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990821P - ISLAMIC VIEW OF IBADAT

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Paper presented at the 11th Regional leadership Training Program held in Hungary 21 July - 21 August 1999 by Prof Omar Hasan Kasule, Sr.


OUTLINE
1.0 CONCEPTS OF TAQWA and ‘IBADAT
2.0 TAHARAT AND SALAT
3.0 FASTING (SAUM)
4.0 GIVING (INFAQ/ SADAQAT)
5.0 PILGRIMAGE (HAJJ)



1.0 CONCEPTS OF TAQWA and ‘IBADAT
Taqwa: Concept
There is no correct English translation for the word taqwa. It is commonly translated erroneously to mean fear. Humans undertake good actions and avoid evil ones not only out of fear of Allah’s punishment in case of default, but to express gratitude to Allah for the gift of life and the bounties they enjoy on earth. Taqwa is the only true and invariable criterion of superiority among humans (p 246 49:13). Taqwa or its absence have a major impact on human action (p 245 2:2-3, 2:177, 3:133-135, 3:186, 7:201, 8:34, 23:52, 28:83, 57:28, 65:2-4, 77:41-44). At an individual level the practical manifestations of taqwa are: doing good, undertaking ‘ibadat, and avoiding bad actions. At a societal level the practical manifestations of taqwa are enjoining good, amr bi al maruf, and forbidding the bad, nahy ‘an al munkar. Among the consequences of taqwa are: love of Allah (p 246 3:76, 9:4, 9:7, 45:19), success, falah (3:130, 3:200, 5:35, 5:100, 24:52, 39:61),  victory, nasr (p 246-247 2:212, 3:120, 3:123, 3:125, 7:128, 16:128), and good behavior (p 248-249 2:2-5, 2:177, 3:133-135, 5:8, 5:100, 7:201, 21:48-49, 39:33, 43:67, 50:31-33, 51:15-19, 65:10).

‘Ibadat: Concept
‘Ibadat is the purpose of creation (51:56). It is a practical expression of taqwa. ‘Ibadat in Islam is a comprehensive concept that embraces all human endeavors. Whatever humans do in sincerity and without disobeying any of Allah’s commands is a form of worship and they will be rewarded for it. All human activities can be ‘ibadat. There must be a balance between these various activities for a harmonious life. No one act should be done to excess to the detriment of others. For example prayer at night is ‘ibadat. It should not be done to such an excess that the ‘ibadat of looking for a livelihood the next morning is not possible. Although every human endeavor can be ‘ibadat, only those undertaken with the correct intention (niyyat) are rewarded as ‘ibadat. An act of ‘ibadat can therefore not be accidental. It must be a consequence of a deliberate choice and intention. All acts of ‘ibadat are for Allah alone (4:36). Any act of ‘ibadat for other than Allah brings punishment.

‘IBADAT: NATURE
Classification: ‘Ibadat can be structured or non-structured. Structured ‘ibadat can be obligatory or non-obligatory. The obligatory prayers and paying of zakat are examples of structured ‘ibadat. Recitation of the Qur'an, supplication, dhikr, and the daily activities of living by humans are examples of un-structured ‘ibadat. Acts if ‘ibadat may be mental such as meditation, physical such as salat, or verbal such as recitation of the Qur'an. ‘Ibadat can also be by doing nothing such as when a person desists from committing an evil action. ‘Ibadat must be constant and in all circumstances and is not confined to certain places, times, or occasions.

Physical acts of ‘ibadat: The physical acts of ‘ibadat must be performed accurately. This is part of Islam’s teaching of excellence (ihsan). Orderly and organized activity is conducive to spiritual growth and development.

Obligatory and non-obligatory ‘ibadat: Obligatory acts of ‘ibadat are associated with a reward if performed and punishment if neglected. Non-obligatory acts of ‘ibadat are associated only with a reward if performed; there is no punishment for their neglect. Thinking about or intending to do a good act has a reward even if it is finally not done. There is no punishment for contemplation of a bad act that is eventually not carried out. Purpose of ‘ibadat: The whole purpose of human creation is the worship of Allah. Only Allah is worthy of worship (4:36. P 776 19:93, 39:36, 44:18). ‘Ibadat is Allah’s right and He punishes those who do not fulfill it. Humans were given a free will to choose what to do and not what not to do within the limited human capacity. Life is therefore a test for them whether they will choose the right path of ‘ibadat or they will choose otherwise.

Social function of ‘ibadat: Fulfilling acts of ‘ibadat brings a reward, thawab, to the worshipper in addition to societal advantages. All prescribed acts of ‘ibadat have a social purpose. Salat is best offered in congregation with one leader (imaam). Adhan (5:58, 62:9) has to be recited loudly to announce salat because salat is a public community event. Facing one qiblat (2:144) in salat emphasizes unity of the world community of believers. Salat al Jumat (62:9) is weekly gathering of the whole community. Salat al eid is a bigger annual gathering. Hajj is the great assembly where once a year Muslims from all nations and places get together and worship together. Zakat is a system of mutual social support that provides for everybody’s welfare. Fasting is a voluntary experience of hunger that makes the rich sensitive to the plight of the poor who can not get enough food.

MA'ASIYAT
Ma’asiyat is the opposite of ‘ibadat. It is neglect of prescribed duties or committing forbidden acts.


2.0 TAHARAT AND SALAT
Concept of Taharat:
The concept of taharat in Islam refers to ritual, spiritual, and physical purity and cleanliness. It has social and civilizational dimensions. The Qur’an has devoted many verses on taharat (4:43, 5:6, 2:222). There is a link between physical and ritual purity. Physical purity is ridding one-self of dirt and physical impurities, najasat. Being physically clean is conducive to ritual purity. In many cases both physical and ritual purity occur at the same time for example bathing, ghusl after sexual intercourse, at the end of menstruation, and after birth. Wudhu purges sins (MB hadith # 475, 476).
Physical purity for salat embraces the body, the clothes, the place, and the atmosphere. The prophet for example forbade eating of food with strong orders and then coming to the mosque in order to keep the mosque atmosphere clean and pleasant.

Taharat embraces cleanliness. Cleanliness has a lot of merit, fadhl, in Islam (MB hadith # 432). A clean environment and a clean body are part of aesthetic beauty and are also necessary for sanitation and health. There are some cases like tayammum in which taharat are achieved without cleanliness as usually understood by humans.  In tayammum the dust is blown off the hands before passing them over the face (MB # 226).

Taharat is in itself a form of ‘ibadat as well as preparation for other forms of ‘ibadat. Since worship is direct communication with Allah, taharat can also be viewed as a protocol preparation for an important event. Some forms of ‘ibadat like salat and hajj can not be valid without taharat. The holy Qur’an can not be touched unless one is in a state of taharat.

One of the unique bounties for the ummat is that the earth was made a purifying agent. The cleaning agents are water and solids like dust or stones. There are several types of water: not clean in itself and not able to cleanse, clean in itself but not able to cleanse, clean in itself and also able to cleanse something else. Water that may appear clean may have filth, infectious organisms, or chemical pollutants that make it unsuitable for cleansing. The level or amount of impurity is important. A little impurity does not necessarily make water unsuitable for cleansing. When water is not available, tayammum is carried out for both ablution, wudu, and ritual bath, ghusl.

Methods of Taharat:
Insitnjah is the process of removing excrement from the body. It has its specific regulations and etiquette. Entry into the toilet should be with the left foot reciting the following formula: 'Alahuymma inni a'udhi bika min al khubth wa al kahabaith’ (MB 116). It is forbidden to face the qibla when defecating or urinating (MB 118).  Water is the best cleansing agent (MB #121) but also solids can be used (MB #124). Salat is not accepted without wudhu (MB#110).

