The purpose of religion is purification. The way to reach its ultimate perfection is through the establishment of the relationship between servant and God in the proper way. The stronger this relationship is, the more a person progresses in the purity of their knowledge and actions.
sincerity, loyalty, and feelings of gratitude and acknowledgment for God Almighty’s boundless blessings and infinite favors are the inner manifestations of this relationship. This relationship typically manifests in a person’s daily life in three forms:
1. worship,
2. obedience, and
3. zeal and support.
The religion brought by the Prophets has prescribed specific acts of worship to remind us of our relationship with God. Prayer and almsgiving (Zakāt) are acts of worship; fasting and seclusion in a mosque are expressions of obedience; and Ḥajj and ʿUmra are symbolic demonstrations of zeal and allegiance to the Almighty. The essence of sacrifice reflects the same reality.
Prayer (Ṣalāh)
Among these, the most important act of worship is prayer. The essence of religion, if considered carefully, is the recognition of God and standing before Him with feelings of fear and love, with humility and submission. The most prominent manifestation of this essence is worship. Praises and glorifications of God, sup-plication, and prostration are the practical forms of this worship.
Prayer encompasses all these aspects with utmost balance.
The significance of this act of worship in religion is extraordi-nary. Just as monotheism holds the highest status in the domain of faith, prayer holds the same status in the domain of deeds. It has been made obligatory to keep the remembrance of God alive. The Qurʾān informs us that the recognition of God and the feel-ings of love and gratitude that arise—or should arise—through reflecting on God’s signs are manifested in the form of prayer.
Prayer is the pillar of Islam, a condition for a person to be considered a Muslim in both this world and the hereafter, a means of steadfastness in faith, a remover of distress, an eraser of sins, a mark of the call to truth, a foundation for commitment to the path of righteousness, the nature of the universe, and true life itself.
When the recognition of God, along with His remembrance and contemplation, and the sense of His closeness reach their highest point, they manifest as prayer. The consensus of sages around the world is that true life is the life of the heart, and the life of the heart is found in this recognition, remembrance, contemplation, and feeling of closeness to God. This life is both attained and sustained through prayer.
The History of Prayer
Its history is as ancient as religion itself. The concept of prayer has been present in all religions, and its rituals and timings have been more or less determined. The hymns of Hindus, chants of Zoroastrians, prayers of Christians, and psalms of Jews are all memorials of this.
The Qurʾān has told us that all of God’s Prophets taught it. It holds the most prominent status in the religion of Prophet Abraham (PBUH), which the Prophet Muhammad (PBUH) was sent to revive. When the Qurʾān commanded it, it was not some-thing unfamiliar to the people. They were already well aware of its ritual manners, conditions, and the actions and recitations it involved.
Therefore, there was no need for the Qurʾān to detail it. As it was performed as a tradition of the religion of Abraham (PBUH), the Prophet Muhammad (PBUH), with some amendments as commanded by the Qurʾān, continued it for his followers, and generation after generation, they have been performing it in the same manner.
Conditions for Prayer
The prerequisites for prayer are:
The procedure for ablution is to first wash the face, then wash the arms up to the elbows, wipe the entire head, and then wash the feet.
Once ablution is performed, it remains valid until a nullifying action occurs. Hence, the requirement for ablution applies only when one’s previous ablution is no longer valid—unless, of course, one chooses to perform a fresh ablution simply to feel spiritually refreshed.
The nullifiers include:
1. Urination.
2. Defecation.
3. Passing of gas, whether audible or silent.
4. Emission of pre-ejaculatory fluid or urethral discharge
In circumstances where water is unavailable or its use is genuinely difficult—due to travel, illness, or scarcity—God Almighty has permitted the performance of dry ablution (Tayammum). This is done by placing the hands on a clean surface and then wiping the face and hands with the palms, serving as a substitute for both ablution and ritual bathing. ‘Tayammum’ can be performed if any nullifiers of ablution occur, and after sexual intercourse, ‘Tayammum’ can be used as a substitute for full-body ritual bath (Ghusl al-Janāba). Additionally, even if water is available during illness or travel, ‘Tayammum’ remains an option.
While ‘Tayammum’ might not appear to provide actual physi-cal purification, it maintains the symbolic essence of purification. The Sharia generally considers that if fulfilling a command in its original form is impossible or overly challenging, a symbolic alternative is prescribed to preserve its remembrance. This ap-proach ensures that, as soon as circumstances return to normal, a person’s natural inclination is to return to the original practice.
