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Pillars of Islam
Fasting (Saum)
Method:
• Fasting during the month of Ramadan is obligatory on all Muslim adults, male and female. The Quran
says, “ O you who believe ! Fasting is prescribed to you, as it was prescribed to those before you, so
that you may learn self restraint.” [2:183]
• The hours of fasting are from first light (before dawn) until sunset.
• It is desirable to have a meal before keeping a fast till dawn which is referred as Sehri.
• Muslims should make an intention for the fast i.e. “I intend to keep tomorrow’s fast of Ramadan.”
• With this, a person is subject to all restrictions and prohibitions associated with a fast till the setting of
the sun. Muslims must abstain from food, drink etc. during daylight hours. They should also refrain from
smoking, sexual intercourse, medicines etc. This is known as Imsak.
• They should live their lives as normal, making no concessions to lack of food. Muslims should be
particularly pious and visit mosques regularly. The Holy Prophet (PBUH) said, “When the month of
Ramadan comes, the doors of Heaves are opened and the doors of Hell are closed and the devils are
chained.”
• Muslims break their fast with a meal at sunset in the evening reciting the prayer, “O Allah! I fasted for
you and I believe in you and I put my trust in you and with the sustenance you have given me, I now
break the fast.” This is known as Iftar. Many Muslims follow the Holy Prophet (PBUH)’s example of
taking a drink and eating a date and then pray. They follow this with a meal often eaten with friends.
• Muslims should try to be present at recitations of the Holy Quran in the tarawih prayers during the
course of the month.
• On the Night of Power they should attend mosques and spend the night in prayer. It is one of the last 5
odd nights of Ramadan and the reward for praying in it is better than the worship of one thousand
months. Many Muslims believe it to be the 27th night.
• Some Muslims withdraw to mosques for the last ten days of Ramadan which is called Itikaf and dedicate
their time to prayer and worship. The fasts of Ramadan continue until new moon of Shawal.
• The sick people, travellers, very old people and females who are in a state of menstruation or period of
childbirth are exempt from fasting as long as such conditions last. However, they must make up the fast
for an equal number of days within the next year which is known as Qaza.
• If the breaking of the fast before sunset is intentional than a person has to pay the Kaffara in which he has
to fast for continuous 60 days in addition to Qaza, but in case of an illness, feed 60 people twice a day

Benefits / importance of Fasting

Fasting has been the universal religious institution. It was made obligatory on the followers of other religions
too. It has numerous merits and benefits for the individuals and the community.
• The believer renounces food, drink, and abstains from all other enjoyments willingly in obedience to
the command of Allah, to seek His pleasure. It helps in building up a man’s moral character as it
teaches him self control and self restrain. As Muslims fast, they should control own temper, they
should remain calm and refrain from harming others, verbally or physically. They should refrain from
backbiting, stealing, cheating , gossip, lies, obscenity, vulgarity and physical, mental and spiritual sins.
Abu Huraira reported the Prophet (p.b.u.h) said, “Whoever does not give up forged speech and evil
actions, Allah is not in need of his leaving his food and drink.”
• Fasting ensures the harmony and unity of society. Fasting raises awareness of the situation of poor
people who live in our society. Fasting teaches the rich, who eat good, nutritious food and never suffer
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from hunger, what hunger is. When they stay hungry and thirsty for a specific period they begin to think
about the poor and feel empathy for them. The sense of empathy makes it easier for them to make
friends and socialize. On the other hand, because of the kindness and compassion of the rich, the poor
are less likely to feel envy and hatred toward those who are better off. Thus, a change of attitude on
both sides can occur. The enmity between both social strata can be brought to an end in this way with
peace and security prevailing in society. Fasting brings the rich closer to the poor and links them in a
bond of responsibility and respect for each other. Ramadan is also a time of generosity. People are more
generous, more cordial, and more ready than at other times of the year to do good and charitable work.
Muslims often invite one another, friends and guests, Muslims and non-Muslims, in particular neighbors,
regardless of creed, to share the evening meal and exchange gifts and best wishes.
• Abstention from food and drink for a full month is beneficial for a person’s health as it gives rest to
stomach, the whole system is cleansed of undesirable material, and the body gets rid of fat, cholesterol
and other toxic matters.
• Fasting brings a man closer to Allah, Allah says, “. Fasting is like a shield, and he who fasts has two joys:
a joy when he breaks his fast and a joy when he meets his Lord.” (Hadis Qudsi) Believers are ordered
to observe fast to be near Allah and gain “Taqwa”. Fasting strengthens the spiritual powers of the
believer; it protects man from all kinds of temptations. The reward of all good deeds are multiplied by
ten times to seven hundred times, the Prophet (p.b.u.h) said, “Allah said, “All the deeds of Adam’s sons
(people) are for them, except fasting which is for me, and I will give the reward for it. The reward of
good deeds is multiplied ten times to seven hundred times.”
“Fasting is a shield and protection from the fire and from committing sins.”
“By Him in Whose Hands my soul is, the unpleasant smell coming out from the mouth of a fasting person
is better in the sight of Allah than the smell of musk.” (Agreed)
• The previous sins of a person are forgiven, the Holy Prophet (p.b.u.h) said, “Whoever established prayers
on the night of the Qadr out of sincere faith and hoping for a reward from Allah, then all his previous
sins will be forgiven, and whoever fasts in the month of Ramadan out of sincere faith, and hoping for
a reward from Allah, then all his previous sins will be forgiven.”
He also said, “When the month of Ramadan starts, the gates of the heaven are opened and the gates of
hell are closed and the devil are chained.” (Trimidhi)
• Fasting brings economic benefits for the Muslim community. During the month of Ramadan the rich
people spend generously on the poor to seek the blessing of Allah. These enable the poor to fulfill their
needs. The old and the permanently sick people also feed the poor and the needy generously during the
month of Ramadan, Allah says. “For those who can do it (with hardship) is a ransom the feeding of one
that is indigent. But he that will give more of his own free, it is better for him.” (Al-Baqarah 2:184) The
Prophet (p.b.u.h) said; “During Ramadan, the provisions of the believers are increased.”