Acts of fitrat (MB hadith # 495): The following hygienic measures are considered acts of fitrat because they lead to cleanliness: shaving pubic hair, clipping the hair in the arm pits, shaving the mustache etc

Wudhu involves washing parts of the body exposed to the outside 1 or 2 or 3 times (MB #126, 127, and 128). Wudhu starts with washing the hands. Then the following are washed: the face, the lower arm to the elbow, and the feet to the ankles. The hair should be wiped with the wet hand; this may be any part of the hair or the whole hair (MB#143). The following are recommended additional cleaning but are not obligatory: rinsing the mouth, madhmadhat, putting water in the nose and the blowing it out, istinthar (MB#130), and cleaning the external auditory meatus. One should start with then right side followed by the left (MB#133). It is also recommended to follow the order: face, arms, hair, and feet. It is recommended to stay in a state of wudhu even in inter-salat times or when asleep (MB 184). Wudhu remains valid as long as no flatus, urine, or stool is passed (MB #138). Sleep other than a very light one nullifies wudhu. When socks, khuffain, are worn when a person had wudhu, it is not necessary to wash the feet on subsequent wudhu (MB153, 154, 155) for 24 hours for the non-traveler and 3 days for the traveler.

Tayammum is carried out when there is no water for both travelers and non-travelers (MB # 225). Ghusl is washing the whole body after sexual relations (MB 202), at the end of the menstrual period, at the end of post-partum bleeding, on becoming a Muslim or in relation to performing some types of ‘ibadat such as hajj. It is necessary to separate the hair to make sure water reaches the skin of the scalp (MB195). Nakedness should not be exposed during bathing (MB 199).

Oral hygiene by using a tooth pick, miswak, is encouraged by Islam (MB hadith #487). It is recommended to use a tooth-pick before each salat. The Prophet nearly made this compulsory but did not want to make life difficult for Muslims.

Importance and Advantages of Salat
Salat is the most important formal act of ‘ibadat (KS 237). It was ordained in heaven; the prophet had to make a special journey for this on the night of isra and miraaj (MB #228). Salat is direct communication with Allah (MB hadith # 331). Salat is so important that it is considered a distinguishing characteristic of Muslims. True Muslims keep it all the time, muhafadhat ala al salat (p 713 2:238, 6:92, 23:9, 70:54, 107:4-5). Deliberate refusal to pray puts the individual concerned outside the community of Islam. Neglect of salat is a great sin (107:4-5). Salat is obligatory on adult, sane Muslims.

Salat has advantages and a lasting impact on the individual (p 710-11 23:1-2, 29:45, 31:4-5, 70:19-35, 74:42-47, 87:14-15). Regular salat protects the worshipper from committing evils, fahishat and munkar, and transgression (29:45). Salat properly offered cleanses and expiates sins (MB hadith # 330). Salat is direct communication between the worshipper and Allah. The actions of qiyaam, sujuud, and rukuu (p 564 2:58, 2:125, 3:43, 3:113, 4:102, 4:154, 7:120, 7:161, 7:206, 9:112, 13:15, 15:98, 16:48-49, 17:107, 19:58, 20:70, 22:18, 22:26, 22:77, 25:60, 25:64, 26:46, 26:219, 27:24-25, 32:15, 39:9, 41:37, 48:29, 50:40, 53:62, 55:6, 68:42-43, 76:26, 84:4, 96:19) are all direct actions of respect and reverence that the worshipper performs in front of the creator (23:1-2). Khushu (23:1-2) is necessary for validity of salat otherwise it becomes a series of routine physical movements with no purpose.

Salat has advantages for the society. Salat in congregation or in the mosque has the social advantage of bringing people together in worship and to strengthen their brotherhood. The call to prayer, adhan, is necessary to make sure that the whole community congregates (MB#370). The spirit of brotherhood and social organization is reflected in the requirement to straighten rows to stand shoulder to shoulder and to follow the imaam. The whole community meets five times a day in congregational prayer. The larger community meets once a week on Friday. An even larger gathering occurs during the 2 festival prayers, salat al eidain. The biggest gathering is at the Kaaba in Makkah. Praying in congregation is so important that it is recommended that even if you have completed your obligatory prayer, you should repeat it as nafilat if there is a jamaat offering the same prayer.

DESCRIPTION OF VARIOUS TYPES OF SALAT
Congregational salat (62:9) is always better than individual prayer (MB #390, 391, 392, 395, 397). Adhan must therefore be with a loud voice (MB #373) so that everybody can hear and come. The gathering for salat is so important that the sick are excused from congregational prayer for a short time and must return to the mosque as soon as they feel a bit better (MB #399). Congregational salat is fardh kifayat for males resident in an area to establish the practice in public. It is sunnat for women and travelers. The smallest jamaat is 2 persons. Excuses for congregational salat are: illness, physical difficulties, and domestic responsibilities.

Daily 5 obligatory salat: The 5 obligatory prayers are an expiation of sins (MB #330). The 5 daily salat are: salat al fajr is 2 rakaats offered before sunrise, salat al dhuhr is 4 rakaats offered at mid-day, salat al asr is 4 rakaats offered at mid-afternoon, salat al maghrib is 3 rakaats offered at sunset, and salat al isha is 4 rakaats offered at night-fall. Salat al isha can be offered until mid-night (MB #353). Salat al fajr has special merit because it is offered at a time when most people would like to sleep (MB hadith # 354). 

Salat al Jum'at: Friday is a special day. The Friday prayer is personally obligatory, fardh 'ain. Women and travelers are exempted from this obligation. The minimum number for holding salat al jumaat is 40 adult male residents. Physical barriers like rain or illness can excuse from salat al jumaat. On hot days salat al jumaat is delayed (MB 506). Bathing is recommended (MB 502). Perfume can be used (MB 494) and the hair can be oiled (MB 495, 496). The teeth should be cleaned with siwaak (MB 498, 499). The best clothes should be worn on Friday (MB 497). It is recommended to come early and to walk with tranquility towards the mosque. Dhikr should be made on the way to and from the mosque. A person should not push a brother from his seat on Friday (MB 508). Two calls to prayer are made on Friday (MB 509). The khutbah is given by the imam from the pulpit and the congregation must listen attentively (MB 520). The khutbat has 5 pillars: (a) praising Allah and the simplest formula for this is 'alhamdulillaahi' (b) enjoining the believers to have consciousness of Allah, taqwah (c) reciting at least a verse from the Qur'an (d) supplication, dua, for the believers in the second khutbat. The khutbat can be in any language. The speaker must sit between the two sermons. The khutbat has the following sunnats: the imaam (a) stands on the pulpit, (b) greets the congregation at the start with 'assalam alaykum',  (c) sits on the pulpit until the muadhin finishes the second adhan, (d) holds a weapon like a gun or a sword during the khutbat, (e) faces the congregation. Salat al jumaat is 2 rak'at.

Non-obligatory, supererogatory salat that are sunnat mu'akkadat: Most salats are voluntary or supererogatory and are of several types. It is better to offer them at home than in the mosque. 

Salat al nafilat before and after the 5 prescribed prayers: 2 before fajr,  2 before dhuhr, 4 after dhuhr, 4 before asr, 2 after maghrib, and 2 after isha.
Salat al tahajjud or qiyam al layl (p 713 17:78-79, 25:64, 51:17-18, 52:49, 73:1-6, 73:20, 76:26, 17:79, 73:1-7, 73:20, 51:17): The Prophet prayed at night and encouraged others to do so (MB #590, 593). It is recommended to prolong the standing, qiyam (MB 600) and to pray in the last half of the night (MB 607).