Practices of Prayer:
The prescribed acts for prayer are as follows:
1. Prayer begins with raising the hands upward (Rafʿ al-Yadayn).
2. Standing (Qiyām)
3. Then comes bowing (Rukūʿ).
4. This is followed by standing upright again (Qawma).
5. Next are two successive prostrations (Sujūd).
6. In every second and final unit (Rak’a) of prayer, the person praying sits briefly (Qaʿda).
7. When concluding the prayer, one turns their face to the sides while seated to formally end the prayer.
Invocations in Prayer
The invocations (Adhkār) in prayer are as follows:
1. At the start of prayer, say ‘‘Allāhu akbar’,
2. Recite Sura Al-Fatiha (first chapter of the Qurʾān) during standing (Qiyām), then recite any other part of the Qurʾān as convenient,
3. Say ‘Allāhu akbar’ while going into bowing (Rukūʿ),
4. Upon rising from bowing say ‘Samiʿa Allāhu liman ḥamidahu’,
5. Say ‘Allāhu akbar’ while going into prostration (Sujūd) and rising from it, and while moving from sitting position to standing.
6. To conclude the prayer, say ‘Al-salāmu ʿalaykum wa raḥmat Allā’.
‘Allāhu akbar’ (Allāh is the Greatest), ‘Samiʿa Allāhu liman ḥami-dahu’ (Allāh heard the one who praised him), and Al-salāmu ʿalaykum wa raḥmat Allā’ (Peace and mercy of God be upon you) must always be said aloud by the prayer leader (Imām).
The Qurʾān is recited aloud by the Imām in the first two units of the Sunset (Maghrib) prayer and the Night (ʿIshāʾ) prayer. Recitation is also done aloud in the Dawn (Fajr) prayer, the Friday (Jumʿa) prayer, and the Festival (ʿĪd) prayers.
Recitation is done silently in the third unit (rakʿā) of the Sunset (Maghrib) prayer, the third and fourth units of the Night (ʿIshāʾ) prayer, and in all four units (rakʿāt) of the Noon (Ẓuhr) and Afternoon (ʿAṣr) prayers.
According to Sharia, these are the only mandatory prescribed remembrances, and they are specifically required to be in Arabic. Apart from these, the person praying can include any supplication or glorification in any language within their prayer.
Times of Prayer
Every Muslim is required to perform five daily prayers at specific times throughout the day and night:
1. Dawn (Fajr): Begins when the first white light appears in the sky, separating from the darkness, and lasts until sunrise.
2. Noon (Ẓuhr): Begins when the sun passes its highest point (zenith) and continues until the beginning of ʿAṣr.
3. Afternoon (ʿAṣr): Begins when the sun enters the field of vision—that is, when its angle lowers and it starts casting longer shadows—and continues until sunset.
4. Sunset (Maghrib): Begins immediately after sunset and lasts until the onset of Ishāʾ.
5. Night (ʿIshāʾ): Begins when the red twilight disappears from the sky and continues until the middle of the night.
Since sunrise and sunset were times of worship in some earlier traditions, prayer is prohibited during these periods. The timing of these prayers has remained constant in the religion of all the Prophets.
Units of Prayer
The prescribed units (Rakʿāt) for prayer are as follows:
1. Fajr: 2,
2. Ẓuhr: 4,
3. ʿAṣr: 4,
4. Maghrib: 3,
5. ʿIshāʾ: 4.
These are the obligatory units (Rak’āt) of prayer—the very ones for which a person will be held accountable on the Day of Judgment if neglected. Therefore, except in cases where shortening (Qaṣr) is allowed, these must be performed without exception. All other prayers are voluntary (Nafl); performing them brings reward, but there is no fear of accountability from Allāh for omitting them.
Concessions in Prayer
If the time for prayer arrives during danger, distress, chaos, or urgency, God has permitted offering the prayer while walking, riding, or in any feasible manner. It is evident that such prayers cannot be offered in congregation; facing the Qibla may not be required, and the physical actions of the prayer may not be per-formed in their usual prescribed manner.
In these situations, specifically during travel, the Qurʾān fur-ther permits the shortening of prayers, known as Qasr. According to the Sunna established by the Prophet Muhammad (PBUH), only prayers of four units are shortened to two units. There is no reduction in two or three-unit prayers; thus, as Fajr and Maghrib are performed in full even under such circumstances, as Fajr al-ready consists of two units, and Maghrib is uniquely designed as an odd-numbered prayer to complete the daily total of rakʿāt on an odd count, their format remains unchanged.
From this permission to shorten prayers, it is also inferred that combining prayer during travel is allowed’. Thus, Ẓuhr and ʿAṣr, as well as Maghrib and ʿIshāʾ, may be performed together.
Congregational Prayer
Although prayers may be performed individually, it is preferable to offer them in congregation—and, if possible, in a mosque. When the Prophet Muhammad (PBUH) arrived in Yathrib, his first act was to build a mosque, thereby establishing the tradition of constructing mosques in every community and neighborhood. Attending the mosque and making arrangements for congrega-tional prayer is highly virtuous. While women are exempt, no Muslim man should miss it without a valid excuse.
