Furu al-deen, The Articles of the Practice of the Faith

Caution

The brief notes given here on the practical side of the faith, are only the outlines of the doctrines, presented, just to give the correct view of the practical side of the Shi’a faith, which is nothing but the Original Qur’anic Islam, for the general information of our brethren and to dispel the misunderstandings among the non-Shi’a public. For the exact details, for the actual practice of each and every one of the articles, one must refer to ‘Fiqh’ and should not depend totally on these notes.

Islam no doubt, gives the freedom of the choice of the faith but once a man or woman embraces the truth, it never allows him or her to dance to the tunes of his or her own personal fancy in the practice of God’s prescribed religion. Once an individual accepts it, the order is ‘Follow the Leader’ as a man may join or not join the army of a state, the choice is there, but once he joins it, the individual will, or the fancy of the recruit has no place in the service and the order is Follow the Commander and ‘Do or die - No question why.’

If anyone calls himself a Muslim and yet follows his own view other than the prescribed regulations, he is following his own creed and not that of the Lord. He is not deceiving anyone but his own self:

يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ

“Desire they to deceive God and those who believe, but they deceive not save themselves while they perceive not” (2:9).

The Branches or the Articles of the Practice of the Faith are Ten:

1. ‘Salat’ (Namaz) The Daily Prayers.

2. ‘Sawm’ (Roza) Fast during the month of Ramazan.

3. ‘Hajj’ Pilgrimage to the Holy Ka’ba (in Mecca).

4. ‘Zakat’ Poor-rate - 2-1/2 per cent. Annual tax on the Capital or the total assets.

5. ‘Khums’ The 1/5^th Rate of the Annual tax on the Nett Profit.

6. ‘Jihad’ Fight or the endeavour in the way of God.

7. ‘Amar bi ‘l-Ma’roof’ Enjoining of Good.

8. ‘Nahya anil Munkar’ Prevention of evil

9. ‘Tawallah’ Love of the godly ones.

10. ‘Tabarra’ Hatred of the evil or the wicked ones or the abstinence from them.

Salat Or Namaz - Prayer

The Compulsory Prayers

Islam is unique in prescribing the offering of various prayers on various occasions. Among the prayers prescribed, there are compulsory as well as the optional ones. There are the following prayers prescribed to be offered by every Muslim adult man or woman:

1. The Daily Five Times Prayers. (Compulsory)

2. The Daily Five Times Prayers. (Optional)

3. The Weekly Friday Prayers.

4. Salat al-Aayaat.

5. Salat al-Nazr or Ahd.

6. Salat al-Qasm.

7. Salat al-Tawaf.

8. Salat al-Ijarah.

9. Salat al-Qaza.

10. Salat al-Ehtiyaat Waledain.

11. Salat al-Janaza.

12. Salat al-Mase Mayyit.1

It needs to be remembered that Islam is not a Society, or a Club, or an Association or a League or a Convention or any Order of any school of thought. Islam means Surrender or Submission of one’s self to the Divine Will of the Lord of the Universe. Islam is the code of the correct faith in the True God proved through the sincere and faithful implementation of the prescribed ordinances of disciplining the practical life in thought and action to qualify for the higher realms of the spheres of the life after death, with the aim of going on enriching our souls with every possible goodness in this life to qualify for the ultimate end of eternal bliss. Having submitted or surrendered himself to the Lord, a Muslim has to live with this motto of his life:

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

“Say: ‘Verily my prayer and my sacrifice, my life and my death, (are all, only) for God, the Lord of the worlds’” (6:162).

Thus, the first, the foremost and the unavoidable duty of a true Muslim is to offer regularly and punctually the prescribed prayers more particularly the Daily Five Times Prayers called ‘Salat’ in Arabic and ‘Namaz’ in Persian and Urdu.

‘Salat’ (Namaz) i.e., the prescribed prayers must be offered regularly and punctually. A few of the verses of the Holy Qur’an referring to the prescribed prayers are given below:

فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ فَإِذَا اطْمَأْنَنْتُمْ فَأَقِيمُوا الصَّلَاةَ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا

“And when ye have finished the prayer remember God standing, and sitting, and reclining, and when ye are secure (from danger), establish prayer; Verily Prayer is, (imposed) upon the believers as (a) timed Ordinance” (4:103).

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

“O Mankind! Worship ye (only) your Lord, Who created you and those before you, happly ye may guard (yourselves against evil)” (2:21).

وَأَنْ أَقِيمُوا الصَّلَاةَ وَاتَّقُوهُ وَهُوَ الَّذِي إِلَيْهِ تُحْشَرُونَ

“And that ye establish prayer, and ye fear Him; And He it is unto Whom ye shall be gathered” (6:72).

إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي

“Verily I, I (alone), am God: There is no God but I: worship thou (only) Me, and establish prayer for My remembrance!” (20:14).

اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ

“Recite thou (O’ Our Apostle Muhammad!) that which hath been revealed unto thee of the Book and establish prayer; verily prayer restraineth (one) from filth and evil; and certainly, the remembrance of God is the greatest (duty of the believers); and God knoweth what ye do” (29:45).

مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ وَأَقِيمُوا الصَّلَاةَ وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ

“Turning unto Him and fear His wrath and establish prayer and be not of the polytheists” (30:31).

One has to pray to God until his Death:

وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ

“And worship thou thy Lord until there cometh unto thee what is certain” (15:99).

The Various Compulsory Daily Prayers

The various prayers prescribed by Islam are timed as has been said in Verse 4:103 quoted above.

The Five Daily Prayers which every Muslim adult male or female has to compulsorily offer are as follows and for the sake of convenience of the general public the popular word ‘Namaz’ is used here instead of the original Arabic term ‘Salat’-

The Daily Five Times Prayers

The Prayer and the time when it should be offered

1. ‘Salat al-Fajr’ (Dawn) - From the dawn till a little before the sunrise.

2. ‘Salat al-Zohr’ (Mid-day) - From the time, the sun passes the meridian up till a little before the sunset.

3. ‘Salat al-Asr’ (Afternoon) - From the start of the second quarter of the later part of the day till sunset. This prayer may be offered after offering the Zohr prayer. The Zohr and the Asr prayers may be offered one after the other in immediate sequence. (This is only a choice for the Holy Prophet himself had at times done it).

4. ‘Salat al-Maghrib’ (Evening) - From sunset to a little while before mid-night.

5. ‘Salat al-Isha’ (Night) - From the second quarter of the first half of the night to mid-night. This also can be said immediately after the Maghrib prayer is offered as in the case of Asr prayer (This is also a choice).

Prayers have to be offered punctually as the time for each prayer starts, not waiting till the end of the time. Prayer offered in time, has its excellence and merit in its acceptability’.

Prayers should not be offered in advance of the fixed times Viz. The Fajr, i.e., the Morning prayer should not be performed before Dawn. The ‘Zohr’ and the ‘Asr’ prayers not before Mid-day. The ‘Maghrib’ and ‘Isha’ prayers not before Sunset.

Similarly, the above prayers after the following limits are considered as Qaza or the delayed or the defaulted:

Fajr - after sunrise.

Zohr and Asr - after sunset.

Maghrib and Isha - after mid-night.

If under any unavoidable circumstances any prayer could not be offered during its limits, such prayers which are termed as ‘Qaza’ or defaulted, should be offered as soon as the cause for the delay or default, is removed.

Every prayer is divided into units called ‘Rak’ats’:

Salat - Prayer	Wajib (Compulsory)	Sunnah (Optional)
Fajr	2 Raka’ats	2 Raka’ats
Zohr	4 Raka’ats	8 Raka’ats*
Asr	4 Raka’ats	8 Raka’ats*
Maghrib	3 Raka’ats	4 Raka’ats*
Isha	4 Raka’ats	2 Raka’ats
Total	17 Raka’ats	24 Raka’ats

Tahajjud or Midnight prayer: Time – After midnight, before the dawn - Not compulsory but highly Commended:

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا

“And (in a part) of the night forsake sleep for prayer, in addition to (what is incumbent on) thee; May be that exalteth thee thy Lord unto a position” (17: 79).

* - To be offered in parts of two Raka’ats each like the Salat al-Fajr. Sunnah prayers are very highly recommended.

Each Rak’at or unit consists of ‘Qiam’ standing upright, reciting the text of the prayer, bowing called ‘Ruku’ with its recitation, sitting ‘Qu’ood’ sitting with its recitation and falling into prostration ‘Sajda’ twice with the recitations therein.

Legality Of The Possessions Used For Prayer

It is compulsory that the dress in which the prayer is offered and the place on which the prayer is performed are not usurped properties without the sanction or the permission of the rightful owner, to be used.