Salat al tarawih is 20 rak'at prayed in Ramadan on nights preceding each day of fasting.
Salat al witr is recommended as the last prayer of the night (MB 539, 540, 541, 542). The minimum for witr is one rak'at and the maximum is 11 rak'ats.

Salat al dhuha is prayed in mid-morning and is at the least 2 rak'at but can be 8 or 12 rak'at.

Salat al eid (MB 532, 533). Salat al eid is sunnat muakkadat. Its time begins from sunrise. It is recommended to be held in a mosque but if the space is not enough it can be held outdoors. It is recommended to eat a little before salat eid al fitr but not to eat before salat eid al adha. Among other recommendations are: bathing, ghusl, wearing the best available clothes, using perfume, coming early to the place of prayer, and returning by a different route. The imaam should arrive just before the start of the salat. The call for salat is al salat jamiat repeated twice. The salat itself is two rak'ats with 7 takbirs in he first rak'at and 5 in the second. Two khutbahs are given with 9 takbirs in the first and 7 in the second. It is recommended to repeat takbir throughout the days of eid. The short form is 'allahu akbar allahu akbar la ilaaha illa llahu wa allahu akbar allahu akbar wa lillaahi al hamd.' The longer form is: al hamdu li laahi kathiiran wa subhana llaahi bukratan wa asiilan la ilaaha illa allaahi wa la na'abudu illa iyaahu mukhliswiin lahu al diin was law kariha al kafiruuun. La ilaaha illa allaahu wahdahu sadaqa wa'adahu, wa nasara 'abdahu wa a'azzza jundahu, wa hazama al ahzaab wahdahu la illaha illa al llaahu wa allaahu akbar".

Salat al janazat is a special type of prayer on burial of a dead person. It is fardh kifayat fulfilled on behalf of the whole community by at least one male. If there are no males, females can fulfill the obligation. It is offensive, makruh, to offer this salat in a cemetery. The corpse is washed and is shrouded. It is then placed on its right side with the face facing the qiblat. The imaam stands by the head of the male corpse and at the posterior end of the female corpse. One salat can be offered for several corpses at the same time. Salat al janazat for an absent corpse, salat al gahib, is allowed. There is no bowing or prostration in salat al janazat. There are 4 takbirs. The first is followed by recitation of the al fatiha. The second is followed by prayer for blessings to be on the Prophet, al salat ala al nabi. The third is followed by supplication, dua, for the deceased (umdat p. 232). The 4th is followed by taslim and a dua as follows: allahumma la tahrimuna ajrahu wa la taftinna ba'adahu.

Non-obligatory, supererogatory salat that are for special reasons or situations

Prayer of peril/fear (salat al khawf (MB 524, 525) is prayed when in legally-sanctioned military action. Some fighters pray while the others engage the enemy. If the fighting is very intense, prayer can be by nodding instead of bowing and prostration.

Consultation (salat al istikharat), is prayed when there is a matter that requires decision and the right solution is not known. After praying 2 rak'ats a special prayer is said: allahumma inni astakhiruka bi 'ilmika wa astaqdiruka bi qudratika wa as 'aluka min fadhlika al adhiim fa innka taqdiru wa la aqdiru wa ta'alamu wa la a'alamu wa anta allaamu al ghuyuub. Allahumma in kunta ta'alamu anna hadha al amr khair li fo diini wa ma'ashi wa aqibat amri fa aqdiruhu li wa yassiruhu li thumma barik li fiihi. Wa in kunta ta'alamu anna hadha al amr sharru li fi diini wa ma'ashi wa aqibat amri fa asrifuhu anni wa asrifni anhu wa aqdir li al,khair haith kaana thumma radhini bihi'. (umdat p. 161)

Drought prayer (salat al istisqaa (MB 547) it is 2 rak'ats like those of eid followed by 2 khutbahs.

Solar eclipse, salat al kusuf (MB 561) has no adhan or iqamat. It consists of 2 rak'ats but each rak'at has 2 fatiha recitations and 2 bowings. Two sermons like those of the Friday prayer are recommended at the end of the salat

Salat of greeting the mosque, tahiyyat al masjid (MB #279), is offered as 2 rak'ata on entering the mosque. However the best greeting for the Makkah mosque is circumambulation of the kaaba.

Salat on starting a journey is 2 rak'ats

Salat on return from a journey is 2 rak'at

Salat sunnat al I'iktikaaf 2 rak'ats

Sunnat al wudhu 2 rak'ats at conclusion of the wudhu.

Times of Salat
Obligatory prayers have fixed times (4:103, MB # 325). The prayer times for each city are computed for all days of the year and are available all over the world. The best of '‘ibadat is prayer in its time (MB #329). It is preferable to offer salat at the start of its respective time interval (MB #393). To ensure this and to avoid late-coming, it is recommended to sit in the mosque and wait for the prayer (MB # 396). Salat times are set in such a way that there is continuous communication with the creator (MB #331). Each of the 5 obligatory salats is offered at any time somewhere on the globe thanks to the different time zones.

There are times in which salat can not be offered. Salat is not allowed at sunrise and sunset to avoid confusion with worshippers of the sun. In practice this means that no salat is offered after salat al asr (MB #358, 359, 360, and 361) and after salat al fajr until sunrise (MB #357). Prayer just before sunset is discouraged (MB #361). Salat is also not allowed when the sun is exactly overhead, ie at the highest point of the horizon at mid-day. These rules are relaxed for make-up prayers, salat al qadha (MB #362, 363) and supererogatory prayers performed for a specific purpose like sunnat tahiyyat al masjid or sunnat al wudhu. Time restrictions are also not observed for salat al janazat. There are no restrictions at all on prayer at any time in the sanctuary, haram, of Makkah. Salat should also be delayed if the physical conditions will not allow undivided attention and concentration for example conditions of extreme heat, extreme cold, or hunger is the presence of food. Salat al dhuhr is delayed on hot days (MB #332, 333).

Salat is such an important communication with Allah that it requires complete concentration. Salat should not be offered by a hungry person when food is presented (MB hadith # 403).

Preliminaries for Salat
Clothing: Before prayer attention must be paid to clothes, the place, and the direction. Covering of awrat is obligatory even if praying alone because the angels and the jinn are also watching. The color of the clothes does not matter (MB#248). Shoes could be worn in salat (MB #254) but this is frowned upon when prayer is in the mosque. Prayer in leather socks, khuff, is allowed and is encouraged especially for travelers (MB #255). It is offensive, makruh, for men to wear tight clothes that reveal the shape of the body. Clothing that reveals the shape of the body is strictly forbidden for women. Men can not wear silk or gold ornaments but women are allowed to do so. Prayer is not valid in any cloth that has any form of najasat.

Place: Among the bounties of Allah on the ummat is that salat can be offered anywhere on earth and not necessarily in prescribed places. Any place used for salat takes on a special significance. There must be a sutra to demarcate it (MB 312, 313). Walking within the sutra is forbidden because it interrupts the worship (MB 320, 321).  It does not matter what object is used as sutra: animal, trees, or a human (MB 318, 319, 322). Obligatory prayers can be offered at home but the mosque is preferred (MB #270). Being in the mosque, itikaaf (2:187) even without active engagement in salat is a source of reward. Muslims are encouraged to offer supererogatory prayers in their homes so that the houses do not become graves. Prayers in cemeteries are discouraged (MB #275, 276).  It is offensive to pray in the following places: bathhouse, middle of the road, rubbish dump, slaughter-house, church, and towards a tomb. Prostration is allowed on wood or a mat (MB #250). It is allowed to pray on a bed (MB #251 & 252).