The method for establishing congregational prayer is as follows:
1. The call to prayer, known as Ādhān, is made before the prayer to gather people for the congregation. The words of the Ādhān, as established by the Prophet Muhammad (PBUH), are as follows:
a. Allāhu akbar – “God is the Greatest”
b. Ashhadu an lā ilāha illā llāh – “I bear witness that there is no deity but God”
c. Ashhadu Anna Muḥammadan Rasūl Allāh – “I bear witness that Muhammad (PBUH) is the Messenger of God”
d. Ḥayya ʿala ṣ-ṣalāh – “Come to the prayer”
e. Ḥayya ʿala -falāḥ – “Come to success”
f. Allāhu akbar – “God is the Greatest”
g. Lā ilāha illā llāh – “There is no deity but God”
2. If there is only one follower, he will stand to the right of the Imām; if more, the Imām will stand in front and they will form rows behind him.
3. To initiate the prayer, Iqāma will be said, repeating the words of Ādhān. However, after ‘Ḥayya ʿala l-falāḥ’, the one saying Iqāma will also say ‘Qad qāmat aṣ-ṣalāh’ (Prayer has been established).
4. The words of Ādhān will be repeated more than once if necessary.
5. Similarly, the words of Iqāma can also be repeated if needed.
Mistakes in Prayer
For the acts and supplications prescribed in prayer, if a mis-take occurs—or if there is doubt that one has occurred—the Sunna prescribes that the mistake should be corrected if possible. Whether or not it can be rectified, two additional prostrations should be performed at the end of the prayer.
Friday Prayer
On Fridays, Muslims are obligated to hold a special congrega-tional prayer in place of the regular Ẓuhr prayer. The procedure for this prayer is as follows:
•The prayer consists of two units.
•Unlike the Ẓuhr prayer, loud recitation (Qira’at) is per- formed in both units.
•Initial proclamation of God’s greatness (Takbīr) is said for prayers
•Before the prayer, the prayer leader (Imām) delivers two sermons, both delivered while standing. Between the first and second sermon, the Imām sits briefly.
•The call to prayer (Ādhān) is given when the Imām arrives at the pulpit.
•Upon hearing the Ādhān, all Muslim men are required to cease their activities and attend the prayer, unless they have a valid excuse.
The responsibility for organizing this prayer rests with com-munity leaders, and it is conducted only at designated locations, where either they or their representatives lead the prayer.
Festival (ʿĪd) Prayers
On the days of Festival of Breaking the Fast (ʿĪd al-Fiṭr) and Festival of Sacrifice (ʿĪd al-ʾAḍḥā), Muslims are also required to hold a congregational prayer after sunrise and before noon, sim-ilar to the Friday prayer. The procedure is as follows:
•This prayer consists of two units, with loud recitation in both.
•During the standing position, additional Takbīrs are pro- claimed by the worshippers.
•Unlike regular prayers, there is no call to prayer (Ādhān) or Iqāma.
•After the prayer, the Imām will deliver two sermons for the purpose of advising and reminding the congregants. Both sermons are delivered while standing, with a brief sitting pause between them.
The address and conduct of this prayer follow the same pattern as the Friday prayer. It is authorized by community leaders and held at designated locations, where they or their appointed rep-resentatives lead the congregation.
Funeral Prayer
The funeral prayer for the deceased is also an obligatory act in the tradition of the Prophets.
After the body is washed and prepared, the prayer is performed as follows:
•The deceased is placed between the Imāmand the direction of prayer (Qibla), while the followers stand in rows behind the Imām.
•The prayer begins with raising the hands and saying “Allāhu akbar.”
•Like the ʿĪd prayers, additional Takbīrs are recited,
•After the Takbīrs and supplications, the prayer concludes with Salam by turning the head to the side.
This concludes the essential acts of worship related to prayers that are required of Muslims. However, the Qurʾān encourages any voluntary acts of goodness, assuring that they are accepted by God, and advises seeking strength through patience and prayer in times of hardship. Therefore, in addition to the obligatory prayers, Muslims often observe voluntary prayers as well, with details provided in traditional teachings.
Mandatory Charity (Zakāt)
After prayer, this is the second most important act of worship. Among the various forms of worship that humans have histor-ically practiced for their deities, one common act is to dedicate a portion of wealth, livestock, or produce as an offering. This is known as charity, offering, or sacrifice across different cultures.