The Prescribed Formalities For The Prayer

Islam, the religion of strict discipline does not allow an individual to dance as he likes to his own tunes but fixes a fully regulated code for the disciplined order or the behaviour one should strictly observe when he or she appears before the Absolute Sovereign Authority of the Lord of the worlds. The order in which the prayer is prescribed to be offered is to put the individual in direct communion with the universal One. A Muslim while prepared to pray to the Lord, has to strictly observe the following order in his movement and behaviour:

1. First stand erect facing to the Qiblah.

2. Fix up his determination called the ‘Niyyat’ as to which prayer he intends to offer.

3. Sound the glorification of God saying ‘Allahu Akbar’, i.e., God the Greatest, which is called the ‘Takbiratu al-Ihram’, i.e., the glorification of the Lord which disconnects him from this world and the worldly interest and connects him in communion with his True Master.

4. Recites the passages of prayer from the Holy Qur’an, the Word of God, i.e.,

   1. the ‘Sura al-Hamd’ the First Chapter of the Holy Qur’an

   2. and any other Chapter or Sura of the same Holy Book.

This is called the ‘Qir’at’ or the recital of ‘Hamd’ or the Praise of the Lord and another Sura.

5. After the recitals he goes to bow, which action of bowing to the Lord is called the ‘Ruku.’ In this state he recites the glorifications of the Lord saying ‘Subhana Rabbial Azeem wa Behamdeh,’ i.e., Pure is my Lord the Great.

6. Returns from bowing and stands upright and then sits down and goes into prostration reciting ‘Subhana Rabbial A’laa wa behamdeh’ i.e., Pure is my Lord the Highest.

This state is called ‘Sujood’ or Prostration.

This prostration he does twice.

With the second prostration done, it completes one Rak’at or the part or the unit of a prayer. Similarly, he repeats the times, according to the fixed number of the ‘Rak’ats of the prayer he performs.

The number of the Rak’ats that each prescribed prayer consists of, has been given above.

As no book, be that even a holy scripture, suffices anyone to have the full knowledge or the meaning contained in it, without the Master, the mere recitation of these brief notes on the method of the Islamic prayer which though very simple and easy, and full of meaning, will not do until every sincere one to learn this divinely regulated course of prayer approaches someone who knows it, to explain it to him, with a model demonstration to make the learning and acting easy and correct.

It is to be noted that in the first Rak’at while standing the Sura al-Hamd and any other Sura, is to be recited. In the third and the fourth Rak’ats only the Sura al-Hamd.

Praying In Congregation With The Other Muslims

The offering of the daily compulsory prayers in congregation with the other Muslims (called Jama’at) is very highly commended to have greater excellence and merit, rather than offering separately alone.

The Method Of Praying Prescribed By The Holy Qur’an

While all the other religions have merely commended praying without showing the right method of doing it, Islam gives all the minutest details of the desired actions of man in his supplication to the Lord. The Holy Qur’an prescribes the basic manners and behaviours and the Holy Prophet had given all the details demonstrating them during his lifetime in his daily life:

يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ

“‘O’ ye who believe! Bow ye down and prostrate ye and worship ye your Lord, and do ye good, happily ye may succeed” (22:77)

The ‘Qunoot’

At the conclusion of the standing recital in the second Rak’at of each prayer before the individual goes into bowing, i.e., in ‘Ruku’ there is a short prayer to be recited. It is called ‘Qunoot.’

‘Tasha’hhud’

At the end of the second Rak’at, after making both the prostrations, the individual has to sit and recite a prayer called ‘Tasha’hhud’.

‘Salam’ - The Salutation

At the completion of the last Rak’at, i.e., after making both the prostrations, the individual has to recite the ‘Tasha’hhud’ followed by the ‘Salam’, i.e., the Salutation, which marks the conclusion of a prayer.

The various postures:

1. Standing upright is called ‘Qiyam.’

2. Bowing is called ‘Ruku’.

3. Sitting is called ‘Qu’ood’.

4. Prostrating is called ‘Sujood’.

The ‘Qiblah’ - The Facing Point Or Direction

It is essential i.e., compulsory that a Muslim while praying should face the ‘Qiblah,’ i.e., towards the Holy Ka’ba in Mecca. The Holy Ka’ba is the ‘Qiblah’ for those who pray in the Mosque around it. But for those praying outside the Mosque, the Mosque (Masjid al-Haram) is the Qiblah and for those away from Mecca the town of Mecca will be the Qiblah.

The following verse of the Holy Qur’an fixes the Qiblah for the Muslims:

وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِي وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ

“So, from whencesoever thou (O’ Our Apostle Muhammad) goeth forth, turn thou thy face towards the Sacred Mosque; and wherever ye (O’ Muslims) are, turn ye (too) your faces thither then men may have no plea against you save those of them that are unjust; So, fear not them but fear Me! And that I may perfect My bounties on you, and that ye may be guided aright” (2:150)

‘Azan’ - The Call For Prayer

It is ‘Mustahab’ or Commanded by the Apostle that prior to every daily ‘Wajib’ or compulsory prayer, the ‘Azan’ and the ‘Iqamat’, i.e., the declaration of establishment of the prayer is recited.

‘Taharat’ - Cleanliness

The first, the foremost or the most utmost and the most important demand of Islam on every one of its adherents, man as well as woman, is ‘Taharat’, i.e., cleanliness.

Islam wants a Muslim to be clean in words, thought, action, personality, external and internal. There is no religion which so strictly prescribes the systematic cleanliness as one of the doctrines of the Faith.

There can be no prayers without the prescribed cleanliness.

One may pour over himself hundreds of gallons of water or dip himself in it for any number of times to any extent unless it is done in the divinely prescribed manner, the individual is not clean in the true sense of the term as essential to appear before the Lord while offering prayers to Him.

Hence it is essential that the ‘Ghusl’ (the Major or detailed Wash) and ‘Wuzu’, i.e., the brief or the minimum essential ablution should be performed in the manner prescribed. Any deviation from the prescribed course makes the cleaning null and void - and must be rejected.

Cleanliness, The Essential Pre-Requisite For Every Prayer

It is essential that the individual in his body and dress and the place on which the prayer is offered, is perfectly clean.

‘Wuzu’ -Ablution And ‘Tyammum’ -The Substitute For Ablution

In case ‘Wuzu’ for any valid reason is not possible the individual intending to pray should perform ‘Tayammum’. No prescribed prayer can be offered without ‘Wuzu’ or ‘Tayammum.’

‘Wuzu’ Method

‘Wuzu’ or ablution should be in the following order:

First - Wash your feet thoroughly and get the top of the palm dried by wiping out the water with some cloth.

Second - Sit down, and first wash your hands thoroughly taking the water in your right palm. Third - Get water into your mouth by your right hand and gargle, repeat this thrice. It is better that the mouth is cleaned with a finger or by the use of a tooth-stick or a toothbrush.

Fourth - Take water by the right hand and wash the face from the forehead to the chin, pouring water from above the forehead where hair in the head begin to grow. See both the cheeks are equally washed. Repeat this Twice and not Thrice. The water should flow down the beard if there fie any, with the water reaching the bottom of the hair of the beard and the moustache.

Fifth - Wash the right arm pouring the water from above the elbow by the left hand. Repeat this twice.

Sixth - Wash the left arm pouring the water from above the elbow by the right hand. Repeat this only once.

When the above is done in the given order the ablution has to be completed by ‘Masah.’ To do ‘Masah’, pass the points of four fingers of your hand on the one-fourth surface of the head up to the end of the hair above the forehead. Then pass the five fingers of the right and the left hands on the top of the palm of the right and left foot respectively. The direction should be from the fingers of the feet to the ankle.

The ‘Wuzu’ is completed. The individual having done this is ready to start the prayer.

Note: The ‘Masah’ should be completed before the water in the palms of the hands with which the ‘Wuzu’ was performed is not dried.

‘Ghusl’ - The Detailed Major Ablution Or Wash

‘Ghusl’ or the detailed major ablution or wash is of two kinds – ‘Tarteebi’, i.e., washing the body in steps with water taken for the bath. ‘Irtemasi’, i.e., dipping the whole body in a tank or a pond or lake or river or sea.

‘Ghusl Tarteebi’ - First give a thorough wash to the body as a whole. Then wash both sides, left and right thrice - gargle with water thrice - clean the nostrils thrice - then determine the ‘Niyyat’ or the intention as for what the ‘Ghusl’ is performed - then after the ‘Niyyat’ wash afresh the head and the neck, then pour water on the right shoulder in a manner to see that water reaches the fingers, in the foot and below it - while giving the wash see that the front and the back of the body including the parts in waste are washed - while pouring the water see that the leg of the side does not rest on the ground so that water may reach below the foot - Repeat the same to the other side. If there be rings in the fingers, they may either be removed or be shaken by rolling them to see that water reaches the surface covered by them. When water is poured on the two sides, i.e., on the shoulder it must wash that part of the neck also.

‘Ghusl Irtemasi’ - The Bath by a dip in abundant water as said above - first clean the body, done as a preliminary to the Ghusl Tarteebi and then dip the whole body thrice consecutively with any interval. While dipping the body it must be remembered the whole body should be totally submerged. After the Ghusl Janabat - There is no need for ‘Wuzu’ or the minor ablution for prayers. Prayer or ‘Namaz’ can be performed with the ‘Ghusl’ unless anything like passing of wind - or passing of urine or the other call of nature or anything else which violates a ‘Wuzu’ takes place (Refer to ‘Fiqh’).