Direction: The direction of Makkah must be ascertained before start of salat. Prayer must always be in the general direction of the qiblat (MB#257, 2:142-144) but not necessarily the accurate compass point. Non-obligatory prayers offered while on a moving vehicle are valid even if not facing the qiblat (MB #267).

Call to salat: (5:58, 62:9).  Adhan has a lot of merit, fadhl al adhan (MB hadith # 372). Adhan and iqamat are sunnat even for an individual praying alone. They are also required for a second jamaat held in the same place for those who come late. If women are praying in a group they only need recite the iqamat without the adhan. Adhan for salat al fajr can be pronounced before the time for salat; for all other prayers adhan can only be pronounced when the time for the salat enters. Wudhu and facing the qiblat are both required for validity of adhan. The words of adhan are repeated twice. The words of iqamat are the same as those of adhan and are repeated only once with the exception of 'qad qaamat al salaat' which is repeated twice. On hearing the adhan you should repeat after the muaddhin with the exception of qad qaamat al salat for which you respond 'la hawla wa la quwat illa billah. The response to the adhan is required even if reciting Qur'an, in a state of ritual impurity following sexual intercourse, janabat, or in menstruation, haidh. If in the midst of another salat or during copulation, the response to the adhan is after the conclusion of that act. At the end of adhan the following dua is recited: allahuma rabba hadhihi al dawat al taamat, aati sayyidna Muhammad al wasiilat wa al fadhilat wa irfa'uhu maqamat mahmudat allati wadatuhu innaka la takhlifu al mi'ad (MB #377). A non-obligatory prayer, nafilat, can be offered between the adhan and iqamat (MB #382). When iqamat is called you should not stand up until you see the imaam (MB #387). No non-obligatory salat can be offered after iqamat (MB #388) but emergencies should be attended to (MB 385, 398). When several people are encamped in an area and they all hear the adhan and iqamat, they can pray each in their respective places (MB #385).

Physical Acts of Salat
The physical actions of salat must be done exactly in order to get spiritual involvement. Islam being a complete civilization emphasizes perfection, excellence and order. Disorderly salat is not conducive to spiritual elevation. Salat has pillars, arkaan al salat, conditions for validity, shurut al salat, and actions that nullify it, mubtilaat al salat. There are 17 pillars of salat explained below:

Intention, niyyat: the intention to pray is implicit and pronouncing it in words is a sunnat but is not necessary for validity of the prayer.

Takbirat al ihraam: The hands are raised to the level of the shoulders while reciting Allahu akbar or allahu al akbar. The takbir is repeated at all major movements during the salat: bowing, rukuu (MB 451), rising up from bowing (MB 452), prostration, sujuud (MB462) and rising from prostration (MB 468).

Standing up, qiyaam: Men should stand up on both legs and with feet separated. Women can hold their legs together. While standing up the right hand is placed over the left hand (MB 426) with the position of both hands over the chest wall or the abdomen being variable. The supplication to open the salat, dua iftititaah al salat is variable (MB 428), the most popular in South-East Asia being:  Allahu akbar kabiirat, wa al hamdu lilaahi kathirat wa subhana llahu bukratan wa asila. Wajjahutu wajhiya lilladhi fatara al samawaati wa al ardh hanifan musliman wa ma ana mina al mushrikin. inna salati wa nuski wa mahyaaya wa mamaati li lllahi la sharika lahu wa bidhalika umiritu wa ana min al muslimiin. A child can be carried while praying (MB #323).

Recitation of surat al fatihat is compulsory in each rak'at (MB 434). Al fatihah is followed by verses or a complete surat of the Qur’an in the first 2 rak'ats (MB 437).  Only al fatihat is recited in the last 1 or 2 rak'ats (MB 447). The recitation is loud in salat al maghrib (MB 440), salat al fajr (MB 444), salat al isha (  ), salat al juma'at, salat al tarawiih, salat al kusuuf, salat al istisqa, salat al eidein. Recitation is loud for missed day prayers that are offered at night and is soft for missed night prayers offered during the day. It is obligatory for the follower to recite al fatiuhah for himslef and not rely on the imaam's recitation. He however can listen to the imaam's recitation of the Qur'an. The recitation of al fatihah requires ta'awudhu and basmalah at the beginning. Both the imaam and the followers repeat the formula amiin at the end of the recitation of al fatihah (MB 448, 449). 

Bowing, rukuu:  You should bow as much as is necessary to be able to put hands on the knees (MB 453). The bowing is at waist.  The formula repeated during the bowing: 'subhana rabbi al adhiim’ 3, 5, 7, 9, or 11 times. The back must be straightened at the end of the bowing (MB 454)

Being momentarily stationary, tama'aninat, after bowing.

Standing straight 'itidaal: is required after bowing (MB 461). The head is raised to the position before start of the rukuu while saying 'samia allaahu liman hamidahu.. rabbana laka al hamd mil'a al samawaati wa mil'a al alrdh wa mil'a ma shi'ita min shay'I ba'adahu.

Tamaininat: being stationary after raising from the bowing. Must remain stationary momentarily after rising from bowing.

Prostration, sujuud: prostration is on 7 bones (MB 464): the forehead, the 2 hands, the 2 knees, and the 2 feet. The forearm should not be stretched out on the ground during sujuud as dogs do. The ground must bear the weight of the head during sujuud. The rear of his trunk must be higher than the front. The uncovered forehead must touch the ground. It is not obligatory for the nose to touch the ground. During sujuud the following formula is repeated: 'subhana rabbi al a'ala three times. In sujuud the men separate the knee and feet but the women keep them together. Men can separate their arms away from the trunk during prostration but this is discouraged for women (MB#250)

Being stationary in prostration, tama'aninat.

Sitting between the two prostrations, juluus bayna al sajdatayn: A brief sitting is required between the two prostrations (MB 465)

Being stationary in the sitting posiiton, tama'aninat.

Reciting the last tashahhud: The tashahud at the end of the first 2 rak 'ats is brief and is not obligatory; the one at the end of the salat is longer and is the one that is obligatory. (MB 472). There is a supplication, dua, after the last tashahhud (MB 473, 475).  The minimum for tashahhud is: al tahiyaat li laahi al salaam alayka ayyuha al nabiy wa rahmatullahi wa barakatuhu salaam alayna wa ala ibaad laahi al salihiin. As'hadu al la ilaha illa llah wa shhadu anna Muhammamdan rasulullahi. The complete tashahhud is: 'al tahiyaat al mubarakaat al salawaat al tayibaat li laahi. Al salaam alaika ayyuha al nabiy wa rahmat al llaahi wa barakatuhu. Al salaam alayna wa ala ibaad al laahi al salihiiin. Ash'had an la ilaaha illa al laahi wa ash'had anna Muhammadan rasuuul al laahi'
Sitting during the last tashahhud.

Prayer for the prophet, salat ala al nabi: The brief form is Allahumma saklli ala Muhammad. The more extensive one is: allahumma sali ala Muhammad wa ala aali Muhammad kama sallayita ala ibrahima wa ala aali ibrahima wa barik ala Muhammad wa ala aali Muhammad kama baarakta ala ibrahuma wa ala aali ibrahima fi al alamiin innaka hamidun majiid.