In the religion of the Prophets, Zakāt fundamentally fulfills this purpose and is thus regarded as an act of worship. The Qurʾān often uses the term Ṣadaqa for Zakāt, emphasizing that it should be offered with a heart bowed in humility and burdened by the weight of one’s moral duty. Traditionally, offerings would be handed to temple servants to support worshippers, but this practice has now ceased.
Muslims are now instructed to allocate this wealth for com-munity needs under the guidance of their leaders, preserving its essence as a service devoted solely to God. When Muslims fulfill this duty, its acceptance is decreed by God Himself.
The History of Zakāt
Its history parallels that of prayer. According to the Qurʾān, the command of Zakāt has always been part of the laws given to previous Prophets. When Muslims were instructed to ful-fill this obligation, it was not something unfamiliar; followers of the Abrahamic faith were already well-acquainted with its regulations. Thus, it was an established practice that Prophet Muhammad (PBUH), upon God’s command and with necessary reforms, reinstated among Muslims.
The Purpose of Zakāt
Reflecting on its name reveals its purpose, which is growth and purification. Hence, Zakāt refers to the portion of wealth given to attain purity. This aligns with the broader objective of religion: to cleanse the soul from the ailments brought on by attachment to wealth, to bring blessings into one’s wealth, and to enhance spiritual purity.
This obligatory act of giving is the minimum required from a Muslim as a contribution in the path of God. It draws the believer’s heart closer to the Almighty and helps diminish the negligence that can arise from worldly pursuits.
The Law of Zakāt
The law of Zakāt is as follows:
With the exception of production, commerce, and business re-sources, personal use items, and capital below the minimum threshold (Niṣāb), nothing is exempted from Zakāt. It will be imposed on all wealth, every type of livestock, and all kinds of produce, and it will be mandatorily collected from every Muslim citizen of the state every year.
Its rate is as follows:
•2.5% annually on accumulated wealth.
•10% on production if it results solely from capital or solely from labor. This is due each time production occurs.
•5% on production if both capital and labor contribute. This is also due per production cycle.
•20% if the gain is acquired without either capital or labor, as a pure gift or windfall from God.
•For livestock:
a. Camel: from 5 to 24, one goat for every five camels; from 25 to 35, one yearling female camel, and if not available, then a two-year-old camel; from 36 to 45, one two-year-old female camel; from 46 to 60, one three-year-old female camel; from 61 to 75, one four-year-old female camel; from 76 to 90, two, two-year-old female camels; from 91 to 120, two, three-year-old female camels, and beyond 120, one two-year-old and one three-year-old female camel for every 40 and 50, respectively.
b. Cows: one yearling calf for every 30, and one two-year- old calf for every 40.
c. Goats: from 40 to 120, one goat; from 121 to 200, two goats; from 201 to 300, three goats, and beyond 300, one goat for every 100.
The expenditures of Zakāt as mentioned in the Qurʾānare de-tailed as follows:
i. For the poor and needy,
ii. As remuneration for state employees,
iii. all political expenses in the interest of Islam and Muslims,
iv. For the emancipation of individuals from all forms of slavery,
v. to aid those burdened with loss, fines or debt,
vi. in the service of religion and
vii. for the welfare of the people, and
viii. for the aid of travelers and
ix. the construction of roads, bridges, inns, etc.
Ṣadaqat al-Fiṭr (The charity of breaking the fast) is also considered a form of Zakāt. It amounts to the value of a morning and evening meal and is obligatory on behalf of every Muslim in one’s household, whether young or old. It is a compulsory charity given before the ʿĪd prayer at the end of Ramaḍān.
Fasting
After prayer and Zakāt the third significant act of worship is fasting. In Arabic, it’s called ‘Ṣawm’, which means to stop or abstain from something. In Islamic terminology, this word is used specifically to denote abstaining from eating, drinking, and conjugal relations under certain conditions. In the Urdu language, this is referred to as ‘Roza’.
As human life unfolds in the realm of practical reality, the emotion of servitude to God Almighty—when fully integrated into this existence—demands not only worship but also obedi-ence. Fasting stands as a symbolic manifestation of that obedience.
By this act, the servant expresses that, in response to their Lord’s command and in pursuit of His pleasure, they willingly render some lawful things prohibited for themselves—becoming an embodiment of obedience and thereby asserting, through their very state, that nothing is greater than God and His command. If He declares any lawful thing to be prohibited, it is only fitting for the servant to submit unconditionally to His will.
This condition is a state of awareness and acknowledgment that affirms God’s greatness and majesty; at its core, it is a gen-uine expression of gratitude. The Qurʾān describes fasting as a means of exalting God and showing gratitude to Him, desig-nating the month of Ramaḍān for this purpose because it was during this month that guidance was revealed in the form of the Qurʾān. This guidance offers clear arguments for distinguishing between truth and falsehood, encouraging believers to exalt God and express their thankfulness.