Note: The water and the place used for ‘Ghusl’ must be own or with the permission of the owner - Rivers, ponds, sea, i.e., the natural resources need no permission from anyone. (Refer to Fiqh).

Compulsory ‘Ghusl’ - Are Six

1. Ghusl Janabat - discharge, either in sleep or in the wake of semen - either automatically or by cohabitation.

2. Ghusl Haiz - After the monthly.

3. Ghusl Istehaaza - Which the discharge of blood in a woman for less than three days and for more than ten days.

4. Ghusl Nifaas - The discharge of blood in woman at the delivery of a child.

5. Ghusl Mase-Mayyit - Touching a dead body of a man after the soul leaving the body before its giving the wash.

6. Ghusl Mayyit - The wash which is given to the dead before burial.

Method Of Offering The ‘Salat’ Or Prayers

‘Salat’ or Prayers the Islamic Prayers Compulsory and Obligatory called ‘Salat’ in Arabic and ‘Namaz’ in Persian with English Translation of the Arabic Passages of the Prayers And the methods of offering explained.

The Five Times ‘Wajib Salat’ Or The Compulsory Prayers

Islam is the most regulated and the final code of discipline divinely prescribed for mankind. The question of prayer is fully regulated and perfectly prescribed with the different times and occasions for the various kinds of prayer timely fixed. The time for the five daily compulsory prayers is also fixed as follows:

1. Salat al-Fajr - or the Morning prayer from the dawn up to the sunrise.

2. Salat al-Zohr - or the Mid-day or the Noon Prayer. From the sun’s passing the Meridian, its time extends to a little before the sunset but the best time for it before the shadow of the individual reaching his life size.

3. Salat al-Asr - or the afternoon Prayer. From the time after the offering of the Zohr Prayer immediately after the sun passing the Meridian up to the sunset.

   Note: It is permitted to offer the Asr Prayer after completing the Zohr, for its time starts from the completion of the Zohr Prayer. The Holy Prophet also sometimes did it.

4. Salat al-Maghrib - or the Evening Prayer. From the sunset to a little before midnight.

5. Salat al-Isha - or the Night Prayer. From the conclusion of the Salat al-Maghrib to midnight.

All prayers have to be offered punctually in their prescribed time and the extension of the maximum time-limit is given not to allow man to offer it leisurely but for valid causes of the individual’s inability to immediately offer the prayer as its time starts. Delay in offering the prescribed compulsory prayers is very much deprecated.

Number Of Rak’ats Or Units Of Each Prayer

Each Islamic ‘Salat’ or prayer has a certain number of Rak’ats or repetition. The following are the number of Rak’ats of each of the five compulsory daily prayers:

Every prayer is divided into units called ‘Rak’ats’:

Salat - Prayer	Wajib (Compulsory)	Sunnah (Optional)
Fajr	2 Raka’ats	2 Raka’ats
Zohr	4 Raka’ats	8 Raka’ats*
Asr	4 Raka’ats	8 Raka’ats*
Maghrib	3 Raka’ats	4 Raka’ats*
Isha	4 Raka’ats	2 Raka’ats
Total	17 Raka’ats	24 Raka’ats

* - To be offered in parts of two Raka’ats each like the Salat al-Fajr. Sunnah prayers are very highly recommended.

Besides the compulsory prayers there are the Sunnah prayers which are optional.

‘Wajib’ or ‘Farz’ is Compulsory, prescribed as a duty to God. Any act prescribed as ‘Wajib’ must be performed as a compulsory duty the avoidance of which is a sin. In case of a failure to perform it in the prescribed time-limit, it has to be performed later, when possible, as ‘Qaza,’ i.e., Last Performance. But a timely performance of the act, be it Salat, i.e., Prayer or ‘Sawm,’ i.e., Fasting etc. ‘Sunnah’ or the Optional or the Auxiliary.

A Sunnah is an act becoming incumbent upon the believers in following the Holy Prophet. It is an act which, though not prescribed as compulsory under any ordinance from God, but the Apostle of God used to do it. If the act is performed by any Muslim, it has its reward and if it is not done, it is not sin.

‘Sunnah al-Muwakkada’ or the ‘‘Sunnah’’ about which the Holy Apostle Muhammad has particularly advised his followers to perform. Though it is not compulsory, yet the order ranges to the limits of compulsion.

Along with the ‘Wajib’ or the compulsory daily five times prayers, there are an equal number of ‘‘Sunnah’ prayers which are performed just as the ‘Wajib’ or the compulsory ones are done, but only the ‘Niyyat’ or the intention differs. In case of ‘Sunnah’ prayers the intention should be of performing the ‘Sunnah’ prayers and not the ‘Wajib’ or the compulsory.2

The ‘Niyyat’ Or Intention

It is essential before the start of each prayer, be it ‘Wajib’, i.e., Compulsory] or ‘Sunnah’, i.e., optional, or auxiliary, the individual who offers the prayers must definitely intend or determine in his heart as to how many Rak’ats of which prayer whether it is ‘Wajib’ or ‘Sunnah’ what he offers:

For instance, in the case of the ‘Salat al-Fajr’ the ‘Niyyat’ should be:

“I offer two Rak’ats, of Salat al-Fajr ‘Wajib’ in my approach to God”

Similarly, the number of Rak’ats, the name of The prayer, i.e., Zohr or Asr, etc. and the kind of the prayer ‘Wajib’ or ‘Sunnah’ will be substituted accordingly.

The intention is concerned with the heart of the individual who offers the prayer. Therefore, the ‘Niyyat’ need not be uttered by any verbal expression. (Refer to ‘Fiqh’)

The ‘Azan’ The Natural Method Of Calling For Prayer

Islam being the natural religion does not want any of its adherents in the practice of the faith, to depend upon any artificial implements like the bell or the bugles or the trumpets for the announcement of the start of the congregational prayer in a Mosque. It does not require any chairs, tables, or altars in the Mosque. Such implements might be available to some people and might not be available to some, and the non-availability of the implement might become a valid excuse for not discharging any of the spiritual duties imposed upon the individual or the people as a whole. The Call for prayer in Islam is natural. It is sufficient if anyone of the believers calls for the prayer in the Mosque, at the top of his own voice. Naturally calling the other believers also to a duty to God, like the prayer has ‘Swab’ or the reward from God.

Saying The ‘Azan’ Or The Call For Prayers

The ‘Azan’ is said standing facing towards the Qibla (i.e., the Ka’ba in Mecca) - in the best tone possible.

If the call is said in a Mosque, it is said as a loud as it may be possible for the ‘Moazzin’ or the Caller for prayer, (i.e., who says the ‘Azan’).

‘Azan’ And Its Meaning

Every verse of the ‘Azan’ is pregnant with the meaning which draws the attention of those who hear it, to the ideal of his faith.

No.	Azan	Meaning	No. of Times
1.	Allahu Akbar	God is the Greatest	4
2.	Ash-hadu an la ilaha illa Allah	I bear witness that there is no god but Allah	2
3.	Ash-hadu anna Muhammad ar Rasul Allah.	I bear witness that Muhammad is the Apostle of God	2
4.	Ash-hadu anna Amir al-Mu’minina Aliyan Waliyu Allah wasiyti Rasuli Allah*	I bear witness that the Commander of the Faithful, Ali, is the Vicegerent of God, and the Successor to the Apostle of God (Muhammad).	2
5.	Hayya ala as-Salat	Hasten to prayer	2
6.	Hayya ala al-falah	Hasten to success	2
7.	Hayya ala Khairi al-’Amal	Hasten to the best deed	2
8.	Allahu Akbar	God is the Greatest	2
9.	La ilaha illa Allah	There is no god but Allah (God)	2

* This clause is not a part of the ‘Azan’ or the ‘Iqamat’. It is commendable to say it, for the believer to distinguish himself as the one following the Original teachings of the Apostle and not the otherwise, i.e., the later innovations.

‘Iqamat’ Or The Establishment Of The Prayer

When the ‘Azan’ is said and the prayer following it is recited, the individual intending to pray stands erect, seriously intent alert to start the ‘Salat’ or prayer. And the declaration of the standing for prayer is called ‘Iqamat.’

The verses of the ‘Iqamat’ are the same as in ‘Azan’ excepting that the number of the repetitions is as follows with one extra verse.