Exemption from Fasting

• Children under the age of puberty and discretion.
• Insane people who are unaccountable for their actions: no compensation or any other substitute is
enjoined on these two categories of people.
• Men and women who are too old or feeble to undertake the obligations of fasting are exempt.
However, they have to give fidya, which is feeding a poor person twice a day or to give grain or its
equivalent in cash to needy.
• Sick people whose health is likely to deteriorate by fasting; they may postpone the fast for as long as
they are ill and then make up for it at a later date, a day for a day.
• They travelers may be exempt during their travel but should make up for the missed fasts later on.
• Pregnant women/breastfeeding may also not fast if their health or the infant’s health would be at risk
by doing so. They too need to make up for the missed fasts later on.
• Women, at the time of their mensuration or confinement due to childbirth must postpone the fasts
and make up for them by fasting afterwards.
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Zakat (Almsgiving)
Method:
The word Zakat is derived from ‘Zaka’ which means to increase or to bless. Another meaning of
the word as used in the Quran carries the sense of purification. The amount of payment and
distribution of Zakat was defined at Madinah in the second year of the Hijrat.
The payment of Zakat is compulsory on every adult, free Muslim who owns property to the extent
of the prescribed rate called Nisab, provided such property has remained in his ownership and
possession uninterruptedly for full one year.
Zakat is payable on cash, gold and silver, jewellery, crops, animals, minerals, agricultural
lands and all kinds of commercial goods.
• On cash, gold and silver: Zakat is paid at a rate of 2 ½%. For example, on such possessions
valued as worth $100000, the zakat payable will be $2500, which is 2.5 percent or one-
fortieth of their value. A person who possesses 612.36 grams of silver or 87.48 grams gold is
liable to pay Zakat.
• Produce from Mines: Owners of mines have to pay one-fifth of the produce of mines. This is
called Khums.
• On the produce of agricultural lands is called Ushr is to be found in the Quran. It is levied at
the rate of one-tenth of the agricultural produce of lands benefiting by rain or some natural
spring; and one twentieth of the produce of artificially irrigated lands.
• On all articles of trade exceeding 200 dirhams.
• For every forty sheep or goats- one goat; On thirty to forty cattle, one calf of one year, on
every forty cattle, a two year old calf. On every five camels, one goat or sheep.
• Sadaqah-ul-Fitr is an obligatory charity given on the completion of the month of Ramazan.

The Holy Quran tell us how the Zakat money is to be distributed. It says:
“ Alms are for the poor and the needy and those employed to administer the (funds); for those
whose hearts have been (recently) reconciled (to the Truth); for those in bondage and in debt; in
the cause of Allah; and for the wayfarer…” (9:60)
• The poor and the needy in this category are those people who may have some funds but
not enough to meet the threshold for nisab.
• The destitute: these are the people who have no funds and are living on the very basic
necessities of life.
• Zakat collectors: people appointed by the government to collect and distribute zakat.
• Muslims converts in this category are the new converts to Islam, who are genuinely poor
and are given zakat to help them get on their feet.
• Prisoners of war or slaves: so that they may be able to use zakat funds to buy their freedom.
• People in debt: those who may have incurred debts, to meet their needs but cannot pay
them back are eligible for zakat.
• Travellers: Muslims, who in the middle of their journey are out of funds are eligible for zakat
donations.
• Others: zakat funds can also be spent on people and organization that are engaged in
services to Islam.
It must be remembered that zakat is applicable only on the rightful. i.e. halal, earnings. zakat
cannot be used to purify wealth that is wrongly and illegally earned, i.e. through haram means.
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Zakat cannot be paid to

• Non-Muslim
• To one’s husband/wife, parents, children, grandparents, grandchildren, the descendants of
the Prophet (P.B.U.H), and to those who meet the threshold of nisabi.e the minimum
amount that a Muslim must have before being obliged to pay zakat.
• To workers, servants, etc. as wages of their services.
• zakat funds also cannot be used for burial expenses or to pay off the debt of the deceased,
as it is imperative according to Sharia that the recipient of zakat should be made owner of
it.
Benefits/ importance of Zakat:
Zakat is the 4 pillar of Islam and it was made obligatory on rich Muslims in the 2nd year of hijra.
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The word zakat is mentioned 32 times in the Quran. It has the following benefits for the giver, the
receiver and the society as a whole.
Giver
• zakat purifies the heart of the giver of love of wealth and greed and strengthens the giver’s
bonds with God as they give from their wealth to earn God’s pleasure and mercy. The giver
is also fulfilling one of the Pillars of Islam. Zakat is a blessing to the giver as by this act their
wealth is multiplied.

