allah and prayers (du'as) of blessing for the Holy
Prophet, and some admonition to the congregation. He then prays (du'as)
to Allah for the welfare of all Muslims. After that he leads two rak'ats
of the Fardhu of Jummat'a and all other follow him, as usual in congregational
prayers. |
| 3.2o.40 Q. Who should be chosen to lead the prayers?
|
The one most conversant with Islamic theology
among those present should be requested to lead the prayers. |
| 3.2o.41 Q. How is the congregational prayer offered?
|
The Imam stands in front of the congregation
facing the direction of the Ka'ba, and all the other worshippers stand
in lines behind him and follow his lead, i.e., they stand when he stands,
perform ruku when he does it, and so on. |
| 3.2o.42 Q. Should a person offering his prayers
with a congregation repeat all the requisite recitations? |
The Imam and those in the congregation should
recite the Opening Chapter of the Holy Qur'an (AlFatihah) .The Imam will
also recites some other passage from the Quran on behalf of the congregation.
|
| 3.2p Wajibul 'Eid (The 'Eid Prayers). |
|
| 3.2p.43 Q. Of how many rak'ats do the 'Eid-ul-Fitr
and 'Eid-ul-Adha prayers consist? |
Each one of them consists of two rak'ats. |
| 3.2p.44 Q. How are those two rak'ats offered?
|
They are offered in the congregation thus:
(1) The Imam as usual stands in front of the congregation,
and facing the direction of the Ka'ba and having the intention of offering
the particular prayers says aloud: "Allahu Akbar," and the congregation
follows his lead.
(2) Then the Imam and the congregation place their
hands below the navel as usual, and at short intervals perform seven "takbeers",
and say "Allahu Akbar," raising the hands to the ears. Need to
recite the folowing after each takbeer:
' Subhanallah walhamdulillah walaa ilaha
illallah wallahu akbar.'
[ After each "takbeer," the hands
are placed on the navel, and recites the above " "Subhana Allah
……, ," inaudibly. After the end of the seventh takbeer is the audible
recitation of Suratul-Fatiha (the Opening Chapter) and some other chapter
or passage from the Holy Qur'an by the Imam. The prayer finishes after
the second rak'at with five takbeers similar in the previously prescribed
manner. ]
(3) After the prayer is over, the Imam mounts
the pulpit and delivers two Khutbas or sermons.
Eid Al-Fitr is celebrated at the end of
Ramadan (a month of fasting during daylight hours). The Eid al-Fitr celebration
begins with prayers the morning of 1 Shawal, and is followed by breakfast,
and often celebratory meals throughout the day. Eid Al-Adha is celebrated
on the tenth day of Dhu al-Hijjah when Hajj (pilgrimage) takes place. Muslims
may invoke an act of zakat and friendship by the slaughter of a sheep and
distribute its meat in 3 parts: among family, friends, and the poor.
|
| 3.2q Nafl Prayers |
|
| 3.2q.45 Q. What are the various special optional
(Nafl) prayers? |
They are:
(1) Salat-ul-lshraq, which consists of
two or four rak'ats and may be offered after sunrise.
(2) Salat-ud-Doha, which consists of two
to eight rak'ats and may be offered any time after the Salat-ul-lshraq
till the Sun's declination.
(3) Salat-ul-Tahiyya-tul-Masjid, which
consists of two rak'ats and may be offered on entering a mosque.
(4) Salat-ul-Tahajjud, which consists of
four to twelve rak'ats and may be offered after midnight preferably after
having slept for some time. This prayer has been specially recommended
in the Holy Qur'an for attaining spiritual progress.
(5) SalatuI-Kusufain, which consists of
two rak'ats and may be offered during the eclipse of the sun or the moon.
(6) Salat-ul-Tarawih, which consists of
twenty rak'ats and is offered in ten salams of two rak'ats each, each night
in the month of Ramadan only after the obligatory 'Isha prayers. It is
very commendable to complete the whole Qur'an by reciting consecutive portions
of it in each of its rak'ats after the recitation of the Surat- ul-Fatiha,
and thus finish the whole Qur'an by the end of the month of Ramadan.