The ultimate form of fasting involves imposing additional re-strictions upon oneself and isolating from others for a few days to stay in the mosque and worship God as much as possible, known as Iʿtikāf. Though not obligatory like the fasts of Ramaḍān, it holds significant importance from the standpoint of self-puri-fication. The special condition produced by the combination of fasting, prayer, and recitation of the Qurʾān, and the state of detachment and devotion to God that ensues, fulfills the true purpose of fasting at its highest level.
History of Fasting
Like prayer, the history of fasting is also very ancient. The Qurʾān states that fasting was made obligatory for Muslims just as it was for those before them, indicating that fasting has always been considered an important act of self-purification in all religions.
The Purpose of Fasting
The Qurʾān explains the purpose of fasting is to attain God-consciousness (Taqwā). In Qurʾānic terms, God-consciousness means that a person should live their life within the limits set by God and always be wary in their heart of the consequences of crossing these limits, knowing that no one except God can save them.
The Law of Fasting
The law of fasting is as follows:
•Fasting means, with the intention (Niyya) of fasting, ab-staining from eating, drinking, and conjugal relations solely for God’s pleasure, from dawn until nightfall.
•Therefore, eating, drinking, and being with one’s spouse is completely permissible during the nights of fasting.
•The month of Ramaḍān has been specifically designated for fasting, hence, anyone present in this month is obligated to observe fasts for its entirety.
•If someone cannot complete the fasts of Ramaḍān due to illness, travel, or other compelling reasons, it is obligatory for them to make up the missed days by fasting on other days.
•Fasting during menstruation and postnatal bleeding is pro- hibited, but these fasts must later be completed.
•Iʿtikāf – seclusion in a mosque for worship—is considered the highest expression of fasting. If God enables someone, they should withdraw from worldly distractions and remain in the mosque for as many days as possible during the month of fasting, leaving only for essential human needs.
For a person in Iʿtikāf, there is no restriction on eating and drinking during the nights of fasting, but visiting one’s spouse is not permitted. God has specifically prohibited this during Iʿtikāf.
Ḥajj and ʿUmra
Both these acts of worship are the pinnacle of worship in the Abrahamic faith. Their history begins with the proclamation made by Abraham, (PBUH), after constructing the Masjid al-Ḥarām, inviting people to come and offer their devotions to the Lord and renew the covenant of monotheism they have commit-ted to.
The highest expression of devotion to God is for a person to stand ready to sacrifice everything—life and wealth—at His command, presenting themselves fully in His service. Ḥajj and ʿUmra are symbolic enactments of this very readiness. Both re-flect the same underlying reality: ʿUmra serves as a concise ver-sion, while Ḥajj expands on it in such a way that the very purpose behind the sacrifice of life and wealth becomes vividly clear.
God Almighty has informed us that from the very beginning, Satan declared war against the divine plan that was set in motion with the creation of Adam. Since that day, the servants of God have been engaged in an ongoing struggle against this eternal enemy and his forces—a struggle that will continue until the Day of Judgment. This battle is the ultimate test of worldly life, upon which the eternal fate of humankind depends. The offering of one’s life and wealth is, in essence, a contribution to this very struggle. Ḥajj embodies this fight against Satan in symbolic form.
This representation includes:
•Upon hearing their Lord’s call, God’s servants detach themselves from worldly possessions, pleasures, and en-gagements. Then, chanting “Labbayka, Labbayka” (Here I am, here I am) they gather on the battlefield, settling in a valley just as warriors would.
•The next day, they move to an open field, seek forgiveness for their sins, and pray for victory in this battle through supplication and listening to their leader’s sermon.
•In line with the allegory, prayers are shortened or com-bined, and after brief stops on the way, they return to their camps.
•Then follows the stoning of Satan, offering animal sacri-fices, presenting oneself as a sacrifice to the Lord, shaving their heads, and performing the circuits around the primary house of worship and the sacrificial site.
•They continue to stone Satan for the next two or three days.
•In this regard, donning the Iḥrām symbolizes that a believer has relinquished worldly pleasures, activities, and desires, and has clothed themselves in two simple garments, pre-senting a nearly monk-like appearance before their Lord.
•The devotional chant (Talbiyya) is the response to the call made by our leader Abraham (PBUH), atop a rock af-ter the reconstruction of the Sacred House of God. Now this call has reached every corner of the world, and God’s servants, acknowledging His blessings and affirming His Oneness, respond to this call with the heartwarming chant, “Labbayka, Allāhumma labbayka” (Here I am, O Allāh, here I am)
•The circumambulation (Ṭawāf) represents the rounds of devotion. In the Abrahamic tradition, it has long been a practice that whatever is to be sacrificed, or whoever is dedicated for service in the sanctuary, is brought before the sanctuary or the place of sacrifice
•Touching the Black Stone symbolizes the renewal of the covenant. In this act, the devotee symbolically regards the stone as the hand of their Lord, places their hand upon it as if placing it in God’s hand, and—adhering to the ancient tradition of covenant-making—kisses it to reaffirm their pledge: that by embracing Islam, they have surrendered their life and wealth in exchange for Paradise.