• Quran says, ‘The parable of those who spend their substance in the way of Allah is that of
a grain of corn, it grows seven ears and each ear has a hundred grains.’ (Al Baqarah 2:261)
Moreover, zakat expiates the sins of a person.
• Payment of zakat provides open handedness, generosity, and sympathy in a Muslim
towards the needy person. Allah says: “ Take the charity (Zakat) from their wealth in order
to purify and cleanse them by way of it.” [ 9: 103]
• On one hand it indicates a person’s sincerity of faith, while on the other hand it shows his
commitment to sacrifice something which he covets ( material wealth) in the way of Allah
(SWT). It is abiding by one of the pillars of Islam, upon which rests an individual’s prosperity
in this worldly life and the Hereafter
Receiver
▪ it is not only a blessing for the receiver but helps them to meet their needs, it fosters good
will and brotherhood in the hearts of the poor and promotes equality.
▪ Zakat is a source of power for the needy. In addition to providing the financially stricken
poor with desperately needed capital, zakat also injects in them a dynamic energy, instilling
in them the confidence to provide for their own.
Social
▪ People come closer together like a single family in which those who have the means show
compassion to those who cannot fulfill their needs. It removes the grudges and ill feelings
found in the hearts of the poor and destitute.
▪ It prevents extreme financial disparity and associated social evils and crimes.
▪ It leads to anequal distribution of wealth in the society and prevents its accumulation in the
hands of afew.
▪ Paying Zakat allows wealth to be distributed equally in a society. It eradicates begging
because everyone is getting their rights.(Social)
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▪ Zakat also stimulates investment and discourages hoarding in the community, if people do
not invest their wealth it will gradually be consumed by zakat, therefore it is an effective
way of keeping wealth in circulation. Prophet said, 'If anyone of you is a guardian of an
orphan who owns property, he must tradewith (invest) it and not leave it till sadaqa
(zakat) consumes it' (tirmidhi).