[A Nafl prayer (salat al-nafl) or supererogatory
prayer is a type of optional Muslim salat (formal worship). As with sunnat
prayer, they are not considered obligatory but are thought to confer extra
benefit on the person performing them. ]
|
| 3.2r Miscellaneous |
|
| 3.2r.46 Q. In which rak'ats of the prayers is
the recitation of the Holy Qur'an made audible? |
The recitation of Surat-ul-Fatiha and
some other chapter or passage of the Holy Qur'an is made audible in:
(1) The two rak'atsof the Fardhu of Salatud-Fajr.
(2) The first two rak'ats of the Fardhu of
Salatul-Maghrib.
(3) The first two rak'ats of the Fardhu of
Salatul-'lsha'.
(4) The two rak'ats of SalatuI-Jumaat'a.
(5) The two rak'ats of both 'Id prayers.
(6) In all the twenty rak'ats of the optional
Taraweeh prayers in the month of Ramadan.
(7) In the three rak'ats of the Wajib-ul-Witr
prayers in the month of Ramadan only.
|
| 3.2r.47 Q. In what rak'ats and what prayers is
the recitation of the Holy Qur'an made inaudible? |
In all the rak'ats of the Fardhu of Salatul-Zuhr
and Salat-ul-Asr and the last one and two rak'ats respectively of the SalatuI-Maghrib
and the Salatul-'lsha'. The Fatiha alone is recited in these rak'ats and
also in the last two rak'ats of Salatul-Zuhr and SalatuI-'Asr. |
| 3.2r.48 Q. What Prayers should be offered in
congregation? |
The Prayers that should be offered in congregation
are:
(1) All Fardhus of the five obligatory prayers.
(2) The Fardhu of Salatul-Jumaa'ta.
(3) Both the 'Id Pravers.
(4) Salatut-Taraweeh
(5) Wajib-ul-Witr in the month of Ramadan only.
(6) Funeral Prayer.
(7) Salatul-Kausuf.
|
| 3.2r.49 Q. What Prayers are offered in congregation
in the daily Prayers? |
Only the Fardhu of each Prayer is offered in
a congregation, and not Sunnat or Nafl. |
| 3.2r.50. What should one do if one misses the
congregation for any Prayer (Fardhu)? |
If one misses congregation for any prayer, one
should offer it alone or, if possible, join or arrange to have another
congregation; but if one misses the congregation of Salat-ul-Jumaa'ta one
should offer by oneself the usual Fardhu of Salat-uz-Zuhr. |
|
|
| 3.4 The Observation
of Fasts in the Month of Ramadan
|
|
| 3.4.1 Q. What do you mean by observation of fasts?
|
Observation of fasts means the act of abstaining
from eating, drinking, smoking, allowing anything whatsoever to enter into
what is understood to be the interior of the body, as also voluntary vomiting,
self-pollution, sexual intercourse, etc., from the break of dawn till sunset. |
| 3.4.2 Q. On whom is the observation of fasts
obligatory? |
The observation of fasts is obligatory on all
Muslims excepting the infants, the insane, and the invalids. |
| 3.4.3 Q. Who is exempted from observing fasts?
|
Men and women too old and feeble to bear the
hardships of a fast are exempted, but they should feed a poor and needy
Muslim to satiation twice a day, or pay the amount of one Sadaqa-tu-Fitr
for every day. |
| 3.4.4 Q. Under what circumstances can one defer
the observation of fasts? |
One can defer the observation of fasts if:
(1) One is so sick that the observation of fast
is likely to increase his or her sickness.
(2) A woman who is suckling a child, and there
is a danger of reduction in the supply of milk if she observes fasts.
(3) A traveller who has reason to fear that observing
of fasts will make him. or her unable to proceed on the journey.
Note: As soon as one is relieved of the
respective disability, one must observe the fasts immediately.
|
| 3.4.5 Q. Under what circumstances should a woman
postpone the observation of fasts? |
A woman should postpone the observation of fasts
during the period of menses and when she is in the family way. |
| 3.4.6 Q. Why is the observation of fasts obligatory
during the month of Ramadan? |
The observation of fasts is obligatory in the
month of Ramadan because it is the blessed month of the year during which
Holy Qur'an was revealed. |
| 3.4.7 Q. Can we spread out the period of fasting
and complete the observation of fasts tor the required number of days --
29 or 30, as the case may be -- at any time during the year? |
No. The Holy Qur'an enjoins upon Muslims to observe
the fasts consecutively for 29 or 30 days, as the case may be, during the
month of Ramadan alone. Besides, the main purpose for which the observation
of fasts has been made obligatory will not be served if the period were
spread out, for the training that one receives for bearing with thirst
and hunger, and incidentally realising the distress of the starving poor
and sympathizing with and helping them would not be acquired. |
| 3.4.8 Q. What is the real significance of fasting?