The clause ‘Qad qamati as-salat’ meaning Indeed prayer has been established, has to be inserted after ‘Hayya ala Khairi al-Amal’ as in the following order3:

No.	Azan	Meaning	No. of Times
1.	Allahu Akbar	God is the Greatest	2
2.	Ash-hadu an la ilaha illa Allah	I bear witness that there is no god but Allah	2
3.	Ash-hadu anna Muhammad ar Rasul Allah.	I bear witness that Muhammad is the Apostle of God	2
4.	Ash-hadu anna Amir al-Mu’minina Aliyan Waliyu Allah wasiyti Rasuli Allah*	I bear witness that the Commander of the Faithful, Ali, is the Vicegerent of God, and the Successor to the Apostle of God (Muhammad).	2
5.	Hayya ala as-Salat	Hasten to prayer	2
6.	Hayya ala al-falah	Hasten to success	2
7.	Hayya ala Khairi al-’Amal	Hasten to the best deed	2
8.	Qad Qamati as-Salat	Indeed, the prayer has begun	2
9.	Allahu Akbar	God is the Greatest	2
10.	La ilaha illa Allah	There is no god but Allah (God)	1

* This clause is not a part of the ‘Azan’ or the ‘Iqamat’. It is commendable to say it, for the believer to distinguish himself as the one following the Original teachings of the Apostle and not the otherwise, i.e., the later innovations.

Takbiratu al-Ihram

Saying the ‘Takbiratu al-Ihram’ i.e., Allahu Akbar, before each prayer is ‘Wajib,’ i.e., compulsory, and it is a ‘Rukn’ i.e., a pillar of the prayer, without which the prayer is incorrect. (RF)

While saying the ‘Takbiratu al-Ihram’ the body of the individual must be still without any movement and face turned towards the ‘Qiblah,’ the hands of the individual, raised up to his ears.

Start Of The Prayer

The individual intending to offer the prayer should stand erect, determine in his heart the ‘Niyyat’ or the intention as to which prayer and how many Rak’ats ‘Wajib,’ i.e., compulsory or ‘Sunnah,’ i.e., optional, or auxiliary, which he intends to perform. Determining the ‘Niyyat’ or the intention about the prayer is ‘Wajib,’ i.e., compulsory’. Once the determination is done as prescribed above, the individual should recite the ‘Takbiratu al-Ihram’ and with the recital of the ‘Takbiratu al-Ihram’ the individual is initiated into the prayer and the first Rak’at of the prayer is started. He should stand still, motionless, with his gaze down at the point of ‘Sajdah’ where he will place his forehead in his prostration and start reciting the Sura Fatiha.

After reciting the Sura al-Fatiha the individual must recite any other sura or chapter from the Holy Qur’an. Generally, Sura al-Qadr the chapter of value is recited. (RF)

Sura Al-Fatiha

(١) بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the name of Allah, the Beneficent, the Merciful (1:1).

(٢) الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

All praise is due to Allah, the Lord of the Worlds (1:2).

(٣) الرَّحْمَنِ الرَّحِيمِ

The Beneficent the Merciful (1:3).

(٤) مَالِكِ يَوْمِ الدِّينِ

The Master of the Day of Judgement (1:4).

(٥) إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

You alone we worship, and from You alone we seek help (1:5).

(٦) اهدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

Guide us to the straight path (1:6).

(٧) صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ

The path of those upon whom Thou hast bestowed favours, not of those inflicted by Thy wrath, nor of those gone astray (1:7).

Sura Al-Qadr

(١) إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ

Surely, We sent it (the Qur’an) down on the Night of Ordainment. (97:1).

(٢) وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ

And what will make you know what the Night of Ordainment is? (97:2).

(٣) لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

The Night of Ordainment is better than a thousand months. (97:3).

(٤) تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِّنْ كُلِّ أَمْرٍ

The Angels and the Spirit descend therein by their Lord’s leave for every affair. (97:4).

(٥) سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ

Peace! It is until the rising of the dawn. (97:5).

With the second Sura recited in the first rak’at, raise both hands up to the ears and say, ‘Allahu Akbar’, (i.e., Allah is the Greatest) and get into ‘Ruku’ (bowing) and recite thrice. ‘Subhana Rabbi al-Azeem wa behamdeh’ (Holy is my Cherisher Lord the Greatest with His Glory)

Then stand erect saying: ‘Sami’ Allahu liman hameda’ Heareth God, whosoever declareth His Glory.

Then say, ‘Allahu Akbar’, (i.e., Allah is the Greatest), and fall down in prostration and placing the forehead on the ground, say, thrice: ‘Subhana Rabbi al-A’ala wa Behamdeh’ (Holy is my Cherisher Lord, the Highest with His Glory).

Then say, ‘Rabbi Salli ala Muhammadin wa Aale Muhammad’, (i.e., O’ My Lord, bestow peace upon Muhammad and His (chosen) descendants). Then rise and sit erect from the first sajda or prostration, saying, ‘Allahu Akbar’, (i.e., Allah is the Greatest). While sitting and before going into the second sajda say: ‘Astaghfiru Allah Rabbi wa atoobo illaih,’ (i.e., I seek protection of my Cherisher Lord and I turn unto Him).

Then go into the second sajda and then recite the same, what was recited in the first sajda must be recited again, (i.e., repeating it thrice).

Then again repeat the ‘Salawat’, i.e., ‘Rabbi Salli ala Muhammadin wa aale Muhmmad’ and saying ‘Allahu Akbar’ rise, and sit erect and then stand erect again saying: ‘Behaulillahi ta’ala wa Quwwatihi aqoom wa aq’ud’, (i.e., with the strength bestowed upon me) of God the Highest, do I stand and sit. This marks the completion of the first Rak’at of the prayer.

The Second Rak’at: Stand erect for a second time and this is the second Rak’at. As in the first Rak’at, recite the Sura or the Chapter of Hamd or Fatiha and then recite the Sura al-Ikhlas or the Chapter of the ‘Divine’ Purity.

Sura Al-Ikhlas

(١) قُلْ هُوَ اللَّهُ أَحَدٌ

“Say: He, Allah, is One” (112:1).

(٢) اللَّهُ الصَّمَدُ

“Allah is He on Whom all depend” (112:2).

(٣) لَمْ يَلِدْ وَلَمْ يُولَدْ

“He begets not, nor is He begotten” (112:3).

(٤) وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ

“And none is like Him” (112:4).

It is commended to the reciter is of this Sura, that he at the end of it may say thrice: ‘Kazaalika Allahu Rabbi’ So my Cherisher Lord.

When the above second Sura in the second Rak’at is completely recited, raise both hands saying ‘Allahu Akbar’ hold them before your face with both palms fully opened horizontal to his face pointing to heaven and recite the ‘Qunoot’ Prayer).

Qunoot

1. Rabbana ghfirili – ‘O’ Lord Forgive me.

2. Wa-le-waaladayya - And my parents.

3. Wa-lil-Mu’minina-wal-Mu’minaat Al-Muslimeena-wa-Muslimat - And all the faithful men and all the faithful women, and all the Muslim men and Muslim women.

4. Al-ahya al-minhum-walamwaat - The living ones of them and those dead.

5. Tabe-bainana-wa-bainahom-bil-Khairat - Establish between us and between them virtues.

6. Ya-Waliyal-Hassanath - ‘O’ Lover of good deeds.

7. Innaka-Mujeebud-Da’awaat - Verily, Thou art the respondent to all prayers.

8. Wa-innaka-alaa-kulle-Shiyyin-Qadeer - And verily thou art upon all things powerful.

OR

1. Rabbana ghfir lana - O’ Our Lord, Forgive us.

2. War-hamma - Be merciful unto us.

3. Wa-Aafena - And save us.

4. Wa-fu-anna - And pass over our sins.

5. Fid-dunya wal-aakhira - In this world and the hereafter.

6. Innaka alaa kulle shiyyin Qadeer - Verily Thou art upon all things powerful.

Any one of the two or both of the above prayers may be recited.

At the end of the above prayer, say, (Allahumma Salli alaa Muhammadin wa aale Muhammad) (O’ Lord may Thy peace be upon Muhammad and his chosen descendants).

Then say ‘Allahu Akbar’ (Allah is the Greatest) raise both your hands up to your ears and get into ‘Ruku’ (or bowing) as you did in the first Rak’at and recite the same.

‘Subhana Rabbi al-Aala wa Behamdeh (thrice) and say ‘Rabbi Salli alaa Muhammadin wa aale Muhammad’ and sit erect saying ‘Allahu Akbar’ while sitting, say, ‘Astaghfiru Allah Rabbi wa atubo ilaih’ or (I seek protection of My Cherisher Lord and I turn unto Him) and go into the Sajda again and recite the same verse as you did in the previous Sajda, i.e., ‘Subhana Rabbi al-Aalawa Behamdeh’ thrice, then say ‘Rabbi Salli alaa Muhammadin wa Aale Muhammad’, and saying ‘Allahu Akbar’ then rise to sit erect and recite the following prayer, ‘Tasha’hhud.’

‘Tashahhud’ - Bearing Witness

1. Alhamdulillah - All praise is God’s.

2. Ash-hadu al la ilaha illa Allah - I bear witness that there is no god but God.

3. Wah a dahu - He is one (the only One).

4. La-Shareka-lahu - There is no partner or equal to Him.

5. Wa ashadu-anna Muhammadan-Abdoho-wa-Rashooloho - And I bear witness that Muhammad is His servant and His Apostle.

6. Allahumma-Salli-alaa Muhaammadin wa aale Muhammad - O’ Lord! May Thy peace be on Muhammad and His (Chosen descendants).