Pilgrimage
Method
The fifth pillar is the Pilgrimage to Makka and its vicinity during a fixed time of the twelfth month of
the Muslim calendar, Dhu al-hajja. To perform the Hajj is a very difficult and strenuous form of worship,
though Muslims should attempt to go once in their lifetime, if they have the means.
“Pilgrimage thereto is a duty people owe to Allah- those who can afford the journey.” [3:97]
Pilgrims arrive in Makka by the 7th day of Dhu al-Hijja, they purify themselves and on 8ththe men put
on the Ihram. It is the preparation, entering into a purified state at prescribed stations, Meeqat, by shedding
ordinary clothes and putting on to seamless cloths, one around the waist and one over one shoulder. Women
do not use these cloths but wear simple modest cloths to cover their bodies, except for their face and hands.
After entering the state of Ihram, the pilgrims start reciting the, Talbiah. At the great mosque of
Kaaba, Masjid al Haraam , they perform the Tawaaf Qudoom. It is anticlockwise circumambulation of the
Kaaba seven times, at the beginning of the Hajj.
The Pilgrims proceed to the plain of Mina, where they spend the night in prayer.
On the 9th day they leave Mina for Arafat, where they recite the Quran and pray at the Jabal al-Rahma. This
is known as wuquf (stay) in which they spend time by reciting appropriate passages from the Quran. This is
the climax of the Hajj when Muslims believe that the misdeeds of their lives, until this time, are forgiven.
Zuhr and Asr prayers of 9th of Dhu al-hajja are performed together in this plain. The Hajj sermon is also
delivered here.
At sunset, the pilgrims leave Arafaat for Muzdalifa, where they will spend the night in worship and
gather 49 pebbles for the next day. Magrib and Isha prayers are performed together in this plain.
At dawn of 10th of Dhu al-hajja, they proceed to Mina where they perform Ramy (stonning), by throwing
the pebbles at the Jamarat al Aqba. The stone pillar symbolizes Satan. Talbiah is stopped before performing
Ramy.
The animal sacrifice, Udhiya, on the tenth day of Dhu al-Hijja , the Id al-Adha is performed at Mina. Men
usually have their heads shaved at this time.
“The sacrificial camels, We have made for you as among the symbols from Allah: in them is much good for
you. Then pronounce the name of Allah over them as they are lined up for sacrifice. When they are down
on their sides after slaughter, eat from them and feed others.” [22:36]
After this, the pilgrims go to the Kaaba to perform the obligatory tawaf known as Tawaf Ifadah or Tawaf
Ziara. Then they perform two rakat near the Station of Ibrahim.
Then they carry out the Sa’yi between the hills of Safa and Marwa by running between the hills seven times.
“Behold! Safa and Marwa are among the symbols of Allah. So if those who visit the house in the
season or at other times, should compass them round, it is no sin in them. And if anyone obeys his own
impulse to good , be sure that Allah is He who recognizes and knows.” [2:158]
Ramy is carried out on the eleventh and the twelfth days as well. On the twelfth day, pilgrims return to the
Kaaba for the final Tawaaf (wida).
Method of Umrah:
‘Umrah in Islamic terminology, means paying a visit to Ka’bah, performing Tawaaf (circumambulation)
around it, walking between Safaa and Marwah seven times. A performer of ‘Umrah puts off his Ihraam by
having his hair shaved or cut. ‘Umrah can be performed along with Hajj and in other days as well.
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1. When the one who wants to perform ‘Umrah arrives at the Meeqaat, it is recommended for him (both man
and woman) to take a bath if convenient, including menstruating women and those experiencing postnatal
bleeding. The man perfumes his head and beard but not his Ihraam garments. There is no harm in what remains
of it after Ihraam. There is nothing wrong if it is not possible to take a bath at Meeqaat.
2. Men are to change into their clothing of Ihraam while the women only need to make their intention at that
time in the clothing they are already wearing. There is no specific clothing designated for women, except that
they are prohibited from wearing the Niqaab (face-veil) and gloves.
As for men, they must assume their Ihraam at the Meeqaat by wearing two pieces of fabric called the Izaar and
the Ridaa’. The Ridaa’ covers the top half of the body, while the Izaar covers the lower half. No other clothing is
allowed to be worn in addition to these.
Then the pilgrim makes the intention at the Meeqaat to begin the rites of ‘Umrah by entering the state of Ihraam.
The intention must be made in the heart. After the intention Talbiyyah is recited.
Upon arriving at the sacred mosque in Makkah (Al-Masjid Al-Haraam), you should enter with your right foot
3. Upon arriving at the Ka’bah, stop reciting the Talbiyyah, then approach the Black Stone, touch it with your
right hand and kiss it. If this isn't possible, you should face the Black Stone and point to it. When touching the
Stone, the following is said: (In the name of Allah, Allah is the Greatest) or "Allahu Akbar" (Allah is the Greatest).
If this is difficult for you, then go on performing tawaaf without touching it.
4. When you complete seven circuits of Tawaaf, approach MaqaamIbraaheem recite this verse (which means):
“And take you (people) the Maqaam (place) of Ibraheem as a place of Prayer...” [Quran: 2:125]
Then pray two short Rak’ahs, as close as conveniently possible, behind MaqaamIbraheem. Upon completing the
two Rak'ahs, return to the Black Stone and touch it, if convenient
5. The next stage is to go to Safaa. Upon approaching the foot of Safaa, the following verse is recited (which
means): “Verily, As-Safaa and Al-Marwah are from the symbols of Allah.” [Quran; 2:158]
Then descend and go towards Marwah, There are no particular supplications to be recited between Safaa and
Marwah. Seven circuits are to be completed ending the last one on Marwah.
6.Then one is to have his hair cut although shaving it is better. Women should shorten their hair by a finger-tips
length from the end. The rights of 'Umrah have now been completed.
The main differences between Hajj and Umra
• Hajj is one of the five pillars of Islam and is an obligatory act of worship for those of good health and
can afford the journey whereas Umra is not an obligatory act.
• Hajj can only be performed during prescribed month and dates i.e. Zil Hajj (7 th – 12th) whereas Umra
can be performed at any time of the year.
• Wuquf Arafat is one of the most important components of Hajj without which Hajj is void. However,
there is no Wuquf Arafat in Umra.
• Similarly there is no WuqufMuzdailfa (spending the night at Muzdailfa) in Umra or combining
Maghrib and Isha prayers.
• In Hajj, Talbiah is stopped on the 10th of Zil Hajj after the stoning of the devil (Rami) whereas Talbiah
is stopped while starting the Tawaf in Umra.
• In Hajj, a person has to go and stay in Mina, perform Rami at the Jamarat while there is no stay at
Mina or Rami in Umra.
• In Hajj, the pilgrim gives a sacrifice on 10thZil Hajj while no sacrifice is offered in Umra.
Benefits:
• Hajj is fifth pillar of Islam. It became obligatory in the ninth year of Hijrah. Hajj is an act of Ibadah
which is obligatory on every Muslim who can afford it once in his lifetime. Hajj literally means the
intenion of going on Pilgrimage. It is an all embracing act of worship in which a Muslims visits the
Ka’bah in the month of Dhul-Hajj and performs him prescribed rites Allah says, “Pilgrimage there to
is a duty man owe to Allah, those who can afford the journey.”
1. Hajj is a form of Ibadah which covers all aspects of human life. It trains a Muslim to sacrifice his
wealth his time his physical and mental energies and his comfort in the way Allah.
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2. Allah forgive sins of those who perform pilgrimage and does not care for those who die without
performing it, the Prophet (P.B.U.H) said,
“He who is not prevented from performing the Pilgrimage by an obvious necessity, a
tyrannical ruler, or a disease which confines him at home, and dies without having
performed the Pilgrimage may die if he wishes to be Jew or Christian.” (Trimidhi)
The Prophet (P.B.U.H) said, “An Accepted Pilgrimage has no reward except paradise.”
(Agreed).
In another tradition, the Prophet(P.B.U.H) said, “the person who came on Pilgrimage to the
house of Allah, than neither committed an indecent sexual acts, nor indulged in any
disobedience of Allah, He will return home as (pure of sin) as he was on the day his mother
bore him.” (Agreed)
3. One of the most important benefit of Hajj is that it demonstrates equality and brotherhood among
the Muslims. People of all nationalities, all colors, races and the ranks from all over the world
assemble at one place and interact with each other. They come before their creator in extreme
humility, wearing two white sheets without any distinction between the high and the low, the king
or the servant, gather at the same place and utter the same words,
4. Hajj is a great spiritual experience. It brings the pilgrim closer to Allah, and he feels that the entire
barrier between him and his Creator are removed. In the plain of Arafat on this great occasion
hundreds and thousands of people assemble and proclaim together (here I am O Lord! Here I am)
and they feel that nothing stands between them and Allah.
5. Trading is allowed during Pilgrimage. Allah says, “it is no crime in you, if you seek of the bounty of
your Lord (during Pilgrimage)” (Al- Baqrah 2:198) Pilgrim may buy and sell and thus he can meet
expanse of his journey.
6. Pilgrimage has other economic benefits for Muslims. People have the opportunity to discuss their
economic problem; and the get the chance to devise plans and strategies that may benefits the
Muslims on individual level and evolve common economic strategies that are beneficial to the entire
Muslim world.
7. The Muslims assemble every year in Makkah; this annual meeting provides the Muslims leaders an
opportunity to discuss their common problems and formulate a common policy that can be pursued
by all Muslim countries in the United Nations Organizations, the Security Council or other such world
forums. It also provides them with opportunity to discuss and agree on many topics of common
interest.
(i)Obligation and exemption:
• Pilgrimage to Makkah once in a lifetime is obligatory on every adult, sane, free Muslim, who can
afford to undertake a journey to Makkah. Allah says, “Pilgrimage thereto is a duty, men owe to Allah
those who can afford the journey.” (Al-Imran 3:97)
• It is obligatory on those who have sufficient money to pay for their return journey to Makkah and
meet expanses of their stay and also have ample funds to provide for their dependents back at home
until their return Allah says, “ And take a provision(with you) for the journey” (Al-Baqarah 2:197)
• Pilgrimage is only obligatory on those who are physically fit to undertake the journey. Hajj is not
binding on people who are sick or very old, and cannot endure the hardship of long journey.
• Journeys must be safe danger to life or possessions due to war, epidemic or highway robberies free
a person from obligation of Pilgrimage.
• A woman is not allowed to go to Pilgrimage without mahram. In case, she cannot find a mahram to
accompany her, it is not obligatory for her to perform Pilgrimage. Ibn Abbas reported, the Prophet
(P.B.U.H) said, “women should not travel except with a mahram, and no man may visit her except
in the presence of mahram”, a man got up and said “O Allah’s apostle! I intend to go with such and
such an army and my wife wants to perform Hajj” the Prophet (P.B.U.H) said, (to him), “ Go along
with her (to Hajj)” (Sahih Bukhari)
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(ii) prohibitions of Ihram