|
The real significance of fasting consists in
the habit of self-control that it fosters and develops and thus enables
one to save oneself from being an easy victim to temptation, and consequently
minimising the chances of committing sins. This in its turn will make the
practice of virtue easier and lead one nearer to the Kingdom of Allah. |
| 3.4.9. Q. What should be done if one does not
observe a fast without any cogent reason on any day during the month of
Ramadan? |
If one does not fast on any day during month
of Ramadan without any cogent reason, one will be committing a sin, but
all the same he or she must fast on some other day to make amends for the
omission. |
| 3.4.10 Q. What are the main obligatory factors
for the proper observation of fasts? |
The main obligatory factors for the proper observation
of fasts are:
(1) Conception or utterance of Niyyat, i.e., intention
to fast.
(2) Abstinence from all things that would nullify
the fast from the break of dawn to sunset.
|
| 3.4.11 Q. What is the usual form of Niyyat for
fasting during the month of Ramadan? |
The usual form of Niyyat for fasting during the
month of Ramadan is:
Nawaitu sauma ghadin 'an ada'i fardhui Ramadana
hazihis-sanati lillahl ta'ala.
I intend to fast for this day in order to
perform my duty towards Allah in the month of Ramadan of the present year.
|
| 3.4.12 Q. When should one conceive the Niyyat
or give utterance to it? |
The Niyyat, (i.e., the intention) should be conceived
or given utterance to for each day preferably before the break of dawn,
if not, at any time before midday, if in the meanwhile one has maintained
the state of fasting from the time of dawn. |
| 3.4.13 Q. What are the main optionals for the
observation of fast? |
The main optionals for the observation of fasts
are:
(1) Partaking of meals before the break of dawn.
(2) Eating of three dates and drinking water after
sunset, for signifying the end of the fast.
(3) And reciting, prior breaking the fast, the
du'a:
Allahumma laka sumtu wa'ala rizqika aftartu.
'Oh Allah! for Thy sake have I fasted, and
(now) I break the fast with the food that comes from Thee'.
|
| 3.4.14 Q. What is the penalty for doing anything
without any cogent reason that makes a fast void? |
The penalty for doing anything that makes a fast
void without any cogent reason is to observe sixty consecutive fasts or
feed sixty persons, besides observing the fast in place of one which he
or she has deliberately made void. |
| 3.4.15 Q. Is the fast made void if by mistake
if one does something that makes it so under the impression that one is
not observing a fast? |
No, if anyone by mistake does something that
makes a fast void under the impression that one is not observing a fast,
the fast is not nullified, provided one stops doing it the moment one recollects
the same. |
| 3.5 Pilgrimage
to Makkah.
|
   |
| 3.5.1 Q. On Whom is the performance of Hajj (pilgrimage
to Makkah) incumbent? |
The performance of Hajj is incumbent on all Muslims,
at least once in a lifetime, if circumstances permit, i.e., if they are
in a position both physically and materially to undertake the journey to
Makkah, and make sufficient provision for their dependents during the period
of their absence. |
| 3.5.2 Q. How do you define Hajj? |
The Pilgrimage to Makkah in the state of lhram
to be adopted at the Miqat strictly carrying out all that it imposes, observing
wuqoof at 'Arafat, performing the tawaf at Ka'ba, etc., in accordance with
the prescribed laws is called Hajj.
 
|
| 3.5.3 Q. What is 'Umra? |
The visit to Makkah at any time of the year in
the state of Ihram to be adopted at Miqat, performing the tawaf round Ka'ba
in Makkah and accomplishing sa'ee in accordance with the prescribed laws
is called 'Umra.