The above prayer ‘Tashah’hud’ must be read sitting after the two sajdas at the end of every second Rak’at.

Concluding Prayer

When the last Rak’at of a prayer is completed, for instance, if it be a morning prayer at the end of the second Rak’at, as explained above, in continuation of ‘Tashah’hud’ should be recited the ‘Salam’ or the Salutation, with which concludes a prayer.

The ‘Salam’ Or The Salutation

1. Assalamu alika ayyuhan-Nabi wa Rahmat-ullahi-wa-barakatuh - Peace be on thee O’ Apostle and His blessings.

2. Assalamu alina wa ala ibadillahis-saleheen - Peace be on us and on all righteous servants of God.

3. Assalamu Alaikum wa Rahmatullahi-wa-Barakatuh - Peace be on all of you and His blessings.

and say thrice raising both hands up to the ears: Allahu Akbar Allahu Akbar Allahu Akbar.

The Third or Fourth Rak’at: If the prayer be of ‘‘Maghrib,’ i.e., Evening Prayer, after completing the second Rak’at, recite only the ‘Tashah’hud’ without the Salam or the Salutation (for with the ‘Salam’ or the recitation of the Salutation, the prayer gets concluded). Get up and stand erect as it was done after concluding the first Rak’at saying ‘Behaulillahi-ta’alaa wa-Quwwatihi Aqoomu wa-aq’ud’ and now this being the third Rak’at stand erect as it was done in the previous Rak’ats and recite only the Sura al-Hamd, (i.e., Sura al-Fatiha the opening Chapter). After concluding the Sura say ‘Allahu Akbar’ as it was done in the previous rak’ats and bow down in ‘Ruku’ (i.e., the bowing) and recite thrice ‘Subhana Rabbi al-Azeeme wa Behamdeh’ and saying ‘Sami’Allahu-leman-hamidah’ rise and stand erect and say, ‘Allahu Akbar’, and then fall down in sajda (the prostration) as it was done previously and after doing the two sajdas or the prostrations and sit erect, and recite the ‘Tashah’hud’ and this being the Maghrib prayer, which is a prayer of three Rak’ats, conclude it with Tashah’hud and Salam or the salutation, and say ‘Allahu Akbar’ thrice. The three Rak’at Maghrib prayer is complete and is concluded.

The Fourth Rak’at: If the prayer be of Zuhr or the Asr or of Isha, after completing the third rak’at, do not recite the ‘Tashah’hud’ and ‘Salam’ but get up saying ‘Behaulillahi-ta’ala wa quwwatihi aqoomu wa aq’ud’ and stand erect and recite only the Sura al-Fatiha, i.e., the Sura al-Hamd and then say ‘Allahu Akbar’, and bow down in Ruku, recite thrice ‘Subhana- Rabbiyal-Azeem-wa-Behamdeh’ and stand erect saying ‘Sami Allahu-leman-hameda’ while standing erect say ‘Allahu Akbar’. Then fall down in ‘sajda’ or the prostration and recite thrice ‘Subhana Rabbi al-A’la wa behamdeh’ and say, ‘Rabbi Salli-alaa Muhammadin-wa-aale-Muhammad’ and sitting erect say ‘Astaghfiru Allah Rabbi wa-atoob ilaih.’ Repeat the sajda and sitting erect after the second sajda recite the ‘Tashah’hud’ and ‘Salam’ and say thrice ‘Allahu Akbar’ the prayer is concluded4.5

Appearance At Prayer

The Command of the Lord is: “Adopt decency even in appearance at every prayer”

A Muslim man or woman has to dress fully cleanly and respectfully when he engages in prayer.

One must appear at prayer as one would do before the Lord and stand fully disciplined. Dressing shabbily and inattentive and undisciplined appearance, mars the value and worth and the merit of the prayer.

Doubts During Prayers

What to do if any Doubts occur during the Prayers about the number of (Rak’ats) units, offered

Sawm Or Roza - The Compulsory Fasting

The Prescribed Fast

A Muslim has to compulsorily fast during the whole of the month of the holy month of Ramazan:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

“‘O’ ye who believe! Fasting has been ordained unto you as it was ordained unto those before you so that ye guard yourself (against evil)” (2:183).

As about the other practices of the faith, Islam prescribes all the details about the fast, as to when to fast, how to fast and when not too fast and when to make up the defaulted fasts and how if one cannot fast at all owing to reasons of health, the compensation for it. The following verse of the Holy Qur’an gives only the basics or the fundamentals of the Islamic fast:

أَيَّامًا مَعْدُودَاتٍ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ

“For a fixed number of days, but whoso among you is sick or on a journey then (he shall fast) that number of days; and those who are hardly able to do it, may effect a redemption by feeding a poor man, and (even so) whoso of his own accord performeth a good deed, it is better for him; and that ye fast is better for you if ye know” (2:184).

The following verse gives out the name of the month in which one should fast, the sanctity of the month and the concession allowed for those in journey and the sick, and the making up of the number of the defaulted fasts and how man should be grateful to the Lord for the right guidance received from Him:

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَىٰ وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

“The month of Ramadhan that in which was sent down the Qur’an a Guidance for mankind and Clear Evidence of guidance and Discrimination (for the Right and the Wrong); So whosoever of you witnesseth the month, he shall fast therein; and whosoever is ill or on a journey (he shall fast) the same number of other days; God desireth ease for you and He desireth not for you hardship that ye shall complete the (prescribed) number (of days) and that ye may glorify God for His guiding you and that ye may be thankful (to Him)” (2:185).

The following verse gives the sanction of conjugal enjoyment of the night time during the fasting month and the time of the duration of eating and drinking and to abstain from the conjugal enjoyment while keeping to the mosques:

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ عَلِمَ اللَّهُ أَنَّكُمْ كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

“It is made lawful unto you on the nights of the fast to go in unto your wives; they are an apparel for you and ye are apparel for them; God knoweth that ye yourselves held it fraudulent so He hath turned (in mercy) towards you and forgiven you. Wherefor go in unto them and seek what God hath prescribed for you and eat and drink until the white streak (of dawn) becometh manifest unto you from the black streak (of night) thereafter complete the fast until night and associate not with them while ye are confined in the mosques. These are the bounds prescribed by God, therefore draw not (yourselves) near them; Thus, doth God make clear His signs unto mankind so that they may guard themselves (against evil)” (2:187).6

‘Hajj’ - The Pilgrimage To The Holy Mosque Ka’ba In Mecca

It is incumbent on every Muslim who has the necessary means to do it, to visit on Pilgrimage the Holy Mosque the Ka’ba in Mecca once in his life. The carrying out of this ordinance is subject to the condition that the individual has the means to do it. The main conditions are:7

1. The individual must be a major and not a minor.

2. He must have the means to meet the expense of the journey, without detriment to his ability to continue his business or the means of his living.

3. The health of the individual should permit the journey.

4. There should be no risk of life in the journey.

The essential formality of Hajj is the Ihram, i.e., the male should remove his stitched clothes and get himself wrapped with two pieces of unstitched, clean cloth, one covering his body from his neck to his loins and another from his waist to bi ‘l-feet. A female should wrap these two pieces over and above her usual clothes.

The Ihram cloth should have been lawfully acquired and it should not be silken or transparent.

The moment the individual puts on the Ihram, i.e., the garb’ of a Pilgrim, (i.e., a Hajj), he becomes responding exclusively to the call of the Lord which was issued to mankind through the great Prophet Abraham:

وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَنْ لَا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ

“And (remember O’ Our Apostle Muhammad!) when We fixed for Abraham the place for the House, (saying): ‘Associate thou not with Me aught and cleanse My House for those who make the circuits and stand in prayer and bow and prostrate themselves (unto Me)” (22:26).

وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ

“And proclaim thou unto the people the Pilgrimage (Hajj)! They will come unto thee on foot and on lean camel, coming from every remote (high) way!” (22:27)

.

Putting on the Ihram. the pilgrim in response to the call of the Lord issued through Abraham, calls:

‘Labbaik, Allahumma Labbaik!’ - Yes, here I am O’ Lord, here I am.

‘La Sharika laka Labbaik’ - There is no partner for thee. Yes, here I am.

‘Inna al-Hamdu, wa an-Ne’mata laka’ Verily, the Praise and the bounties are Thine.

‘Wal Mulk. la ka Labbaik’ And the Dominion is Thine. Yes, I am here, O Lord!

It is worth noting that the call of the Lord to mankind, issued through Abraham thousands of years ago has been made to ring and resound into the ears of men through Islam and today the Holy House of the Lord, the Ka’ba, is visited regularly and punctually every year on the fixed dates in the month of Zilhaj (the twelfth or the last month) of the Islamic Calendar year.

After putting on the Ihram, the Hajj or the pilgrim to do the following:

1. ‘Tawaf’, i.e., circumambulation, i.e., going seven times round the Ka’ba.