There are a number of other rules connected with Hajj, such a prohibition against using perfume, killing
any creature, uprooting or damaging plants, doing anything dishonest, To use abusive or foul language,To
hunt or kill an animal; however, harmful or dangerous animals can be killed, carrying weapons, covering
the head for men, covering the face and hands for women, wearing shoes over the ankles, cutting hair or
clipping nails, and having sexual relations.
These restrictions ensure that the pilgrims are focused on what they are doing and concentrating on Allah.
Throughout the Hajj they also offer prayers to Allah while making their observances
Specific Acts by name:
1. Tawaf and its conditions
Tawaf is the circumambulation of the Ka'ba seven times in anticlock wise direction and there are different
kinds of tawaf which are performed during hajj.
The different kinds of tawaf and the conditions for preforming them are:
Tawaf-e-Qudoom: is the tawaf of arrival for hajj. It is performed on entering the sacred mosque.
Tawaf-e-Ziara (Tawaf Ifadah) is an obligatory act of pilgrimage and if it is not performed the pilgrimage
becomes void. It takes place after the first stoning of the jamarat and it is permissible to perform it from
10th and 12th Zil Hajj.
Tawaf-e-Wida (the farewell tawaf), this tawaf is wajib and is performed before the pilgrims depart for
their homes. It is done after completing the actions of hajj and when one has decided to leave Mecca. It is
obligatory for all pilgrims except women who are menstruating or bleeding following childbirth, and the
one who fails to do it must sacrifice an animal of the type that is valid as an udhiyah.
Tawaf-e-Nafl It is not required during annual pilgrimage but is however performed by pilgrims to gain
extra rewards
Conditions:
Each of these tawafs must include seven circuits, men are encouraged to perform the first three circuits at
a hurried pace, followed by the remaining four at a slower pace. Each time they reach the Black Stone, they
should kiss it if possible or raise their hands in salutation saying Allahu Akbar. After which the pilgrim offers
two rak’ah behind Maqaam Ibrahim, if possible; if the pilgrim cannot do that then he/she may offer the
prayer in any other part of the mosque. Pilgrims should before starting their tawaf make intention (niyyat)
and be in the state of wudu. According to some scholars wudu is fard (compulsory) and it is mustahab
(recommended) according to other scholars. If you perform wudu then there is no difference of opinion.
Except for the specific supplication between the last stretch of each tawaf of the Ka’ba, i.e. between
‘Rukne Yamani’ and ‘Hajar Aswad’, there are no specific or particular duas which one needs to recite during
the tawaf. It is sunna to recite this supplication during the last stretch of each tawaf:
Sura Baqarah 2:201 – ‘O our Lord, give us the good in the world, and give us the good in the Hereafter, and
save us from the torment of the Hell Fire’

2. Sayiis walking briskly seven times between Safa and Marwa hills. Sayi is commenced from Safa and
ends at Marwa. The commandment about Sayi is contained in the Quran: “Behold! Safa and Marwa
are among the symbols of Allah. So if those who visit the house in the season or at other times,
should compass them round…..” (2:158)
The pilgrim should first climb on the Safa hill. It is not necessary t climb to the top of the hill. He should climb
to such a height only as would afford a view of the Kaaba. After descending from Safa, the pilgrim should
move towards Marwa and, thereafter, walk briskly between the two hills. Only men are required to walk
briskly. Women may walk at their normal pace. HazratHajra, wife of Hazrat Ibrahim, ran several times
between these two hills in search of water for her infant son, Ismail. Sayi is performed in memory of this act.
This ritual shows respect for maternal love and gratitude to Allah.

3. Head Shaving or Shortening Hair

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After Sayi pilgrims may shave their head or shorten hair and then may come out of Ihram. The women only
cut a lock of the hair.
The practice of shaving or clipping hair is affirmed by the Quran and the Sunnah of the Prophet (P.B.U.H),
Allah says “Truly did Allah fulfill the vision for his Messenger, you shall enter the Sacred Mosque if Allah
wills, with minds secure, heads shaved, hair cut short and without fear.” (Al-Fat-h 48:27). A person may
shorten his hair or shave his head, but shaving carries more reward the Prophet (P.B.U.H) blessed those
who shaved three times more than those who just shorten their hair Abu Hurairah reported, “Allah’s
Apostle said, o Allah! Forgive those who get their heads shaved, the people asked. “Also those who get
their hair cut short?” the Prophet said “O Allah Forgive those who have their heads shaved.” The people
said, “Also those who get their hair cut short?” The prophet (invoke Allah for those who have their heads
shaved and) at the third time said, “also (forgive) those who get their hair cut short.”
4. Rami at Jamarat
The three stone pillars situated in Mina are called Jamarat. One nearest to Makkah is called Jamarat-al-Uqba,
the second which is near the mosque of Mina is called Jamarat-al-Wusta. At a little distance from this place
is the Jamarat-al-Sughra.
It is reported that Satan tried to deceive and mislead Hazrat Ibrahim at these three places and Hazrat Ibrahim
stoned the devil. In memory of this, the devil is symbolically stoned at Mina during Hajj. It is to show that we
reject the devil and obey no one but Allah.
The act of stoning the devil is called Rami. The approved method of doing Rami is to stand about five or six
feet from the stone pillar, hold the pebble with the thumb and forefinger of the right hand and throw each
pebble one after other and while doing so, the following is to be recited, “In the name of Allah, the most
Gracious, the most Merciful. Allah is great.” The pebbles should fall as close to the pillar as possible.
5. The Ka’ba was built by Adam, and later restored by Ibrahim and Isma’il, and again in the time of
the Prophet.
• It was the first sanctuary in which God was worshipped.
• It is the focus of Muslim prayer from all parts of the world.
• It is the first point in Makka that most pilgrims make for.
• During pilgrimage Muslims circumambulate it seven times.
• They try to kiss the Black Stone as they pass it following the Prophet’s example.