 
|
| 3.5.4 Q. What do you mean by lhram? |
The removal of sewn clothes from the body and
wrapping it up in a couple of seamless sheets at the Miqat with the intention
of performing Hajj or 'Umra, and abstaining from all things that are unlawful
for those intending to perform Hajj or 'Umra signifies lhram. |
| 3.5.5 Q. What do you understand by Tawaf? |
The performance of seven circuits round the Ka'ba
(In Makkah) commencing from the Black Stone and having the Ka'ba on one's
left is called Tawaf.
|
| 3.5.6 Q. What does the term Sa'ee signify? |
Sa'ee signifies the act of marching to and from
between the two hills of Safa and Marwa (near Ka'ba) in accordance with
the prescribed laws.
|
| 3.5.7 Q. What is Wuqoof? |
The stay at 'Arafat, at least for a few minutes,
during the time between the declining of the sun from the meridian on the
9th of Zilhijja (the 12th lunar month) and before the dawn of the 10th
Zilhijja is called Wuqoof. |
| 3.5.8 Q. What territory does Haram constitute?
|
The City of Makkah, in which the Ka'ba is situated
along with a certain defined outlying territory on all its sides, is called
Haram.
 
|
| 3.5.9 Q. What are Miqats? |
The boundary lines which the pilgrims or those
who want to perform 'Umra should not cross without adopting the lhram are
called Miqats.
|
| 3.5.10 Q. How many Miqats are there? What are
their names and for whom do they indicate the boundary line of Haram? |
There are five Miqats in all -
(1) Zul-Hulaifa or Bi'r 'Ali, which indicates
the borderline of Haram for those coming from the side of Medina.
(2) Zat-al-lraq serves as Miqat for those
coming from the side of Iraq or Mesopotamia.
(3) Jahfa orRabigh is the Miqat for those
from Syria.
(4) Quarn for those from the side of Nedjd.
(5) Yalamlam for those from the direction
of Yemen, Pakistan, India, etc.
|
| 3.5.11 Q. How should a male pilgrim adopt the
lhram? |
When a male pilgrim is about to cross a Miqat,
he should perform Ghusl, divest himself of sewn clothes, and wrap up the
lower portion of his body in a seamless sheet and cover up the upper part
with another one, keeping the head and face bare. The footgear must be
such as to keep the central bones of the outer parts of his feet open.
He must then offer two Rak'ats of Nafl, and lastly, he must form in his
mind the Niyyat and give utterance to his intention as to the purpose of
his adopting the lhram. |
| 3.5.12. Q. What is the form of Niyyat for Hajj?
|
The form of Niyyat for the Hajj is:
Allahumma inni uri-dulhajja fayyassirhu
li wa taqabbalhu minnl, aawaltul-hajja wa ah-ramtu bihi mukhlisan lillahl
ta'ala.
O Allah! I Intend to perform the Hajj. Make
Thou the same easy for me and accept it from me. I have conceived the Niyyat
for Hajj and I have adopted the Ihram sincerely for Allah, the Sublime.
|
| 3.5.13 Q. What is the form of Niyyat for 'Umra?
|
.If one wants to perform only 'Umra he or she
should say: Allahumma innl uridul 'Urnrata fayassirha li wa taqabbalha
minni, nawaitul-'Umrata wa ahramtu biha muhhlisan lillahi ta'ala
O Allah! I intend to perform 'Umra. Make
Thou the same easy for me and accept it from me. I have conceived the 'intention'
for 'Umra and have adopted the lhram for it, sincerely for the sake of
Allah, the Sublime.'
|
| 3.5.14 Q. What is the form of Niyyat for performing
Haij and 'Umra together? |
It is: Allahumma inni uridulhajja wal 'Urnrata
fayassirhuma li wa taqabbalhuma minni, nawaitul Hajja wal 'Umrata- wa ahramtu
bihima mukhlisan lillahi ta'ala.
O Allah! I intend to perform both Hajj and
'Umra. Make Thou the same easy for me and accept them from me. I have conceived
the intention for bothHajj and 'Umra and have adopted the lhram to perform
both Hajj and 'Umra only for the sahe of Allah, the Sublime.'
|
| 3.5.15 Q. What should one do after one has given
utterance to one of the appropriate Niyyats? |
After one has given utterance to one of the Niyyats,
one should say aloud (these words and should have perfectly committed to
memory as one will have to recite them again and again, sitting, standing,
mounting and dismounting):
Labbaik Allahumma labbaik; labbaika la sharika.
laka labbaik; innal-hamda wan ni'mata laka wal mulka la sharika lak.