•The ritual walking between Ṣafā and Marwa (Saʿy) is a commemoration of Ishmael (PBUH) and signifies the path towards the place of sacrifice. Prophet Abraham (PBUH) had looked towards this sacrificial site standing on the mount of Ṣafā and then walked briskly towards Marwa to comply with the command. Thus, the Saʿy is also a ritual symbolizing the rounds of devotion around the sanctuary and the sacrificial site.
•Arafat serves as the alternative to the sanctuary where the warriors in this battle against Satan gather, seeking for-giveness for their sins and praying for success in this battle.
•Muzdalifa is a stop along the way where they spend the night and, before descending into the battlefield the next morning, engage once more in prayer and supplication.
•The Stoning of Satan (Ramī) serves as a profound symbol of rejecting and condemning Satan, reflecting the ongo-ing struggle against his influence. This act embodies the resolve of the faithful never to relent until Satan retreats. It acknowledges that Satan, as humanity’s eternal adver-sary, persistently whispers temptations. However, stead-fast resistance gradually diminishes his power. The rit-ual, performed over three days, begins on the first day by targeting the largest symbolic representation of Satan (Jamrat al-ʿAqaba). On the following two days, the smaller ones are also targeted. This progression illustrates the di-minishing influence of Satan as one perseveres in resisting him, emphasizing the journey of spiritual fortitude and victory over temptation.
•The sacrifice represents a symbolic offering in place of one’s life, while shaving the head marks the fulfillment of the vow. Now, bearing this mark of obedience and lifelong servitude to their Lord, the believer may return home.
This showcases the extraordinary nature of the worship that has been made obligatory for every able Muslim at least once in their lifetime.
The Purpose of Ḥajj and ʿUmra
The purpose of Ḥajj and ʿUmra is the same as their essence:
•Acknowledging God Almighty’s blessings,
•Affirming the belief in His Oneness,
•And reminding ourselves that by embracing Islam, we have dedicated ourselves to the service of our Lord.
These aspects and the deep penetration of this realization and conviction into our hearts and minds are what the Qurʾān refers to as the benefits of the stations of Ḥajj.
This purpose is beautifully clarified through the words pre-scribed for this act of worship. It becomes evident that these words have been chosen to highlight this purpose vividly and firmly embed it into our consciousness. Thus, after donning the Iḥrām, these words continuously resonate on the lips of every individual:
“Labbayka Allāhumma labbayk, labbayka lā sharīka laka labbayk. inna al-ḥamda wa al-niʿmata laka wa al-mulku, lā sharīka lak.”
“Here I am, O God, here I am; here I am, You have no partner, here I am; surely all praise, grace, and sovereignty belong to You, You have no partner.”
Days of Ḥajj and ʿUmra
There is no specified time for ʿUmra; it can be performed at any time throughout the year. As for Ḥajj, it is designated for the days from the 8th to the 13th of Dhū al-Ḥijja, and it can only be performed during these days.
Method of Ḥajj and ʿUmra
The prescribed method for Ḥajj and ʿUmra is as follows:
ʿUmra:
•Put on the Iḥrām with the intention of performing this act of worship.
•Those coming from outside should tie Iḥrām from their designated appointed boundary (Mīqāt);
•Residents—whether they are locals of Mecca or staying temporarily—should put on the Iḥrām from a location out-side the boundaries of the Ḥaram.
•and those living outside the boundary but within the Mīqāt should consider their residence as their Mīqāt and tie their Iḥrām from there and start reciting ‘Talbiyya’.
•The recitation of Talbiyya should be continued until reach- ing the Holy Ka’ba.
•Upon arrival, circumambulate the Kaʿba followed by per- forming ‘Saʿy’ between Ṣafā and Marwa.
•If accompanied by sacrificial animals, perform their sacrifice.
•After the sacrifice, men should shave or trim their hair and women should cut a small portion of their hair from the end of their braid to undo the Iḥrām.
•Iḥrām signifies abstaining from sexual relations, not using any adornments or perfume, not cutting nails, not removing body hair, not cleansing oneself of dirt, even to the extent of not killing lice on one’s body, not hunting, not wearing stitched clothing, keeping the head, face, and upper part of feet uncovered. Men should wrap one sheet around their waist and another over their shoulders, •while women can wear stitched clothes and cover their head and feet but must keep their face and hands uncovered.