6. Ihram is the state of purity which Muslims enter when beginning the pilgrimage.
• The chief sign is for men two pieces of white cloth worn around them.
• For women it is normal clothes covering the whole body except face and hands.
• It removes signs of distinction and makes all pilgrims appear equal.
• In the state of ihram the pilgrim comes under particular restrictions of conduct, such as no cutting of hair
or nails.
Kinds of Ihram
Ihram is of three kinds.
• Qiran (Combining both Umrah and Hajj)
• Tamatt’u (combining both Hajj and Umrah with a break in between)
• Ifrad (Hajj only)
All these three kinds are legitimate. Aishah reported, “We left (Madinah) with Allah’s Messenger (P.B.U.H)
to perform the farewell Hajj. Some of us declared Ihram to perform Umrah while other declared their
intentions to perform both Hajj and Umrah. Yet others declared their Ihram to perform Hajj only. The
Prophet (P.B.U.H) declared Ihram for Hajj only. As for those who intended Umrah they terminated their
Ihram as soon as they finished the rituals of Umrah. Those who intended to combine Hajj with Umrah or
those who intended to perform Hajj only they did not terminate their Ihram until the Slaughtering Day
(Yawn un-Nahr), the 10th of Dhul-Hijjah” (agreed)
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7. Talbiyah
Talbiyah is the proclamation of following words
“I respond to your call o Allah! I respond to your call and I am obedient to your orders, you have no
partner, I respond to your call. All the praises and blessings are for you, all the sovereignty is for you, and
You have no partners with you”
As soon as the pilgrim enters the state of Ihram he must proclaim Talbiyah loudly. The pilgrim proclaims
Talbiyah throughout his journey when he rides his conveyance and sets out for his journey; meets a group
or a person early in the morning and after every prescribed prayer. Jabir reported that the Prophet
(P.B.U.H) said, “Whosoever makes intention to perform Hajj and pronounces Talbiyah all day until
sunset, Allah the Almighty will forgive his sins, and he will be free of sin as he was the day his mother
gave birth to him” (Ibn-Majah)