2. After the ‘Tawaf’ is completed, a prayer (Namaz) of two Rak’ats like that of the morning prayers must be performed.

3. After the prayer the pilgrim has to cut the nails.

These formalities are performed immediately as the pilgrim arrives in the city of Mecca for the pilgrimage and this is called Umrah, and the cutting of the nails is called ‘Taqseer’. This could be performed from the first of the lunar month Shawwal to the 8th of Zilhaj.

1. On the 8th Zilhaj the pilgrim should put on the Ihram.

2. On the 9th Zilhaj the pilgrim should go to the plain of Arafat and stay there until sunset.

3. After the sunset the pilgrim should proceed to the place called Mash’ar and stay there at night.

4. On the morning of 10th Zilhaj the pilgrim should go to the plain of Mina, offer sacrifice and effect the ‘Taqseer’ (shaving his head clean).

5. After this the pilgrim should put off the Ihram but must remain in Mina for two or three nights.

6. During the day the pilgrim goes to Mecca to perform ‘Tawaf’ and offer two Rak’at prayer.

7. After completing the ‘Tawaf’ the pilgrim should perform the Sai between the two hillocks Safa and Marina.

8. After completing the Sai the pilgrim should conclude the performance by repeating the ‘Tawaf’ called the ‘Tawaf al-Nisa.’

Caution: Be it known - the above note about the performance of Hajj, is only a bare skeleton just to give an idea of pilgrimage in Shi’ism - For the exact details one should refer to ‘Fiqh’.

This completes the pilgrimage, and the Hajj now returns to Mecca.

After the Hajj the pilgrim proceeds to Madina to visit the shrine of the Holy Prophet and the graves of the Four Holy Imams in the Cemetery ‘Jannahul-Baqi’ viz.

1. The Second Holy Imam Al-Hasan Ibn Ali Al-Mujtaba.

2. The Fourth Holy Imam Ali Ibn al- Husayn Az-Zainulabideen.

3. The Fifth Holy Imam Muhammad Ibn Ali Al-Baqir.

4. The Sixth Holy Imam Ja’far Ibn Muhammad As-Sadiq.

The Mausoleums over graves of the above Holy ones have been demolished and the pilgrims are not allowed by the Saudi Rule to offer any prayers like Fatiha or the recitation of any salutation to the Holy Souls. Every sincere Muslim loyal to the Holy family of the Holy Prophet the Ahl Al-Bayt particularly the Shi’as, feel for the ruined condition of the holy graves and the unwarranted and unreasonable ban on the recitation of either the Holy Qur’an or offering any salutation to the Holy souls, and earnestly prays to God for the restoration of the freedom to offer the Salutation etc., on the Holy shrines as it was before, and for the removal of the unislamic ban.

A Few Of The Qur’anic Verses On Hajj

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ

“Verily, the First House made for mankind is the one at Mecca, Blessed and a Guidance for the worlds” (3:96).

فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ وَمَنْ دَخَلَهُ كَانَ آمِنًا وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ

“In it are clear signs; the standing place of Abraham; and whoever entereth it is secure; and (purely) for God, is incumbent upon mankind, the pilgrimage to the House, for those who can afford to journey thither; And whosoever denieth then Verily, God is Self-sufficiently independent of the worlds” (3:96).

The Time For The Pilgrimage And The Discipline Therein

الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ

“Hajj is the months well-known, whosoever then undertaketh the pilgrimage therein, then let there be no intercourse, nor bad language, nor quarrelling during the pilgrimage; and whatever of good ye do, God knoweth it; so make provision (for your journey) and verily the best provision is piety; and fear Me O ye people of understanding” (2:197).

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ فَإِذَا أَفَضْتُمْ مِنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ

“It shall be no guilt on your part if ye seek bounty from your Lord (in trade during pilgrimage); then when ye march from Arafat remember God near the Holy Monument, and remember Him as He hath guided you, although ye were surely before this, of those who had gone astray” (2:198).

ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

“Then march ye on from whence the other people march on and seek pardon of God; verily God is Forgiving, Merciful” (2:199).

فَإِذَا قَضَيْتُمْ مَنَاسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ

“And when ye have performed your rites, remember God as ye remember your fathers, rather with a more intense remembrance; for of men there are those who say, ‘Our Lord! give us in this world’ and for him there shall be no portion in the Hereafter” (2:200).

وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

“And among them there are some who say Our Lord! give us good in this world and good in the hereafter and save us from the torment of the (Hell) Fire” (2:201).

أُولَٰئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا وَاللَّهُ سَرِيعُ الْحِسَابِ

“These shall have a portion of what they have earned; verily, God is quick in reckoning” (2:202).

وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ لِمَنِ اتَّقَىٰ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ

“And remember ye God on the numbered days; and whosoever hasteneth off in two days it will be no sin on him, and whoso tarrieth (there), on him (also) there will be no sin, and this is for him who guardeth (against evil) so take ye shelter in God and know ye (that) unto Hint ye shall (all) be gathered” (2:203).

Disciplinary Restrictions Of Amnesty During The Hajj Period

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا لِيَذُوقَ وَبَالَ أَمْرِهِ عَفَا اللَّهُ عَمَّا سَلَفَ وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ

“O’ ye who believe! kill ye not (any) game while ye are in the pilgrim garb; and whoever among you killeth it intentionally, the compensation (of it) is the like of what he killed from the cattle, as adjudged by two just men from among you, as an offering to be brought to the Ka’ba or the expiation (of it) is the feeding of the poor or the equivalent of it in fasting, that he may taste the heinousness of his deed; God hath pardoned what is gone by; and whoever returneth (to ‘ it); then will God exact penalty from him, and God is Mighty, Lord of Retribution” (5:95).

The Lawful Game During The Pilgrimage

أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَكُمْ وَلِلسَّيَّارَةِ وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا وَاتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ

“Allowed unto you is the game of the sea and eating thereof a provision for you and for the travellers; and forbidden unto you is the game of the land so* long as ye arc in the pilgrim garb; and fear ye God unto Whom ye shall be gathered” (5:96)

The Sanctity Of The Holy Ka’ba And The Month And The Offerings

جَعَلَ اللَّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ قِيَامًا لِلنَّاسِ وَالشَّهْرَ الْحَرَامَ وَالْهَدْيَ وَالْقَلَائِدَ ذَٰلِكَ لِتَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

“God hath made the Ka’ba, the Sacred House, a Sanctuary (Place of stay in peace) for mankind, and the Sacred Month and the Offerings and the (animals with the) garlands; this is that ye may know that God knoweth whatever is in the heavens and whatever is in the earth, and that God is the Knower of all things” (5:97).8

The Disciplinary Conduct To Be Followed During The Pilgrimage

In the case of Ihram for Hajj, the repetition of the Talbiah should stop at noon on the day of Arafa. The Hajj during Ihram should abstain from the following9:

1. Hunting or helping and hunting in any form and utilising a hunted animal.

2. Ill sexual enjoyments., even witnessing a marriage contract.

3. Any deliberate action causing discharge of sperm.

4. Use of any incense or perfume.

5. Any kind of mischief or uttering a lie, or falsehood.

6. Any kind of dispute or quarrel, particularly it is associated with any kind of swearing by God.

7. Killing even any insect on the body.

8. Removal of hair on the body, by any means.

9. Covering the head and the top of the foot. The head should not be even submerged in the water.

10. Sheltering under moving shelters, like umbrellas, hooded cars or carts or aeroplanes. No harm in remaining

11. stationary shelters like rooms etc.

12. Cutting of nails, trees, plants, and herbs.

13. Use of toilets, decorations, and ornaments.

14. Wearing of arms, unless necessary.

15. Rubbing or scratching the body. (RF.)

After Entering Mecca, One Should Not Leave It Before Hajj Is Over.

1. Wear the Ihram after one of the daily compulsory prayers.

2. Recite Talbiah when wearing the Ihram.

3. Take out Ihram when the Omrah is over, but no shaving to be done.

4. Remove hair before wearing Ihram.

5. Take the Gusle Ihram and Wozu for Namaz.

6. After completing the Sai of Omrah cut hair and nails

7. There are two Tawafs:

   1. For Umrah.

   2. In Zilhaj.

8. At Mina on 10th.

9. Stone the three Satans.

10. Shave head and offer the sacrifice.

11. After giving the sacrifice come out of Ihram.

12. On the 11th and 12th also perform the other rites and stoning at Mina.

‘Zakat’ Or The Prescribed Poor-Rate

Let the world embrace Islam and faithfully follow the Qur’anic system of the distribution of wealth, communism of which the capitalist powers, are mortally afraid of, will automatically disappear. Islam in its system of Zakat and Khums, has rendered a death blow to the accumulation of wealth with any particular individual, making it automatically and most healthily shared among the members of the human family. The rank of the ordinance about the payment of ‘Zakat’ or the Poor-rate among the doctrines of Islam is immediately after the prescribed prayer. The disbursement of the Zakat has been repeatedly stressed upon, in many verses. Only a very few are given below:

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ

“Establish ye the prayer and give ye away the poor-rate and bow ye down (while ye bow down praying)” (2:43).

لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَٰئِكَ الَّذِينَ صَدَقُوا وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ

“It is not righteousness that ye turn your faces towards the East and the West, righteousness is rather one who believeth in God and the Last Day and the angels and the Book, the apostles, and giveth his wealth out of love for Him to the kindred and the orphans and the poor and the wayfarer and the needy and for those in bondage; And establish prayer and payeth the poor-rate; Ind those who fulfil their promise when they make a promise and the patient ones in distress and affliction and in the time of war these are they who are the Truthful and these are they who are the pious” (2:177).

The two verses of the very second chapter of the Holy Qur’an are sufficient to make one understand the position of the payment of the prescribed poor-rate in Islam, besides the other charitable disbursement of one’s wealth, left to the individual option to earn the pleasure of the All-Merciful Lord.

For the details about the rate of the payment in the various possessions of wealth viz., grains, cattle, gold and silver and the other assets, refer to Fiqh.

‘Khums’ - The 1/5th Rate Of The Annual Tax On The Nett Profit

Khums is an annual tax besides the Zakat. The rate of Khums is one-fifth or the 20 per cent, of the nett income or profit, i.e., the amount which stands to the credit of the individual after meeting all necessary expenses, i.e., the Nett Income or the Nett Profit.

‘Khums’ has to be divided into six equal parts. The first three parts to be earmarked for God, the Holy Prophet, and the Holy Imam of the age. The legal recipient of this amount is the Imam of the age and since the Imam of the present age, is by the divine will, hidden, the amount should be paid to the Mujtahid who alone holds the power delegated to him by the decree of the Holy Imam of the age to utilise this amount for the welfare of the Muslim World at large as he deems desirable under the ordinance of the Holy Imam. The other three parts should be spent only on Sayyids, i.e., the issues of the Holy Prophet.

The following is the verse of the Holy Qur’an which makes it incumbent on every Muslim to pay the Khums:

وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَمَا أَنْزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

“And know ye (O’ believers) that whatever of a thing ye acquire a fifth of it is for God, and for the Apostle and for the (Apostle’s) near relatives and the orphans and the needy and the wayfarer, if ye believe in God and that which We sent down unto Our servant (Muhammad), on the day of distinction, on the day when met the two parties; And verily God hath power over all things” (8:41).

The Following is Another Verse Enjoining Khums:

مَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

“Whatever hath God bestowed on His Apostle from the people of the towns, belongeth unto God, and for the Apostle, and for his (Prophet’s) kindred, and the orphans and the needy and the wayfarer, so that it may not circulate among the rich ones of you, and whatever giveth you the Apostle, ye accept it, and from whatever preventeth he, ye be away, and fear ye (the wrath of) God; Verily, God is severe in retribution” (59:7).

The concluding words of the verse are a clear warning against whatever is sanctioned by the Holy Prophet. A Muslim being the one who has submitted himself to God, has only to implicitly obey the command of the Holy Prophet, which is nothing but the command of God, and should not interfere into it, using his own discretion. The Shi’a Muslims who are the followers of the Islam-Original, as prescribed by the Holy Qur’an and preached and practiced by the Holy Prophet and his Holy Ahl Al-Bayt, follow the law of disbursing the Khums as it was enforced by the Holy Prophet himself during his lifetime. Whereas the Non-Shi’as have deviated from the original, disputing among themselves about the validity of the command of the Holy Prophet giving preference to their own view on the matter.

Khums is the fifth Compulsory article of the practice of the faith Islam-Original, i.e., Shi’ism.10

‘Jihad’ - The Strive Or The Fight In The Way Of God

Jihad literally means Strive and as striving can be of various kinds and in different ways, it includes also fighting when it becomes the only alternative to defend the faith and the faithful. Jihad can be:

1. Jihad bi ‘l-Nafs - Fight with one’s own rebellious self which is the greatest Jihad called the ‘Jihad al-Akbar11.

2. Jihad bi ‘l-Maal12 - Endeavour with one’s wealth, i.e., spending or sacrificing one’s own wealth in the way of the Lord.

3. Jihad bi ‘l-Ilm - Fight with knowledge, i.e., Spreading knowledge to the benefit of those who need it, without any strings of any worldly gain or fame in return for the services.

4. Jihad bi ‘l-Saif 13- Fight with sword, when it becomes unavoidable to defend the truth, Islam, or the truthful, the Muslims. This kind of Jihad is allowed only at the command of the Holy Prophet or the Holy Imam, i.e., his apostolic successor and in the absence of the Holy Imam the Muslims can fight only when it becomes unavoidably necessary to defend their faith or their lives and this kind of defence is called ‘Difa’ or the Self-Defence.

Jihad should be exclusively in the way of the Lord and never for any territorial ambition. The wars that were fought by the Muslim kings had no sanction of the Qur’an or the Holy Prophet or any of the Holy Imams. They were to satisfy the monarchical territorial ambitions which are abhorred by Islam. The following verse declares what the object of the Islamic Jihad should be:

وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَفِي هَٰذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ

“And fight (endeavour) ye in (the may of) God as it behoveth you to fight (endeavour) for Him; He hath chosen you and hath laid not upon you any hardship in religion; The faith of your Father Abraham; He (God Himself) named you Muslims before and in this, that the Apostle may be a witness over you and ye be witness over the people; So establish ye prayer and pay ye the poor-rate and hold ye fast by God; He is your Master - How Excellent the Master and How Excellent the Helper!” (22:78).

The Qur’anic injunction about the ‘Jihad bi ‘l-Maal’ (Fight or striving in the way of God with wealth) and Jihad bi ‘l-Nafs (i.e., Jihad with Self):

انْفِرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ

“Go ye forth (with) light and heavy equipment and strive in the way of God with your property and yourselves this is better for you, if ye know (it)” (9:41).

The following verse clearly declared that the fight in the way of the Lord is that which is enforced only at God’s command irrespective of the like or the dislike of any individual, and that could be for nothing but the safety of the faith and the faithful:

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ وَعَسَىٰ أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَىٰ أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ

“Fighting (in the cause of God), is ordained unto you and it is hateful to you, and perchance ye hate a thing whereas it is good for you, and perchance ye love a thing whereas it is bad for you; and verily God knoweth while ye know not” (2:216).

The following verse declares the reason for fighting being prescribed by God. It is clear that it was to defend the interest of the aggressed ones who were the victims of unprovoked aggression:

وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَٰذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ وَلِيًّا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ نَصِيرًا

“And what hath happened to you that ye fight not in the way of God and for the weak among men, women, and children who (in helplessness) say ‘O’ Our Lord! take us out of this town whose inhabitants are tyrants and appoint for us from Thee a guardian and appoint for us from Thee a helper” (4:75).

The following verse declares the reward for those who are slain or come out triumphant fighting in the way of God:

فَلْيُقَاتِلْ فِي سَبِيلِ اللَّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ وَمَنْ يُقَاتِلْ فِي سَبِيلِ اللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

“Let those then fight in the way of God, who sell the life of this world for the hereafter; and to him who fighteth in the way of God, be he slain or (be he) victorious. We shall grant him a great recompense” (4:74).

There are similar other verses which explain the need for the fight prescribed by God14.

‘Amr bi ‘l-Ma’roof’ - Enjoining Of Good

Under this ordinance of the faith, it is compulsory for every Muslim to be good, to do good and to enjoin his other brethren to do the same.

Here every Muslim should remember the following Qur’anic question:

ا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ

“Why do ye speak of a thing which ye yourselves do it not?” (61:2).

The famous saying is also worth remembering ‘Reformer Reform Thyself First.’

The following verse clearly declares this ordinance and its proper implication:

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَهُمْ مِنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ

“Ye are the best group that hath been brought forth for mankind: Ye enjoin goodness and ye forbid evil, and ye believe in God; And if the people of the Book had (also) believed (similarly) it had surely been better for them; of them (only some) are believers and most of them are perverse” (3:110).

It must be remembered that the ‘Ummat al-Khair’ mentioned in this verse does not refer to the ordinary Muslims but to the Holy Prophet and his Holy Ahl Al-Bayt who were goodness personified without the least pollution whatsoever. They were the ones who were purified by God Himself15.

But whatever good service assigned to these godly ones, gets automatically incumbent upon their followers to act, to get as near as possible to their models.

The following verse repeats the same ordinance making it incumbent upon every Muslim:

وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

“And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong and these it is that shall be successful” (3:104).

Here again it must be remembered that those who invite to goodness must themselves be good and who else other than the Holy Ahl Al-Bayt who were purified by God Himself, can claim to be all-good, and he who preaches abstinence from evil should himself be free from it. Who else other than the Holy Ahl Al-Bayt can claim to be absolutely free from every evil for it was they that God had willed to be kept away from every evil16. But as they were sent into the world to be the models of the perfect Islamic life, every Muslim has to copy them in every goodness.