•Mīqāt are those designated places outside the boundary of Ḥaram set for pilgrims of Ḥajj and ʿUmra, beyond which they cannot proceed without Ihram.
There are five designated Mīqāt points:
1. Dhū al-Ḥulayfa (Abiyār ʿAlī) – for those coming from Madīnah.
2. Yalamlam – for those coming from Yemen..
3. Al-Juḥfa – for pilgrims arriving from the Levant (Syria, Jordan, Palestine, Lebanon) and Egypt.
4. Qarn al-Manāzil – for pilgrims approaching from Najd.
5. Dhāt ʿIrq – for pilgrims arriving from the northeast (e.g., Iraq and Persia).
•Talbiyya is the recitation of “Labbayka Allāhumma lab- bayk, labbayka lā sharīka laka labbayk. inna al-ḥamda wa al-niʿmata laka wa al-mulku, lā sharīka lak” which starts as soon as one ties Iḥrām and continues until reaching the Kaaba.
•The term ‘Ṭawāf’ is used for the seven circumambulations, each starting and ending at the Black Stone1, and includes kissing or touching it at the start of each round. If crowded, a gesture might suffice.
•Saʿy refers to the seven rounds between Ṣafā and Marwa. Like sacrifice, Saʿy is also performed voluntarily, and it’s not a mandatory part of ʿUmra.
•The term ‘Hady’ refers to animals specifically marked for sacrifice in the Ḥaram. They are distinguished by markings on their bodies and bands around their necks.
Ḥajj:
•Like ʿUmrah, the first action for Ḥajj is to put on Ihram with the intention for Ḥajj.
•Those arriving from outside should enter into Iḥrām at their designated Mīqāt As for residents—whether perma-nent residents of Mecca, temporary visitors, or those living outside Mecca but within the boundaries of the Mīqāt—they should treat their place of residence as their Mīqāt, enter into Ihram there, and begin reciting the Talbiyya.
•On the 8th of Dhū al-Ḥijja, proceed to Minā and stay there.
•On the morning of the 9th Dhū al-Ḥijja, set off for Arafat.
•Before the noon prayer, the Imām delivers the sermon of Ḥajj, •then combine and shorten the Ẓuhr and ʿAṣr prayers.
•Engage in supplication, praise, and invocation until sunset.
•After sunset, move to Muzdalifa and combine and shorten the Maghrib and ʿIshāʾ prayers. Spend the night in Muzdalifa.
•After Fajr prayers, engage in supplication and invocation similar to Arafat, then head back to Mina.
•Upon reaching near the stone pillar, Jamrat al-ʿAqaba stop reciting Talbiya and stone it with seven pebbles.
•If there are animals for (Hady) or if sacrifice for a vow or atonement is obligatory, perform the sacrifice.
•Then men should shave or trim their hair, and women should cut a small portion from the end of their braid, and take off the Iḥrām.
•Perform ‘Ṭawāf’ of the Kaaba, •all restrictions of Iḥrām will end with this. After that, if one wishes, the Sa’y between Ṣafā and Marwah may also be performed voluntarily, as a form of devotion.
•Return to Minā and stay for two or three days, stoning the three stone pillars, Jamrat al-ʾŪlā, Jamrat al-Wusṭā, and Jamrat al-ʿAqabah with seven pebbles each day.
The rituals of Ḥajj and ʿUmra have been the same since the time of Prophet Abraham (PBUH). The Qurʾān has not altered them but has clarified some related Islamic legal rulings, which are as follows:
1. Respecting the sanctities established by God for Ḥajj and ʿUmrah is a demand of faith and must be upheld under all circumstances. However, if another party refuses to honor these sanctities, Muslims also have the right to take equal action because such sanctities can only be maintained mutually.
2. Despite this permission, Muslims cannot initiate any action on their own. These are the sanctities of God, and to breach them first is a grave sin that should not be committed under any circumstances.
3. The prohibition of hunting while in the state of Iḥrām applies exclusively to land animals. Fishing or consuming what others have hunted remains permissible. However, this exception should not be misused to circumvent the rule—hunting land animals is strictly forbidden. Anyone who knowingly violates this prohibition must offer atone-ment. There are three ways to atone for this act:
i. Send an animal of the same species as the one hunted to the Kaʿba as a sacrifice.
ii. Feed the needy with a meal equivalent in value to the hunted animal.
iii. Fast for a number of days equal to the number of meals that would have been provided to the needy.
If a substitute must be given in place of the sacrificial animals, or if offering them becomes impossible, then the matter of its value, the number of poor to be fed, or the number of fasts to be observed shall be determined by two upright men from among the Muslims. This en-sures that those guilty of the offense have no opportuni-ty to show leniency toward themselves.