The first salaam, al tasliim al awaal: signifies the formal end of the prayer (MB 476, 477). The second taslim is sunnat. The minimum taslim is: assalam alaykum. The more complete one is: assalamu alaykum wa rahmatullahi wa barakatuhu.
Carrying out the above acts in order, tartiib. 

Dua and Dhikr
Dua before taslim is recommended as followed: allahumma ighfir li ma qadamtu wa ma akkhartu wa ma asrartu wa ma a'alantu wa ma asraftu wa anta 'a'alamu bihi minni anta al muaqaddimu wa anta al muakkhiru la ilaaha illa anta. 

Dhikr after taslim is recommended but is not obligatory (MB 478, 479, 480). The dhikr is silent unless the imaam wants to teach people in which case he will repeat the dhikr aloud. The recommended dhikr consists of the following: (1)  ayat al kursi verse 2:225, (2) surat al ikhlaas S.112,  (3) surat al falaq S.113, (4) surat al naas S.114, (5) astaghfirullah  (6) alahumma anta al salaam wa mijka al salaalu wa ilaika ya'udu al salam ta 'alayita wa tabarakta ya dha al jalal wa al ikraam (7) allhuma la mania lima a'atayita, wa la mu'tiya lima mana'ata wa la raddan lima qadhayta (8) subhana laah x 33 times (9) alhamdulillahi x 33 times (10) allahu akbar x 33 times (11) la ilaaha illa laahu wahdahu la sharika lahu al mulk wa lahu al hamdu wa huwa ala kulli shay'I qadiir. 

The following qunuut supplication is repeated in salat al fajr after rising from bowing in the second rak'at: allahuma ihdini fiman hadayta wa afini fiman afayta wa tawallani fiman tawallayta wa barik li fiman a'atayata, wa qini sharra ma qadhayta, fa innakia taqdhi qa la yuqdha alayka wa innahu; la yadhillu man aalayta wa la ya'izzu man adayta tabarakta rabbana wa ta'alayta falaka al hamdu ala ma qadahyta astaghfiruka wa atuubu ilayka.

Regulations of Salat
Conditions (shuruut al salat): Conditions for validity of salat (shurut al salat) nullify the salat if left out: (a) taharat, (b) covering the awrat, (c) facing the qiblat, (d) avoiding extraneous speech & movements (e) avoiding eating (e) ascertaining the entry of salat time before starting to pray (f) knowing the obligation of prayer and (g) and knowing the method of prayer.

Invalidators (mubtilaat al salat): Salat is invalidated by mubtilaat al salat: extraneous speech, extraneous movements, and eating. Speech of any kind is forbidden in salat (MB 624, 625). Greetings are not returned during prayer but can be returned at the end (MB 629).

Offensives (makruhaat al salat): Among the offensives, makruhat al salat, to pray when holding onto urine or stool and when food or drink is presented and the person praying is hungry or thirsty. When food is served it is preferable to start with food and pray later to ensure complete concentration during prayer (MB 403).

Sunnat of salat: The following. The following sunnats of salat if left out require sujuud al sahaw: .(a) the first tashahhud (b) sitting in the first tashahhud (c) prayer for blessings on the prophet in the first tashahhud (d) prayer for blessings on the relatives of the Prophet in the first tashahhud (e) reciting al qunuut (f) standing up in qunuut.

Etiquette of salat: Salat should be short and perfect (MB hadith #419). There is no point in praying so many rakaats of nafilat hurriedly to achieve quantity without thinking about quality. Salat should have calmness, sakiinat (MB hadith # 864). Salat should be approached with dignity (MB hadith # 1249).

Additional Prostrations
Prostrations of forgetting: Mistakes can occur in prayer; they may be mistakes of omission or mistakes of commission. They should be corrected immediately and a prostration of forgetfulness, sajdat al sahaw, is oferred at the end (MB #262, 631).  Two prostrations are made just before tasliim. The imaam must be followed even if he makes a mistake and the prostration of forgetfulness is offered at the end. The follower may prostrate for his personal mistakes after the taslim of the imaam. When a salat is forgotten, it should be offered in total whenever it is remembered (MB #366). Sujuud al sahaw is not necessary in such cases. Adhan (MB#364) and salat al jamaat are allowed in make-up prayers (MB # 365). The missed prayers should be made up in the order in which they were missed and there is no need for sujuud al sahaw.

Sujuud al tilawat is prostration on reciting any verse of the Qur'an with the word sujuud or any of its conjugates. This prostration does not require facing the qiblat. It is sunnat for the reader, the active listener, mustam'u, and the passive listener, samiu. The prostration starts with takbir and ends with taslim unless it is in salat in which case the taslim is not necessary. The rules for sujuud al shukr are the same as those for sujuud al tilawat.

Salat in Difficult Circumstances
Salat is so important that it can not be left even in difficult circumstances. While on a journey the salat can be shortened, qasar al salat, or offered before or after its prescribed time (4:101). Only 2 rak'at of a 4-rak'at salat are offered while on a journey (MB 575). Maghrib and fajr are 3 and 2 rak;at respectively whether at home or on a journey. Qasar can be made for dhuhr, asr, and isha. Dhuhr and asr can be offered together at the time of dhuhr, jam'u taqdiim, or at the time of asr, jam'u ta'akhir. Maghrib and isha can be offered at the time of maghrib or the time of isha (MB 581, 586).

Joining, jam'u, can be done in case of rain preventing return for another salat, for a nursing woman, for a woman with a chronic vaginal discharge who is not sure she will be in a clean state for the next salat, fear of urinal contamination for those with urinary incontinence, fear for life, fear for property, and fear for honor. In the cases mentioned above, the joining of salat can be only apparent and not real, jam'u suuri.  The first salat is offered at the end of its time while the next one is offered at the start of its period. The shortest journey for which salat is shortened is 81 km (MB 580). What matters is the distance and not the time required to cover that distance.

Qasr is carried out during the journey and only for 3 days after arriving at the final destination. On arrival at the destination with the intention of traveling again, qasar can be continued for 18 days and no more.

The sick are permitted to abridge or modify the physical movements of the salat. If a sick person can not stand he can sit down (MB 587) and bow down or prostrate to the extent possible or just nod. It is also possible to pray lying on the back or on one side. If all is impossible, bowing and prostration can be done by the eyes only.

Soldiers on the battle field can pray abridged prayers and physical movements are changed. Women are excused from salat during the period of menstruation because of the associated physiological stress (MB 216).

Congregational Prayer
Salat in congregation requires a leader, imaam, for coordination. The most-learned person should be given preference (MB 406).  Additional criteria in order of importance are: memorization of the Qur'an, the older in age, good moral reputation muru'at, cleanliness of person and clothes, and a good voice. Usually the owner of the home, the regular imaam of the mosque and sultan have precedence in leading salat. It is offensive for a person to lead others who he knows dislike him. The imaam must be followed in all actions. It is a sin to make any step ahead of the imaam (MB 412).  Lagging behind the imaam is excusable only for short durations. The followers must stand behind the imaam but if there are only 2 the follower stands to the right of the imaam (MB 415). The rows must be straightened (MB 421) with the forward ones being filled first.  The rows of men are first followed by boys then the women. If a woman is leading women she should stand in the middle of the row. The imaam must not prolong the standing (MB 417, 418).  The imaam should not prolong the Qur'anic recitation unless he knows that all the followers are people who do not mind or can manage a lengthy salat. If the imaam forgets what comes next in a recitation of the Qur'an, the followers remind him by saying it. If the imaam forgets an action, men can draw his attention by saying ‘subhana al laah’ and women by clapping hands. If the imaam omits a pillar of salat the followers can cease following him. If however the imaam omits a sunnat, the followers can perform it on their own provided it does not lead to a considerable lag behind the imaam. If the imaam has to leave the salat for an emergency like urinary urgency, he can choose a successor from the followers who lead the salat to its completion. A wall could separate the imaam from the followers (MB 423). The imaam sits facing the congregation after taslim. (MB 481, 482).  It is permissible for the imaam to lead followers praying a different salat for example supererogatory & obligatory prayers and vice versa. The imaam may pray qasar while the followers are completing the prayer, the converse is not valid. The imaam may pray salat al dhuhr while the follower is praying salat al asr. The imaam may pray a make-up prayer while the follower is praying a current prayer.