The Holy Qur’an has laid down the rule or the method of inviting mankind to goodness, and this was the method used by the Holy Prophet and Holy Ahl Al-Bayt and which every Muslim also should follow:

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

“And call thou unto the way of thy Lord with wisdom and kindly exhortation and dispute with them in the manner which is the best; verily thy Lord knoweth better of him who hath gone astray from His path; and He knoweth best of those guided aright” (16:125).17

‘Nahy An il-Munkar’ - Avoiding The Forbidden or The Prevention of Evil

This ordinance of abstaining from evil and preaching to others to do the same goes along with the previous one which is connected with being good and preaching to others to do the same. The same principle or rule which applies to the former, is applicable here, i.e., a Muslim has to keep himself away from every evil and wickedness before he preaches to the others the abstinence from it.

It is obligatory on every Muslim to abstain from every evil in word and action and to avoid evil society.

خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ

“Adopt thou moderation and enjoin virtue and turn thou away front the ignorant ones” (7:199).

الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

“Those, if We establish them in the earth, will establish prayer and pay the poor-rate and enjoin good and forbid evil: and unto God (alone) is the sequel of (all) affairs” (22:41).

The following verse gives out Luqman’s advice to his son:

يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ

“‘O’ my son! establish prayer and enjoin the good and forbid the evil and be patient against what befalleth thee: verily this is the task of steadfastness” (31:17).

In short, the spirit of every teaching of the Holy Qur’an, is to abide by the truth and goodness and to shun evil and to enjoin upon the other to do the same18.

Tawallah - Attachment Or Love Of The Good

Whatever be the heredity, environment always plays its own effective role in moulding man’s character and conduct and in fixing the track of his ideology and its practice. More often, man is the product of his immediate environment. A human child, brought up in good and healthy environment has almost always been good and healthy and likewise the child brought up in evil and wicked society, becomes evil and wicked. It is with this natural phenomenon in view, God ordered the Holy Prophet to command his followers, the Muslims, to love his nearest kin, as the recompense for the labours of his apostleship, so that the Muslims, bound in duty, might love the relatives (the Ahl Al-Bayt) of the Holy Prophet and being attached to them, would remain on the right path:

ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ

“That is of which giveth God the glad tidings unto His servants who believe and do good deeds; Say thou (O’ Our Apostle Muhammad!); ‘I demand not of you any recompense for it’ (the toils of the apostleship) save the love of (my) relatives, and whosoever earneth good, We increase for him good therein, verily God is Oft Forgiving the Most Grateful (One)” (42:23).

Under the above command of God, it is incumbent on every true Muslim to love the Holy Ahl Al-Bayt, otherwise he has not paid the return for the guidance of God he received through the Holy Prophet.

Who Were The Holy Ahl Al-Bayt

The Holy Prophet had repeatedly pointed out as to who his Ahl Al-Bayt are. Repeatedly did the Holy Prophet mysteriously collect:

1. his Vicegerent Ali Ibn Abi Talib.

2. his daughter Fatimah Zahra

3. his first grandson Hasan and

4. his second grandson Husayn

And prayed to God saying ‘O’ Lord! These are my Ahl Al-Bayt’.

And once when, on such an occasion the Holy Prophet’s wife Umm-Salema desired to join the group of the holy ones, the Holy Prophet told her that, that was not the place for her though she was, on the right path and once when on a similar occasion his wife Ayesha similarly desired, she was denied the unique privilege. Umm al-Mu’minin Ayesha herself reports the event.

Again, when the Holy Prophet had invited the Christians of Najran who were not amenable to reasoning, to a spiritual contest, to prove the truthfulness of Islam against Christianity under the following command from God:

فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ

“And unto him who disputeth with thee therein after the knowledge hath come unto thee, Say! (O’ Our Apostle Muhammad!) (Unto them) ‘Come ye, let us summon our sons, and (ye summon) your sons, and (we summon) our women and (ye) your women, and (me summon) our selves and (ye) your selves and then let us invoke and lay the curse of God on the liars!” (3:61).

It is the unanimous report of all historians that on that memorable occasion of proving the truthfulness of Islam against the contesting Christian world, the Holy Prophet appeared in the field with Husayn who was then only a baby, in his lap, Hasan held by his hand, followed by his daughter Fatimah the Lady of Light and behind her, her husband Ali Ibn Abi Talib the Vicegerent of the Holy Prophet. Standing in the open field with the multitude of the Muslims and the Christians surrounding him, turning his face towards heaven declared:

“Lord! these are my Ahl Al-Bayt”

Why The Love Of The Ahl Al-Bayt Made Incumbent

The Ahl Al-Bayt are the beings purified by God Himself and those purified by the Lord are naturally infallible ones (i.e., the Masoom), who never committed even a minor sin or fault in their life. God Himself declares for the information and the guidance of mankind that He has Himself purified them to the limits of purity:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

“Verily, verily God intendeth but to keep off from you (every kind of) uncleanness O’ ye the people of the House and purify you (with) a thorough purification” (33:33).

The Ahl Al-Bayt are the godly ones of the family of the Holy Prophet whom the Muslim World as a whole unanimously acknowledges as the pure personalities and holds them as the infallible holy ones purified by God Himself. In their love of the divinely purified ones, the devotees, will naturally be inclined to purity and their self-purification.

Tabarra - Keeping Aloof Or Being Clear Off

Hating evil and the wicked, is quite natural. Righteous parents advise their children to be away from the wicked ones? It is because the destructive effects of a bad society, is known to everyone. ‘Tabarra’ is to hate evil and to keep aloof from the evil ones. Tabarra never means abusing or using of any vulgar or offensive terms against anyone, but only the expression of one’s hatred of the evil character and the wicked conduct, by invoking God’s curse on the tyrants among them.

Cursing the wicked ones, is a godly act, for God Himself curses them and declares that the angels and men also do it, which means that men, the true believers in God, should do the same.

Particularly about those who offend God and the Holy Prophet, God declares:

إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُهِينًا

“Verily those who annoy God and His Apostle (Muhammad), God, hath cursed them in this world and the hereafter, and He hath prepared for them a chastisement disgraceful” (33:57).

Real Tabarra does not mean mere verbal declaration of the hatred against the wicked and invoking God’s curse on them, but it also demands to be away from those evils which entitled the wicked one to the hatred of men and the curse of God.

Cursing The Wicked - A Godly Act

إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَٰئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ

“Verily those who disbelieve and die while they are disbelievers, on them shall be the curse of God, and (of) the angels and (of) mankind all together” (2:161).

أُولَٰئِكَ جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ

“These, their return is that upon them shall rest the curse of God and the angels and of mankind together” (3:86).

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أُولَٰئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ الْأَشْهَادُ هَٰؤُلَاءِ الَّذِينَ كَذَبُوا عَلَىٰ رَبِّهِمْ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ

“And who is more unjust than he who forgeth a lie against God? These shall be presented before their Lord and shall say the witnesses: “These are those who lied against their Lord: Beware! (Now) verily the curse of God is on the unjust” (11:18).

The fate of Those who Annoy the Holy Prophet.

وَمِنْهُمُ الَّذِينَ يُؤْذُونَ النَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَكُمْ يُؤْمِنُ بِاللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌ لِلَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ يُؤْذُونَ رَسُولَ اللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ

“Among them are those who hurt the Apostle (Muhammad) and say they (that) ‘he is (all) - ear’ (i.e., one who believes in everything he hears); say he (Muhammad) is the Ear of good for you; he believeth in God and hath faith in the believers and a mercy unto those of you who believe, and those who hurt the Apostle of God (Muhammad) for them is a grievous chastisement” (9:61).

أَلَمْ يَعْلَمُوا أَنَّهُ مَنْ يُحَادِدِ اللَّهَ وَرَسُولَهُ فَأَنَّ لَهُ نَارَ جَهَنَّمَ خَالِدًا فِيهَا ذَٰلِكَ الْخِزْيُ الْعَظِيمُ

“Know they not that whosoever opposeth God and His Apostle (Muhammad) verily for him is the fire of Hell to abide therein? that is the grievous abasement” (9:63).

إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُهِينًا

“Verily those who annoy God and His Apostle (Muhammad), God hath cursed them in this world and the hereafter, and He hath prepared for them a chastisement disgraceful” (33:57).

Judge the position of those who annoyed Fatimah - about whom the Holy Prophet had declared:

“He who annoyed Fatimah, annoyed me and he who annoyed me, annoyed God and he who annoyed God hath turned an infidel”

• 1. For the exact details refer to ‘Fiqh’.
• 2. Refer to Fiqh.
• 3. Not as a part of the Iqamat See ‘Fiqh’.
• 4. Refer to ‘Fiqh’.
• 5. For details regarding the difference in the postures for male and female RF.
• 6. For details refer to ‘Fiqh’.
• 7. For exact details refer to ‘Fiqh’.
• 8. For details Refer to ‘Fiqh’.
• 9. For the exact details consult ‘Fiqh’.
• 10. For the exact details refer to ‘Fiqh”.
• 11. Vide 9:41.
• 12. Vide 9:41.
• 13. Vide 2:216; 2:244; 4:84; 22:78.
• 14. For details Refer to Fiqh.
• 15. Vide 33:33.
• 16. Vide 33:33.
• 17. Refer to ‘Fiqh’.
• 18. For details refer to Fiqh.