Here I am at Thy service. O Allah! Here
I am at Thy service; Here I am at Thy service; There is no partner unto
Thee; Here I am at Thy service; To Thee the glory, the riches and the sovereignty
of the world. There is no partner to Thee.
|
| 3.5.16 Q. What things become unlawful for those
adopting the lhram? |
The things that become unlawful for those adopting
the lhram and remain as such till the object for which the lhram has been
adopted is accomplished are:
(1) Hunting or aiding and abetting it.
(2) Sexual intercourse or its preliminaries.
(3) Cropping or shaving of hair or paring of nails.
(4) Covering of head or face in any way whatsoever.
(5) Use of gloves or socks.
(6) Wearing of any kinds of sewn clothes or underwear.
(7) Using any perfume or perfumed preparation.
(8) Deliberate smelling of perfume or applying
it to any part of the body or the sheets covering it, or even keeping it
in any manner on one's person. (If any aroma of perfumes applied before
the conception of Niyyat remains, it does not matter, for it is permissible).
|
| 3.5.17 Q. What is the difference between the
adoption of Ihram by men and women? |
The points of difference between the adoption
of lhram by men and women are:
(1) That a woman can wear sewn clothes.
(2) She can cover her head (as a matter of fact
she should cover her head in the presence of all men excepting her husband,
as also whilst offering prayers).
(3) She should not put on a veil in such a manner
that the fabric may touch her face.
(4) She can put on socks or gloves.
(5) All the other things which are unlawful for
a man are also unlawful for her.
Note: A woman should not utter "labbaik",
etc., aloud but should say the same in a subdued voice.
|
| 3.5.18 Q. How is the Tawaf performed? |
The points to be observed in the performance
of Tawaf are:
(1) The performer of Tawaf should stand towards
that corner of the Ka'ba where the black stone is embedded in its wall
in such a manner as to have it on one's right and then give utterance to
the Niyyat :
Allahumma inni uridu tawafa baitikalmuharrami
fayassirhu li wa taqabbalhu minni.
O Allah! I intend to perform the tawaf of
Thy consecrated premises. Make Thou the same easy for me and accept it
from me.
(2) Then facing the Black Stone and raising the
hands with palms outwards, one should say:
Bismillahi walhamdu lillahi wallahu Akbar
wassalatu was-salamu 'ala Rasoolilillah.
I begin in the name of Allah, and all Praise
is due to Allah and Allah is Most Great, and peace and blessings be on
Allah's Apostle.
(3) If possible one should approach
the Black Stone and give it a kiss, but if it be not feasible, then one
should give it a flying kiss, and recite the Du'a: (a) Allahummaghfirli
zunoobi wa tahhir li qalbi wa ashrah li sadri wa yassir li amri wa 'afni
fi man 'afait.
O Allah! forgive me my sins and purify my
heart and expand my chest (i.e., give me spiritual illumination) and make
my task easy and preserve me among those Thou has preserved.
Note: The act of kissing the Black Stone
and reciting the du'a is called Istilam.
(4) Then, having the Ka'ba on one's left, one
should take a complete round of It remembering Allah all the while or reciting
du'a
(5) One should perform seven rounds in the manner
described.
(6) After the completion of seven rounds one should
stand near the gate of Ka'ba and pray for Allah's blessings.
(7) Lastly, one should offer two Rak'ats Of Sunnatut-tawaf,
preferably near Maqam-i- lbrahim, a spot just near the Ka'ba.
|
| 3.5.19 Q. What acts are culpable during the performance
of tawaf? |
The acts that are culpable during the performance
of tawaf are:
(1) Being without ablution.
(2) Uncovering of more than a quarter part of
any limb of the body which must be kept covered.
(3) Performing the tawaf either by supporting
oneself on someone's shoulder or mounted, without any cogent reason.
(4) Performing the tawaf in a sitting posture
without any cogent reason.
(5) Performing the tawaf with the Ka'ba on one's
right.
(6) Performing the tawaf round The Ka'ba exclusive
of Hatim (Hatim is the name for the portion of land in the North of Ka'ba
which was left out when the Ka'ba was rebuilt).
(7) Performing a lesser number of circuits than
seven.
|
| 3.5.20 Q. What acts are not permissible during
the performance of Tawaf? |
Such acts are:
(1) Discussion of mundane matters.
(2) The performance of Tawaf in an Impure garb.
(3) The disregard of Ramal which signifies marching
briskly, moving the shoulders with chest out, like the gait of a soldier,
in the first three circuits of the Tawaf.