3.0 FASTING (SAUM)
General Concepts
Definition: The definition of fasting as prohibition of entry of anything through any of the external body orifices is figurative but is true. Food and drink through the mouth are not allowed. Smoking and other inhalants are also forbidden. Sexual relations are strictly forbidden. All these prohibitions operate during the day-light hours because fasting is not obligatory at night.

Fasting in the Qur'an: 2:183-185

Special merits of Ramadan: The month of Ramadan has a special standing amongst the rest of the months (MB hadith # 923). The Qur'an was revealed in Ramadan. The first armed struggle in Islam between falsehood and truth at Badr was in the month of Ramadan. It is also the month of fasting.

Rewards of fasting: Fasting is an act of worship with a lot of good, fadhl (MB hadith # 919,920) and reward, ajr (KS 324). The reward is more if the fasting is undertaken while on the path of Allah, sabiil al laah (KS 325). The fasting person has two pleasures: when he breaks the fast and when he meets his Lord. If a person fasts the month of Ramadan in the true belief and expectation of reward from Allah, he is forgiven all the previous sins (KS 425). 

Advantages of fasting for the individual: Fasting has a positive impact on the individual. Fasting is ‘ibadat that teaches self-control. A fasting person is able to control the food instinct, perhaps the most powerful human instinct. The sense of self-control gained is extendable to other situations of temptation to evil or when facing difficulties. Thus fasting is described as protection, al saum junnat (KS 325). Fasting helps in control of the sex drive (KS 325, MB #927). Fasting is an exercise and training in patience (KS 324). It helps control of aggression. A fasting person who is insulted does not respond in kind but just says 'I am fasting' (KS 334). Fasting helps control the tongue; a fasting person who does not achieve this control gets not rewards from the fast (KS 334). 

Social advantages of fasting: Fasting also has the further advantage that it teaches compassion for the poor and the hungry in a practical way. The wealthy who fast taste of hunger and can appreciate the cry for help from the poor and less privileged. Without this obligatory fasting the wealthy would never taste real hunger.

Fasting and the daily routines of life: When undertaken according to the teachings of the prophet, fasting should not disturb the normal activities needed to work for feeding the family or undertaking ‘ibadat. It is offensive to treat the month of Ramadan as a month of laziness. Fasting has a beneficial impact on the daily routine of life. It is surprising to many people to discover that their daily life routines are tightly controlled by the pattern of meals. A fasting person feels a sense of liberation in Ramadan when the routines of daily life are changed. Ramadan is therefore a time of stock-taking when a person can look back in his her life when he or she is in a different mood.

Physiological aspects of fasting: Fasting does not make the body suffer to attain spiritual benefit. The concept of ascetism in this sense is alien to the Islamic creed. There is no spiritual advantage in punishing or persecuting the body or causing it any harm. The rights of the body must be respected in fasting (MB hadith # 961). The Law provides guidelines on fasting for those who may suffer from physiological imbalances. The sick, the young, the travelers, pregnant women, menstruating women, breast-feeding mothers, and any other persons for whom fasting is an extra burden are excused from fasting or are asked to fast at a different time when they are physiologically competent. The law also provides for protection of conjugal rights of spouses (MB hadith #963)

Fasting is health promotion and disease prevention: Fasting also has health benefits. It purifies the body, al saum zakat al jism (KS 325). There are several medical advantages of fasting. Abundant epidemiological evidence has proved that diet is a co-factor in heart diseases and cancer. People or communities with excessive intake of certain types of foods are at increased risk for these diseases. Tobacco is linked to lung and oral cancers. In all such cases there is weak will-power to control appetite for food or tobacco. Fasting teaches appetite control. Its advantages should not be looked at only as deprivation of food for a limited time. The focus should be looked on the long-term benefits that a fasting person gets from strengthening will-power and stopping eating or smoking even if they feel like to eat more.

Types of Fasting
Obligatory fasting: Fasting the whole month of Ramadan is obligatory.
Non-obligatory fasting:
  • 6 days in shawaal (KS 327)
  • 9th of Dhil al Hajj (KS 327)
  • 9th and 10th of Muharram
  • 3 days in every lunar month (KS 327): 13th, 14th, and 15th
  • Fasting every Monday and Thursday (KS 327)
  • The …… months, ashhur al hurum

Punitive fasting:

Prohibited fasting:
  • Days of the 2 eids (KS 327)
  • Continous fasting, wisaal (KS 330)
  • Life-time fasting, saum al dahar (KS 328)
  • Doubtful day
  • The second half of sha'abaan
  • Purposely planning to fast on Friday, Saturday, or Sunday

Fasting of the Prophets:
The fasting of Nuh was all his life except the days of eid (KS 328)
The fasting of Daud was fasting on alternate days (KS 330)

Etiquette of Fasting (MB #925)
Suhuur: There is blessing, barakat, in suhuur (KS 331).

Regulations of Fasting
Obligation: Fasting of Ramadan is obligatory and is one of the pillars of Islam (KS 325). Fasting is obligatory for adult, sane, and healthy Muslims.

Start and end of Ramadan: Fasting takes place in the month of Ramadan. It is part of the new civilization ushered in by Islam that Muslims have to determine accurately the start and end of Ramadan and have to watch the calendar carefully. The start and end of the Ramadan is determined by the sight of the crescent (KS 326). Testimony of one reliable witness is sufficient to establish the sight of the crescent. It is forbidden to fast a day of doubt, siyam yawm al shakk. Non-obligatory fasting is forbidden in the second half of the month of sha'abaan to avoid mix-up with the month of Ramadan (KS 326, 327).

The intention to fast: The niyyat for non-obligatory fasting must be made before noon

Pillars of fasting:

Conditions of fasting:

Nullifiers of fasting:
  • Eating
  • Drinking
  • Use of snuff or tobacco in the nose
  • Putting water in the ear until it reaches the ear-drum
  • Any penetration by any object or material into the body cavity. Intra-muscular and intra-venous injections are excepted
  • Vomiting
  • Sexual intercourse: Vaginal coitus or any other sexual act that leads to orgasm nullifies the fasting. Sexual intercourse, al jimau, in Ramadan is a serious offense with a punitive punishment (KS 332). The punishment imposed on the man and not the woman is to fast 60 consecutive days for each day nullified or feeding 60 poor people, masakin. Non-coital relations with the wife are allowed but with strict limitations that depend on the age (KS 332).
  • Excessive madhmadhat
  • Excessive istinshaaq
  • Swallowing saliva and phlegm is a matter of controversy among the scholars
  • Insanity or loss of consciousness even if temporary

Activities that do not nullify the fasting:
  • Wet sexual dream (KS 333)
  • Cupping, a hijaam (KS 333). We have to consider the patient, al mahjuum, and the cupper, al haajim, separately.
  • Madhmadhat
  • Istinshaaq
  • Tepid sponging for a fever patient, tabarrud (KS 333)