8. ‘Arafatis the plain outside Makka where all pilgrims gather during the annual pilgrimage.
• Here they perform the wuquf, standing between noon and dusk in order to obtain God’s forgiveness.
• This is the high point of the pilgrimage, without which it is not valid.
• Adam and his wife were reunited here after being expelled from the garden.
• The last judgement will take place here.
9. Sacrifice (‘Id al-Adha)
The practice of sacrifice is commemorated annually as a rite of the Hajj on the tenth of Dhul-Hajj on Eid al-
Adha in Memory of the great Sacrifice of Ibrahim and Ismail. The Prophet Ibrahim had a dream ordering him
to sacrifice his son, when he narrated his dream to Ismail he immediately offered to comply with the
command of Allah, Allah says, “And when (his son) was old enough to work with him (Abraham) said o my
dear son I have seen in a dream that I must sacrifice you. So look what do you think? He said o my father!
Do that what you are commanded. Allah willing you shall find me of the steadfast.” (As-Saffat 37:102)
Sacrifice is offered after rammi on jamarattulaqabah. A sacrificial animal may be acamel, a cow or a lamb. A
camel must be atleast five years old, a cow two years old and a goat a year old at least. The animal should
be healthy and free from all physical defects.
Muslims all over the world offer the sacrifice and celebarated Eid ul Adha on that day. Allah’s Messenger
(P.B.U.H) said, “On the day of sacrifice no one does a deed more pleasing to Allah than the shedding of
blood. The sacrifice will come on the day of Resurrection with its horns, its hair and its hooves, and the
blood find acceptance with Allah before it falls on the ground, so be glad about it.” (Trimidhi).
The sacrifice is offered after the Eid prayer by Muslims other than the Pilgrims it may be offered for three
days the Prophet said, “All the Tashriq days are days of slaughtering.”(Ahmad) One may keep a part of the
sacrifice meat, distribute a part and give in charity the third part
10.Maqam-e- Ibrahim.
Maqam-e-e Ibrahim also known as The station of Ibrahim is the large stone block on which Hazrat Ibrahim
stood while building the upper walls of Holy Ka’bah . It is believed that this rock was sent from Heaven to
Hazrat Ibrahim along with three other rocks one of which is the Sacred Black Stone, also Known as hajr-e-
Aswad. The second one is the rock of the children of Israel and the third one is the Maqam-e- Ibrahim.
The block was moved further when the construction of one part was completed and in this way all the
upper portion of Ka’bah was constructed. When the construction was completed the block was left there
on eastern side of the Holy Ka’bah.
One of the Miracle of Hazrat Ibrahim which many of us might be unaware of is that when he stood on that
rock it became soft and his feet dived into the rock which resulted in making the impression of his feet on
the rock. After several hundred years those impression are still on that rock.
Saeed bin Jubair R.A reported tha the Prophet (P.B.U.H) said, “The stone is the station of Ibrahim Allah
made it soft and made it a mercy. Ibrahim would stand on it and Ismail would hand to stone up to him.”
During the Khilafat of Hazrat Umar R.A he got it moved from the eastern side of Holy Ka’bah to the front of
Ka’bah just close to the door of the sanctuary. It was done so that the Muslim may not face any difficulty
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while performing Tawaf as it used to come in their way. The present place where it is located now is the
place where Hazrat Ibrahim offered two rakah prayers after finishing the construction of Ka’bah. During
Tawaf at the time of Hajj and Umarah it is desirable if the Muslims offer two rakah prayers behind Maqam-
e-Ibrahim. A person may offer prayer from a distance so that no trouble is caused to other Muslims
performing Tawaf. It is mandatory to offer Prayer after finishing Tawaf or will Tawaf will not be accepted
Allah said in Holy Quran Surah Al Baqarah “Remember We made the house a place of assembly for men
and a place of safety; and take ye the station of Abraham as a place of prayer and we covenanted with
Abraham and Ismail that they should sanctify. May house for those who compass it round or use it, as a
retreat, or bow, or prostrate themselves (therein in prayer).” [2:125]
11. Hajr-e-Aswad
Mounted in silver and set in the southeastern corner of the Ka’bah is the sacred Black Stone. Hajr-e- Aswad
received by Hazrat Ismail from the angel Jibrail during the rebuilding of the Ancient House. According to
traditions, this stone was milky white; it has become black because of the sins of people. This holy stone was
touched or kissed by Hazrat Ibrahim and by the holy prophet (P.B.U.H). Its kissing is symbolic of pure love of
Allah and our resolve to obey Him in all matters.
The act of kissing the Hajr-e-Aswad is called istilam. The palms of both hands are placed on it, with the face
between the two palms, And the stone is kissed in such a way that no sound is produced. If it is not possible
to kiss the stone in this manner it may merely be touched with the right hand and the hand kissed or if that
is not possible one may rise the palms of hand towards the Hajr-e-Aswad and kiss the palms.
Mutaf
It is the place inside Masjid-e-Harram and around the Ka’bah on which Tawaf is performed.
Al Multazim
It is a place of holding this is the portion of wall of Ka’bah between its door and Hajr-e-Aswad. Here the
pilgrim prays to Allah for forgiveness.
Mina
It is a plain, which lies between Arafat and Makkah. The path way into this plain passes through Hill called
Aqabah which is famous in the history of Islam as the place where Holy Prophet (P.B.U.H) took the two
pledges from the Ansars of Madinah.
Muzdalifah
It is plain between Mina and Arafat about six miles from Makkah and three miles from Mina. In the Holy
Quran this place is called the sacred Monument and Muslim are specially asked to remember Allah at this
place “When ye pour down from Arafat celebrate the praises of Allah at the Sacred Monument” (2:198)
Ramal
This is the memory of an incident that took place when the Holy Prophet (P.B.U.H) and his companions came
to Makkah from Madinah for performing Ummrah. The unbelievers of Makkah taunted them and said that
the climate of Madinah had made them so weak that they could not perform Tawaf properly. When the Holy
Prophet (P.B.U.H) heard this he ordered his companions to expand their chests and walkbriskly moving their
shoulders. Walking in this fashion is called Ramal. This is done in the first three circuits the normal gait being
resumed in the remaining for circuits. There is no Ramal for women.
(b) In what ways are the prophet Ibrahim and his family important to the annual
pilgrimage? [4]
• The Qur’an says Ibrahim built or rebuilt the ka`ba
• His family lived in Makka
• Hajar ran between Marwa and Safa searching for water (sa’y)
• Isma’il uncovered the well of Zamzam by scraping his heel on the earth
• Ibrahim rejected the devil three times when taking his son for sacrifice (rami)
• An animal was provided for Ibrahim to sacrifice in place of his son (sacrifice)
(b). Give reasons to show how pilgrimage brings an individual Muslim closer to Allah. [4]
- This is a way of showing dedication to Islam, by performing one of the Pillars.
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- Pilgrimage is a source of seeking forgiveness from Allah.