(4) The disregard of Iztiba'a, which denotes the
act of removing the sheet from the right shoulder and passing it under
the right armpit to place it on the left shoulder, thus keeping bare the
right arm.
* Sa'ee - Sa'ee refers to the ritual of
walking back and forth seven times between the two small hills of Safa
and Marwa The Sa'ee between As-Safa and Al-Marwah is one of the pillars
of Hajj and 'Umra. Historically in Islam it remind us of the story of Hajar
the wife of prophet Ibrahim.
|
| 3.5.21 Q. How should the Sa'ee be performed?
|
(2) In order to perform the Sa'ee one should
betake himself to Safa.
(2) Then, raising the hands to the shoulders,
one must say: (a) Allahu Akbar (thrice), and (b) La ilaha illallahu
wallaha Akbar wa lillahilhamd.
(3) Then one should give utterance to his or her
Niyyat in the words: Allahumma inni uridus-Sa'ya bainas-Safa wal Marwati
fayassirhu li wa taqabbalhu minni.
O Allah! I intend to perform the Sa'ee between
Safa and Marwa; make Thou the same easy for me and accept it from me'.
(4) Then one should march towards Marwa, reciting
Du'as all the way.
(5) When one reaches a green spot, one should
march quickly till one reaches another green spot, and in between those
spots.
(6) Arriving at Marwa one should face the Ka'ba
and dua' for blessings (this completes one turn).
(7) Then one must go back to Safa in the same
manner, marching quickly between the two green spots, reciting Du'as, etc.,
and when Safa is reached one must again face the Ka'ba and pray for blessing
(this will complete the second turn).
(8) One must make seven such turns, and at the
accomplishment of the seventh, when one arrives at Marwa and offers up
the prayer one is said to have accomplished the Sa'ee.
|
| * The Performance of Hajj
3.5.22 Q. Can you describe the performaace of
Hajj?
|
Yes, in order to perform Hajj:
(1) As soon as a pilgrim approaches the boundary
line of the Holy Land, i.e., the Miqat, he or she enters the state of Ihram
with all its accompaniments.
(2) On reaching Makkah the pilgrim goes to the
Grand Mosque round the Ka'ba and then performs an optional tawaf, called
Tawaf-ul-Qadoom. Tawaf is one of the Islamic rituals of pilgrimage. During
the Hajj and Umrah, Muslims are to go around the Kaaba seven times, in
a counterclockwise direction;
(3) On the 8th day of Zilhijja the pilgrim goes
to Mina, before the time of Salatuz-Zuhr, a town three miles from Makkah
, and spends there the rest of the day and the whole night of the 9th Zilhijja.
(4) After the early morning prayer of the 9th
Zilhijja, the pilgrim proceeds to 'Arafat, a place about seven miles from
Makkah, and stops anywhere in the Manqafs (staying places) in the area
surrounding the Jabal-i- Rahmah, (i.e., the Hill of Mercy) in the remembrance
of Allah.
(5) Just after the sunset of the 9th Zilhijja
the pilgrim leaves the Mauqaf without offering Salatul-Maghrib, and proceeds
to Muzdalifa, a place between Mina and 'Arafat, where he or she offers
Maghrib and 'Isha prayers.
(6) The pilgrim then proceeds from Muzdalifa after
the early morning prayers of the 10th of Zilhijja (picking at least 49
pebbles from there) and comes to Mina.
(7) The pilgrim then takes up seven pebbles, and
holding each between the index finger and the thumb of the right hand,
throws them one by one at the pillar calledJamratul-'Uqubah on the same
day, i.e., the 10th Zilhijja.
(8) The pilgrim then, if he or she can afford,
makes a sacrifice of a goat or a sheep or joins six others in the sacrifice
of a camel or a bull.
(9) The pilgrim then leaves off the state of lhram
and proceeds to Makah on the same day and performs the Tawaf, called Tawaf-ul-lfada,
after which the pilgrim offers two Rak'ats of Sunnat prayers.
(10) The pilgrim then accomplishes the Sa'ee.
(11) After the midday of the 11th and the 12th
of Zilhijja the pilgrim approaches in the order mentioned, the pillars
called Jamra- tul-Oola, Jamratul-Wusta and Jamratul-'Uqubah, and throws
seven pebbles against each of them, reciting at each throw: "Bismillahi
Allahu Akbar." If a pilgrim stays on the 13th of Zilhijja as well,
he or she throws seven pebbles at the pillars as on the two previous days.