4. The fourth directive is that if those traveling for Ḥajj or ʿUmrah are prevented at some point and cannot proceed further, then they should send a sacrificial animal—whether a camel, cow, or goat—to Makkah for sacrifice. If that is not possible, they should perform the sacrifice at that very place, shave their heads, and come out of the state of iḥrām. That will count as their Ḥajj or ʿUmrah.
In this matter, however, it must remain clear that whether the sacrifice is performed at such a place or in Makkah and Minā, shaving the head is not permissible before the sac-rifice. The only exception is if a person is sick or has some ailment of the head and is compelled to shave before offer-ing the sacrifice. In such a case, the Qur’an grants permis-sion to do so, but it must be compensated through fasting, giving charity, or offering another sacrifice. The number of days of fasting or the amount of charity for this expiation should be determined by the individual as he deems appropriate.
5. Pilgrims from outside who wish to perform Ḥajj and ʿUmra in a single journey can do so. They must first perform ʿUmra, undo theirIḥrām, and then enter into the state of Iḥrām again on the 8th of Dhū al-Ḥijja within Mecca to perform Ḥajj. This leniency is a concession by God due to the hardship of traveling twice. Therefore, they are to offer a sacrifice, which can be a camel, cow, or goat, whatever is available. If that’s not possible, they must fast for ten days: three during Ḥajj and seven upon their return. This shows that God prefers separate journeys for Ḥajj and ʿUmra. Therefore, the Qurʾān clarifies that this concession does not apply to those living near the Masjid al-Ḥarām.
6. The sixth directive is that pilgrims may depart from Minā on the 12th of Dhū al-Ḥijjah, or, if they choose, they may remain there until the 13th. God Almighty has made it clear that in either case there is no sin. What truly matters, therefore, is not the number of days spent in Minā, but that however long one stays, it is spent in the remembrance of God and in reverent fear of Him.
Sacrifice
In all religions of the world, sacrifice has been a central means of seek-ing closeness to God Almighty. Its essence is similar to that of Zakāt yet it is not primarily a sacrifice of wealth—but a symbolic offering of one’s life, which is represented by the animal offered in its place.
The History of Sacrifice
Its history begins with Adam (PBUH). The Qurʾān narrates that when his two sons, (Abel and Cain), presented their offerings to God Almighty, one was accepted, while the other was not. The Bible clearly states that on this occasion, Abel had offered the sacrifice of some of the firstborn of his sheep and goats.
This practice, evidently, must have continued thereafter. Hence, its traces can be found in all religions. However, this act of worship certainly did not attain its full significance, eminence, and universal-ity until after the sacrifice performed by Prophet Abraham (PBUH). When he was commanded to substitute his son with an animal, God Almighty stated that He had redeemed Ishmael with a great sacrifice. This meant that Abraham’s vow was accepted, and henceforth, people would commemorate this event through their own sacrifices. During Ḥajj, ʿUmra, and on the day of ʿĪd al-ʾAḍḥā, This is the sacrifice we meticulously perform as a supererogatory act of worship.
The Purpose of Sacrifice
The purpose is to express gratitude to God Almighty.When we symbolically sacrifice our lives through the offering of animals and present them before the Lord, we essentially express thanks for the guidance of submission and humility, which was demonstrated by Prophet Abraham (PBUH) through the sacrifice of his only son. The recitation of Takbīr (Allāhu akbar: Allāh is the Greatest) and Tahlīl (Lā ilāha illā Allāh: There is no deity worthy of worship except Allāh) during this occasion further reinforces this purpose, serving as a reminder of God’s greatness and our devotion to Him.
Upon reflection, it represents the highest form of worship. As we and our animals face the Qibla—while the animal stands and is then laid in prostration—we proclaim, “Bismillah, allāhu akbar” (In the name of Allāh, Allāh is the Greatest). In dedicating the animal as an offering to God, we are, in reality, symbolically sacrificing ourselves to our Creator.
The Regulation of Sacrifice
The regulation is as follows:
•Sacrifice can be made of all types of livestock.
•The animal for sacrifice should be free from any blemishes and of appropriate age.
•The time for sacrifice begins after the ʿĪd al-ʾAḍḥā prayer on the 10th of Dhū al-Ḥijja. Its days are those designated for stay in Minā after returning from Muzdalifa, traditionally known as the days of Tashrīq.
•Apart from the sacrifice, it is also a Sunna to proclaim Takbīrs — repeated declarations of “God is the Greatest” — after every congregational prayer during these days. The directive to recite the Takbīrs after prayers is general, with-out any specific wording prescribed by the Sharia.
•The meat of the sacrifice can be consumed by the offerors themselves without hesitation and can also be fed to others.