Permission to break the fast: The following are allowed to break the fast but must make up later. The make-up must be before the next Ramadan. If the make-up is delayed until the next Ramadan comes, kaffarat becomes due by feeding the poor.
  • sick, al maridh (KS 328, KS 334)
  • traveler, al musafir  (KS 331). The fast of a traveler who chooses not to take the exemption is valid
  • pregnant woman, al hublah (KS 334) if the fasting is a possible risk to the mother's health
  • breast-feeding woman or nursing woman, al murdhi' (KS 334) if fasting is a risk to the health of the mother
  • menstruating woman, al haidhah (KS 334): The exemption is obligatory. Any fasting by a menstruating woman in invalid.
  • Woman in post-partum bleeding, nifaas (   ). The exemption is obligatory. Any fasting undertaken in the post-partum period is invalid.
  • The following are allowed to break the fast and pat kaffarat:
  • elderly, al shaikh (KS 334)
  • Terminally ill patient
  • pregnant woman, al hublah (KS 334) if fasting is a risk to the health of the fetus
  • breast-feeding woman or nursing woman, al murdhi' (KS 334) if fasting is a risk to the health of the baby
The sunnat of fasting, manduubaat al saum
  • Dua at break-fast (KS 331).
  • delaying suhuur, ta'akhiir al suhuur (KS 331)
  • Hastening iftar, ta'ajiil al iftar (KS 330)
  • Generosity, al juud
  • Joining kindred relations, silat al rahm
  • Recitation of the Qur'an, tilawat al Qur'an
  • Serving breakfast for those fasting. Feeding the fasting person: The reward of the person giving breakfast is equivalent to that of one who fasts, al taim ka al saim (KS 334).
  • I'itikaaf
  • Major ablution before salat al fajr
  • Avoiding ghaibat, kadhb, and fahsh
  • Delaying unnecessary medical treatment

Fasting of the wife: The wife must get her husband's permission for non-obligatory fasting. Such permission is not needed for the fasting of Ramadan (KS 333).
Fasting of children: (KS 334): Children are told to fast from the age of 7 years.

Eating in Ramadan: If a person deliberately breaks the Ramadan fast with no valid excuse he must fast two consecutive months (KS 332) for each day. Excessive hunger or thirst that is feared to harm health is a valid excuse to break the fast and make up later. If a person eats or drinks in forgetfulness then all they have to do is to complete the day and the day is considered valid (KS 333). A non-obligatory fast can be broken at any time but must be redone, qadha (KS 333). 

Rights of the guest: A guest does not fast non-obligatory fasts except with the permission of the host (KS 330)

I'ITIKAAF (2:187)


4.0 GIVING (INFAQ/ SADAQAT)
Concepts
Sadaqat: The concept of sadaqat in Islam is very comprehensive. It covers all good actions however small they may be. You can be charitable by saying a good word, refraining from saying a bad word, by giving money, by helping others with your hands, and by thinking good of others. Sadaqat is closely related to iman (23:1-4) and taqwa (2:2-3). Generosity is encouraged while miserliness is discouraged (MB # 729).

There are several types of sadaqat. Sadaqat can be obligatory or voluntary. It can be open or private; the private being better (2:271). The prophet described the characteristics of the best sadaqat (MB #716).

Purposes of Sadaqat
Three purposes: Sadaqat has three main purposes: (a) improve the giver because it is atonement for sins (9:104) (b) cleanse wealth (p 531 9:103, 9:1-3) (c) improve society. All three can be achieved from one single act of charity.

Benefits for the giver. The giver has to part with something considered dear. He or she must struggle against the human tendency to be covetous and selfish, al shuhhu. Those who give overcome the acquisitive instinct that leads humans to accumulate wealth by all means, fair or foul, and never get satisfied. The more one gives he or she becomes a fuller human being. Thus giving becomes part of human liberation.

Benefits for the recipient: The recipient has needs relieved.

Benefits for the community: Sadaqat leads to a mutually supportive community. Sadaqat thus creates psychological security. Individuals in the community know that if there is a need some-ne will help them. This feeling of security covers both the wealthy and the deprived. The wealthy today may become the needy of tomorrow. Sadaqat is a system of social mutual support. Those who have share with those who do not have. This increases social cohesivenenss and the feeling of brotherhood.

Zakat al Maal
The obligatory sadaqat, zakat, is a unique institution in social support and social welfare. The giver is obliged by law to give. The receiver does not feel that he is inferior because he is being helped because what is given to him is on instructions from Allah. The zakat that the poor receive is a right that they have in the wealth of the rich (51:19, KS 261). If the institution of zakat was operating fully as is required by law, there would be no destitution in the ummat today. Zakat is distributed within the geographical area in which it was collected.

Zakat al maal is paid from wealth if there is a quorum held for 1 year. The zakatable property is: metals, paper money, trade goods, crops, and livestock.
The recipients of zakat al maal were explained in the Qur'an (    ) and the sunnat (KS 261). The 8 categories of recipients are:

The poor, al faqir, defined as one who does not have enough wealth to live on, can not work or can not find work

The destitute, maskin, is one who is short of money

Zakat workers, al amilun alaiha

Those whose hearts are being reconciles, muallafat al quluub

Slaves who can buy their freedom using the zakat money

The indebted, al ghamirun

Those struggling in the way of Allah, fi sabil llaahi

Travelers who need money, ibn al sabiil

Obligation: Zakat al maal is due from all Muslims (men and women; children and adult) who have held the quorum, nisaab, for 1 year. The legal guardian of a child or an insane person is obliged to pay zakat from their respective wealth. Zakat is no obligatory for non-Muslims. Debts do not remove the obligation of zakat. Zakat can be paid in advance.

Zakat al Fitr
Zakat al fitr (KS 202) is a fixed amount paid on behalf of each member of the family at the end of the fasting month of Ramadan. It plays a very important social and psychological function. The less privileged are assured that they can take part in the festivities at the end of the fasting month. Zakat results in growth and increase of wealth. It cleanses wealth. It is a pillar of Islam (KS 257). Withholding zakat is a great sin (KS 258).

Non-Obligatory Sadaqat, Sadaqat Al Tatawu'u:
This is recommended all the time. There is special merit in sadaqat in Ramadan.
Sadaqat can be given to the righteous, the relatives.
Sadaqat is given from the best of wealth
Sadaqat should not be given from wealth of doubtful source
Sadaqat, unlike zakat, can be given to the non-Muslim
Reminding the recipient of sadaqat, al mann, is unlawful


5.0 PILGRIMAGE, HAJJ
Obligation:
Hajj is a response to the call of Allah (p. 315 22:27-30). Hajj is obligatory only on adult sane Muslims who are financially and physically capable (p. 315 3:97). Factors considered in judging financial ability are: having enough funds to pay the expenses of traveling, food, and accommodation while leaving enough funds to maintain the family for the duration of the pilgrimage. A debtor is not obliged to perform hajj. Among factors considered in judging physical ability are: security of the road, health, a mahram for a woman, or two trusted women traveling together. There are obligations that take precedence over hajj like jihad, caring for parents and the family. The obligation is only one pilgrimage in a life-time. Any additional ones are nafilat. Proxy hajj can be performed on behalf of another person. The one performing proxy hajj must have discharged his hajj obligation before.

Significance of Hajj
Hajj is a very important act of worship. A well performed hajj that Allah accepts guarantees entry into heaven (MB # 772, 773).