(12) The pilgrim then returns to Makkah after
the Salatuz-Zuhr on the 12th of Zilhijja. Before leaving Makkah for one's
own country, the pilgrim performs a departing tawaf, called Tawaf-ul-Wida.
Notes:
(1) During one's stay at Makkah one may perform,
as many tawafs as one can, for the performance of tawafs is the best form
of worship during that period.
(2) One can also perform 'Umra as many times as
one likes by going out of Makkah to Tan'eem (a place about three miles
from Makkah) and adopting the lhram there, return to Makkah and perform
the tawaf and sa'ee as is usual for 'Umra.
|
| 3.5.23 Q. How does one perform 'Umra ? |
In order to perform the 'Umra one should In the
first instance:
(1) Adopt the lhram at the Miqat in accordance
with the prescribed laws.
(2) After proceeding to Makkah one should betake
himself or herself to Ka'ba and give utterance to the Niyyat for Tawaf
and commence the performance of the same.
(3) One should then preferably proceed to drink
Zamzam water.
(4) From thence, betaking oneself to Safa, one
should accomplish the Sa'ee according to the prescribed laws.
Note: The performance of 'Umra is completed
after the accomplishment of the Sa'ee. Should shave off at least a quarter
or preferably the whole head or crop the hair all over the head. The pilgrim
is then free from all the impositions and restrictions that the state of
lhram imposes.
|
| 3.5.24 Q. Can Hajj and 'Umra be performed in
the same state of lhram? |
Yes, Hajj and 'Umra can be performed in the same
state of Ihram, in which case the pilgrim should not leave off the state
of lhram after the performance of 'Umra till the completion of Hajj. |
| 3.5.25 Q. What is Hajj Qiran? |
When the Hajj and 'Umra is performed in the same
state of lhram, it is called Qiran. |
| 3.5.26 Q. What is Hajj Tamattu'? |
When the 'Umra is performed in the month of Hajj
and then lhram is removed and re-donned on the 7th of Zilhijja at Makkah
for the second time for Hajj it is called Tamattu'.
Note: The choices where one who performs
Qiran or Tamattu ' is bound to sacrifice a goat or sheep or join six others
in the sacrifice of a camel or a bull, or observe ten fasts, three before
Hajj and seven after its performance.
|
| 3.5.27 Q. What is lfrad? |
If one performs Hajj alone and not 'Umra, it
is called lfrad.
Note:
(1) The sacrifice of an animal is not obligatory
on one performing the Hajj alone, i.e., lfrad.
(2) If anyone of the essential observances in
connection with lhram, Tawaf or Sa'ee are transgressed, one is liable for
penalties in the shape of either sacrificing a goat or a sheep, or distributing
alms.
|
| 3.5.28 Q. What should a pilgrim do after performing
Hajj? |
It is very commendable for a pilgrim to pay a
visit to the Mausoleum, of the Holy Prophet at Medina, and standing there
in a reverential posture facing the tomb of the Great Prophet, to say:
Assalamu 'alaika ayyu- han-Nabiyyu wa rahmatullahi
wa barakatuhu, Assalamu 'alaika ya Rasoolallah! Assalamu 'alaika ya Nabi-Allah!
Assalamu 'alaika ya Habib Allah Assalamu 'alaika ya khaira-khalqillah!
Assalamu 'alaika ya Shafi'-al-muznibeen! Assa- lamu 'alaika wa 'ala alika
wa as-habika wa ummatika ajma'een
Peace be on you, O Prophet (of Allah)! and
His mercy and His blessings. Peace be on you, 0 Apostle of Allah! Peace
be on you O Prophet of Allah! Peace be on you, O Beloved of Allah! Peace
be on you, O Best in the (whole) Creation of Allah! Peace be on you, O
Pleader for the sinners (before Allah)! Peace be on you and your descendants
and your companions and all your followers.
|
|
The End
|
|
(b)
Mika'il 
(c) Israfeel 
(d)
'lzra'eel
at the time of slaughtering
of slaying an animal or a bird whose flesh is sanctioned to be lawful for
food, and pass the knife over its throat in such a manner that the main
arteries are cut asunder, but the spinal chord is left alone for a while
till all the blood oozes out. 