-Pilgrim feels that he is standing in the presence of Allah and recites Talbiah (Here I am at your service).
-Remembrance of Allah with extreme concentration and humbleness brings an individual closer to Allah.
-Pilgrim endures hardships in the way of Allah and gets trained to make sacrifice for Him.
-Pilgrim leaves his home, his country, his business and his relatives and come to perform pilgrimage to seek
the pleasure of Allah.
-Pilgrim follows the footprints of Hazrat Ibrahim and Holy Prophet (PBUH).
-During pilgrimage, a pilgrim rejects evil and materialism.
4. (b) Explain how the outward actions performed during umra improve a pilgrim’s inner
spirituality. [4]
• fulfilling the different observances of umra helps a pilgrim to develop their inner spirituality in a number of
ways.
• upon donning the ihram a pilgrim is reminded of the equality of all men before God and this makes him/her
feel humbled.
• The recitation of the talbiya focusses the mind of the pilgrims on the fact that they have come in response
to the call of their Creator, that they are obedient to him and acknowledge that no one is worthy of worship
besides God.
• With the tawaf, each pilgrim is glorifying God, praising him, seeking forgiveness and acknowledging his
greatness and superiority.
• Just to look upon the Ka’ba is a spiritual experience of immense magnitude for every Muslim.
• the two rakah at the station of Ibrahim, the sa’y and the shaving/cutting of hair at the end of the umra
improve the inner spirituality of the pilgrim.
5(b)What is the significance of the Black Stone (Hajr al Aswad) to Muslims? [4]
• some believe it’s a meteor that fell from the sky, whilst others believe that an angel brought the
stone to Hazrat Ibrahim when he was building the Ka’ba.
• Throughout history because of natural disasters the Ka’ba has been destroyed and rebuilt many
times but the Hajr al Aswad has always remained as a reminder of the origin of the Ka’ba.
• it is significant also because it is the only part remaining from the original structure that was built
by Ibrahim.
• one is identifying with Ibrahim, when one touches it or raises one’s hand towards it, who is the
spiritual father of monotheism and that by touching it and kissing it a Muslim is following the Sunna
of the Prophet.
Shahadah
“There is no god but Allah and Muhammad is the Messenger of Allah”
There is no god but Allah is the first part of Shahadah. It deals with the unity of Allah. We confess with
our heart that Allah is the lord the Master and Creator of all things the heaven and earth and everything
there in. He is the sustainer, the provider, the organizer and the planner of all its affairs. It is he who gives
life and takes the life away. “Verily your Allah is one! Lord of heavens and of the earth and all between
them and Lord of every point at the rising of the sun!” (Saffat 37:4-5)
Allah is the only one worthy of worship. “Your Lord has decreed that you worship none but Him” (Isra
17:1). We pray to Allah we seek His help at the time of difficulty, “You and we worship and your aid we
seek” (Al-Fatiha 1:5). We swear by His name, Offer, sacrifice to Him. We abide by His commands and
refrain from everything He had forbidden.
We also testify that all the names and attributes which Allah has named Himself or the Prophet (P.B.U.H)
has named or qualified Him belong to Allah alone without changing their meanings or likening them to
others. He sees and hears everything. He is omnipotent; he knows everything; the hidden and the
manifest. He is omnipotent; all powerful and, nothing is like Him, Allah says, “There is nothing whatever
like unto Him and He is the One that hears and sees (all things).” (Ash-Shura 42:11)
The second part of the declaration “Muhammad is His slave and apostle” shows its inseparable relation
to the first. The holy Prophet’s (P.B.U.H) name is the name most closely associated with that of Allah. This
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sentence is also a constant theme of the Holy Quran. After acknowledging Allah as our Master and
Sovereign, it is necessary to know what are His commandments, what will please Him and what will incur
his displeasure. For this purpose, Allah appointed Hazrat Muhammad (P.B.U.H) as His messenger and sent
the Quran through him.
He is the model for every Muslim without whom we would have no idea of how to conform to the truth
laid down by the first part of the declaration. To believe in him as a messenger of Allah means to accept
His authority as the representative of the Supreme Ruler and to follow his example. “He who obeys the
messenger obeys Allah.”
He is the link between the Creator and the creatures, therefore, to deny the second part of the declaration
would be to cut off all connections with the first. The declaration that Prophet Muhammad (P.B.U.H) is
Allah’s messenger is a proclamation of belief in the complete and final guidance that he brought for all
humanity. It is also a statement of intension to follow that guidance faithfully. “Indeed ! you have in the
messenger of Allah a beautiful pattern of conduct.”
This declaration prepares human beings to reflect upon Hazrat Muhammad (P.B.U.H) teachings and
encourages them to follow his path. The Holy Prophet Muhammad (P.B.U.H) summed up all the previous
revelation, therefore, to follow him is to follow the teachings of all the Prophets. He is a symbol of the
message of Allah, of the Religion which was preached by all the Prophets.
The religion he was given to preach was Islam in the form of a complete system covering all aspects of
material and spiritual life of mankind. He led his life according to the commandments of Allah, and
showed the Muslims, the way to lead their lives. So, when we recite this second part of the declaration
i.e. “Muhammad (P.B.U.H) His slave and apostle” we undertake who follow the law and system shown
by him

Significance of the shahada

• These are the words (Kalimah) by which one declares his/her intention to become a Muslim. A newly
reverted Muslim has to understand the meaning of this simple phrase and live and act in accordance
to its principles to be guaranteed admission into heaven. Mere words are easily uttered,
but Allah(SWT) considers what is in one’s heart and measures one’s deeds to judge between his
creatures.
• The word of the Shahadah are few but extremely significant. With those words a person acknowledges
Allah as the Creator and Sustainer of all, and affirms the prophethood of Prophet Muhammad (P.B.H.U)
and thus steps from disbelief and ignorance to knowledge, light and guidance.
• Muslims, whether they are born into the faith or accept Islam later, in life by reciting the Shahadah
become a part of the Ummah, bonded together by their common faith, irrespective of race or
background.
• The significance of Shahadah is highlighted by the fact that it is repeated in every prayer.
• When believers say ‘I bear witness that there is no Allah but Allah’ it means that they reject obedience
and servitude to anyone or anything except Allah, that they fear no one except Him and seek only His
pleasure. This belief makes a Muslim strong and independent as well as courageous, knowing that
everything one experience is from Allah.
• With the second part of the Shahadah ‘ Muhammad is the Messenger of Allah’ believers acknowledges
the Prophet’s (P.B.U.H) status and hence his right to be respected and obeyed, knowing that he is
‘Insaan e Kamil’ the perfect human the best of creation.
• Knowledge of what the Shahadah is testifying is very important. For when one testifies or bears witness
to something, one must know what it is that he\she is witness too. Testimony to something about which
one has no knowledge is unacceptable.
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• Acceptance of the Shahadah means that a believer accepts all its implications to i.e believing completely
in whatever is stated in the Quran or stated by the Prophet (P.B.U.H) without choosing or rejecting
anything given therein.
• Submission to the Shahdah implies submission to Allah’s command by one’s action. Infact this is one of
the meanings of the word Islam itself, the submission to the will and commands of Allah.
• Sincerity to the Shahadah means to testify solely for faith in Allah and not for any other reason. One of
the sign of being a Muslim for the sake of Allah is that a believer does whatever Allah asks, regardless
of what anybody else desires or wants from them.
• Adherence to the Shahadah is being true to Islam and its beliefs, and fulfilling all its obligations till death.
• For Muslims, the shahadah or Kalima and faith are the most important belief as it sums up what one
must believe to be a Muslim. The first pillar of Islam is the fundamental and basic need of human beings
as a Muslim. Prophet Muhammad (SAW) said: “I have been ordered to fight against people until they
testify that there is no god but Allah and the Muhammad is the Messenger of Allah.” (Sahi Bukhari).
The above saying clearly indicates that we must have faith in both parts of the first pillar of Islam.