Hajj is a unique institution found in no other religion or community. It involves worship of Allah but at the same time fulfills social and ummatic functions. In hajj Muslims, men and women, come from the entire world to worship together. This reminds them of the power and majesty of the creator to whom all people turn. It also reminds each individual that he or she is not alone but is part of a world-wide community of believers. In hajj all pilgrims do the same rites again a reminder of the unity of humanity in worship. The male pilgrims are all dressed in the same way. The rich and the poor, the powerful and the weak, the famous and the unknown are all reminded that in front of Allah they are all the same. Hajj is also an occasion for social interaction. Trade is allowed mainly for this purpose. Thus hajj is a big international conference of the ummat and if its significance were well appreciated the ummat would be more united and more cohesive.

Hajj in unfortunately not a political and economic forum for the ummat at the moment. If an attempt were made to make it the ummatic annual summit that it should be, the existing schisms in the ummat would predominate over the unity and the ‘ibadat would not be carried out well. We have to be careful in hajj not to undertake activities that will distract from the main purpose of worship.

The City of Makkah
The city of Makkah has a special spiritual significance for the Muslim (3:96, 2:125-127, 14:35-37, 5:97, 22:25). It is the religious capital of the ummat and perhaps of humanity. It has the holy kaaba, a sacred house, al bayt al haram,  that all  Muslims face in their prayers (p 214-215 2:125-127, 2:144, 2:149-150, 2:158, 2:191, 2:196, 2:219, 3:96, 5:2, 8:34-35, 9:7, 9:19, 9:28, 14:35-37, 22:25-26, 22:29, 22:33, 28:57,  29:67, 48:25, 48:27, 95:3, 106:3). It is a city of peace that is open to all Muslims. The visitor and resident have the same equal rights (p. 315 22:25), a situation that is not found in other places on earth. As part of its holiness, hunting is not allowed in the city (p 315 5:95-96).

Significance of the Rites of Hajj
Hajj has prescribed rites (p. 315 2:196-203). Each of the hajj rites has its spiritual and social significance.

Circumbulation of the Kaaba (tawaaf) signifies unity of the community of believers. This community has both time and place dimensions. Believers have always been coming to go around the house from time immemorial and will do so until the end of the world. Believers come from all parts of the world. This community of believers also includes angels in the high heavens who circumbulate bayt al ma’mur which is in heaven directly above the Kaaba. A worshipper at the Kaaba is therefore part of this big community of worshippers. This gives encouragement and motivation.

Safa and marwa are one of the signs of Allah, sha'air al laah (p. 314 2:158). The trot between safa and marwa (al sa’ay) signifies strength and hope in times of adversity as did the mother of Ismail who was left in Makkah with no water or provisions and was running between the two hillocks in fear and hope until Allah delivered her and her son from danger

Standing in the plain of Arafat (wuquf arafat) signifies the unity and equality of humanity. People of all colours and nationalities gather in one plain with only one purpose, the worship of Allah.

Stone-throwing (ram’yu a; jamarat) signifies the determination not to succumb to the temptations of shaitan. This symbolism commemorates the victory of the patriarch of the believers Ibrahim (PBUH) over shaitan who tried to distract him from executing Allah’s commands.

Regulations of Hajj
Hajj has pillars (arkan al hajj), conditions for validity (shurut al hajj), forbidden things (mawaniu al hajj), and nullifiers (mubtilaat al hajj). Every intending pilgrim must know these things in order to perform hajj correctly and fully. The pillars of hajj and umrah are: ihram; cicumbulation, tawaaf; trot between safa and marwa, sa'ay; shaving the hair, al halaq. Hajj has the additional pillars of: standing in Arafat, stoning the jamaraat, sleeping at Muzdalifat, sleeping at Mina, and the farewell circumbulation. Leaving out any pillar is expiated by slaughtering or fasting.

There are three ways of perfominh hajj with umrah. Ifraad is when all the rites of hajj are completed before starting the rites of umrah. Tamatu'u is when the rites of umrah are completed before starting the rites of hajj. Iqraan is when hajj and umrah are performed simultaneously. For those choosing tamatu'u and iqraan there is a fidyat of slaughtering a goat or fasting 10 days, 3 in Makkah and 7 after return to the home country.

Preliminaries of ihram: The pilgrim washes, ghusl. If there is no enough water, ablution, wudhu, is sufficient. The following hygienic measures are also undertaken: shaving pubic hair, plucking the under-pits, clipping the moustache, clipping the nails. All old clothes are removed. The men wear only the rida and izaar. Women can wear their ordinary sewn clothes but can not veil their face. The body can be perfumed but not the clothes.

Prohibitions of muhrim: When a person enters the state of ihram, he or she is now called a muhrim. The following are prohibited for a muhrim: sewn garments, using perfume, removing nails or hair, sexual intercourse or foreplay, and hunting. Violation of any of these requires kaffarat which is slaughtering, feeding the poor, or fasting for three days. Any marriage transaction while in a state of ihram is invalid.

In the haram: The pilgrim prays 2 rakaats before entering the haram. Talbiat is continued all the time except when making tawaf or the trot between safa and marwa. Circumbulation of the Kaaba is 7 times with 2 rakaats being offerred at the end. The trot between safa and marwa is 7 times starting at safa.

Mina, Muzdalifat, and Arafat: On the morning of 8th of dhul al hijja the pilgrims move to Mina. They pray dhuhr, asr, maghrib, and isha at Mina. They sleep at Mina and pray fajr. After fajr they move to Arafat where they spend the day. After maghrib they start moving from Arafat to Muzdalifat where they spend the night. They wake upo and pray fajr after which they pick pebbles that they will throw at the jamaraat in Mina. They them move to Mina where they stone the jamaraat and slaughter. They then cut a bit of hair from both men and women signifying partial release from ihram.

Return to Makkah:  From Mina they then move to Makkah where they perform tawaf al ifadhat and are then completely released from ihram. They perform the farewell circumbulation, tawaaf al widai, before leaving Makkah. A menstruating woman may leave Makkah without performing the farewell circumbulation.

Visit of Madina: it is recommended to visit the Prophet's mosque in Madina.

KEY WORDS: taqwa, ‘ibadat, taharat, salat, saum, hajj, thawab, fardh, nafilat, niyyat


DISCUSSION
  1. Look up and list various translations of the term taqwa
  2. What are the advantages of ‘ibadat from your personal experience?
  3. What is the impact of ‘ibadat on character?
  4. Try to make a check-list of your ‘ibadat actvities in a typical day.
  5. Assess the general cleaniliness of your community; does it fulfil the Islamic ideal?
  6. What do you know about the problem of water in arid Muslim countries?
  7. What is the relation between physical and ritual purity?
  8. Think of your particular community and discuss the general understanding of salat as ritual vs. spirituality.
  9. How well do people in your community observe salat?
  10. What can you suggest to improve salat observance in your community?
  11. List social and community advantages of congregational prayers.
  12. Make a small survey among your close friends on distraction in salat? What is the solution?
  13. List the advantages of fasting: social, spiritual, and medical.
  14. What are the main differences between voluntary and involuntary fasting?
  15. Explain how fasting leads to self control.
  16. What are the social and spiritual advantages of sadaqat: to the giver and the recipient?
  17. Describe the payment of zakat and sadaqat in your community.
  18. List spiritual advantages of zakat as given in the Qur’an.
  19. Explain how the zakat institution can be the basis of a social welfare system.
  20. Can zakat replace other types of government or civil taxes taxes? Give reasons for your view.
  21. Explain how hajj can be a political assembly of the ummat?
  22. What aspects of hajj emphasises equality and universality
  23. Explain how hajj can be an economic forum.
  24. What public health precautions are needed in hajj?
  25. What do you think about fixing quotas of pilgrims for each country?