(Reference: Dr. Imran Khan & Mufti. Shah Rafi Uddin Hamdani (2020), Seerat Encyclopedia of Muhammad ﷺ, Article: 51, Seerat Research Center Karachi, Pakistan, Vol. 2, Pg. 995-1010.)

The concept of religious rituals and worship in the Islamic civilization was revolutionary. It did not only connect humankind with God but also enabled the humans to become more civilized, humane and be a positive contributor for the society. Hence, the religious rituals of the Islamic civilization revolutionized the ancient society and helped it progress with sound, moral and ethical values. Such results were never found in any other religious rituals of other major civilizations.

The religious practices which were made obligatory for the Muslims before anything else shed some light on the nature of Islam. They bear eloquent witness to the fact that in Islam spiritual regeneration is the bed-rock on which social and political structures are to be raised. Without devotion to Allah, and without surrendering oneself to His Will, one cannot fulfil the demands of religion. The genius of Islam is thus spiritual first and temporal afterwards and even the temporal power owes all its strength to the fountain-head of religion in order to direct it along healthy channels. ¹

The major rituals of Islam or its pillars were summarized in the hadith quoted below:

وعن ابن عمر قال: قال رسول اللّٰه صلى اللّٰه عليه وسلم: " بني الإسلام على خمس: ‌شهادة ‌أن ‌لا ‌إله ‌إلا ‌اللّٰه وأن محمدا عبده ورسوله وإقام الصلاة وإيتاء الزكاة والحج وصوم رمضان ". ²

Abdullah bin Umar narrated that the Prophet said: Five things form the foundation of Islam: The testimony that there is no God but Allah and Muhammad is his bondsman and Messenger, establishing the prayer (salah), payment of zakat, performing hajj and fasting in the month of Ramadan.

Testifying the oneness of God and acknowledging that Prophet Muhammad is his bondsman and the last Messenger is the first pillar of Islam, also known as Tawhid. Through this testimony, a person declares that he has become a Muslim. The other pillars of Islam are designated below:

Prayer

Worship, according to Islam is a means of purifying a man’s soul as well as his practical life. ³ It is a cleanser for a living person, not for a putrid corpse. Purification removes the accidental dust which accumulates on the living heart. Those things which infrequently affect people in their lives and corrode their minds have even more means to remove them. ⁴

Prayer, the second pillar of Islam, entails the worship of God five times a day in the prescribed manner. This mode of worship, laid down for humankind by God through his prophets, is so all embracing that one cannot imagine any superior way of worshipping. ⁵

The concept of prayer in the Islamic civilization was totally unique, understandable and relatable, unlike the concept of prayer in other civilizations. It was not based on a contract of exchange - as believed by the Romans, did not involve any eccentric or cultic practices - as believed by many ancient civilizations, and did not need a special priest for initiation. In fact, it could be offered by the individual alone but it was preferred and recommended that it was offered in congregation (to promote unity in the society).

However, prayer was not obligatory for the Muslims from the beginning, but still, Prophet Muhammad and his companions used to pray so that they could become nearer to God and seek his contentment. Prayer became obligatory on the night of Ascension, 1.5 years before the Hijrah (migration of the Holy Prophet ). ⁶ The Muslims were gifted with three types of prayers, namely Fard (Obligatory), Wajib (Mandatory) and Nafil (Optional). The verse which made prayer compulsory for all Muslims is stated in the Holy Quran as:

إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا 103⁷

Indeed, prayers are a time bound obligatory duty upon the Muslims.

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ 43⁸

And keep the (obligatory) prayer established, and pay the charity, and bow your heads with those who bow.

This verse informed the Muslims that prayer was compulsory for them and had to be prayed during the prescribed 5 times every day. ⁹ The second verse emphasizes the obligation of performing prayer in congregation. ¹⁰ The congregational order was also taught by the Holy Prophet . The front row was of male adults, behind them stood children, ¹¹ and behind the children stood the women. ¹² If the congregation was missed due to a genuine reason then the person could pray at the masjid or at home or any clean place because the Holy Prophet had taught the Muslims that the world had been made a masjid (place for praying) for him (and his followers). ¹³

If the Muslims were in a journey, then a special order was issued for their relaxation. They were ordered to pray Salat-ul-Qasr (a shortened form of prayer) if all the conditions for it were met ¹⁴ and were also given a special relaxation in the case of wars. ¹⁵

The timings of the prayer were revealed through Jibrael on Prophet Muhammad . ¹⁶ The Holy Prophet’s prayers were shorter when he prayed in congregation as compared to isolation. He would stand still for so long that at times, his feet would get swollen. ¹⁷ This was a lesson for the Muslims that they needed to keep the congregational prayers brief for the convenience of people and extend their solitary prayers, so that they could be closer to their God Almighty.

Prior to the performance of the prayer, the Muslims were taught that it was necessary for the person to perform wudu (ablution) in normal conditions, if the person was impure (had indulged in intercourse) then it was mandatory for him to perform Ghusl (bath). In ablution the hands, the face and feet were washed with water, ¹⁸ and this washing is done in order to remind the person that he should always lead a life of purity. Moreover, women who were menstruating were relaxed from their obligatory prayers. ¹⁹

Then, by reciting the words ‘God is Great’ the person enters in to the prayer or salat. ²⁰ This is to acknowledge that all greatness belongs to God. Thus, it reminded humankind that the proper attitude was to lead a life of modesty and humility. ²¹ Ritually, the prayer had various stages: bowing low, prostrating oneself. And standing and kneeling before God. In assuming these various postures, the congregation demonstrates their submission to the lord. ²²

By reciting some verses from the Holy Quran in prayer, the devotees refreshed his memory about God’s commandments for humanity. Then the kneeling and prostration before God, physically expressed the idea that the only course that befits him is to lead his life as a submissive servant of God.

The prayer was concluded by turning the face first to the right side, then the left and each time uttering the words ‘Assalamualaikum Warahmatullah’ (peace and blessings of God be upon you). This was the demonstration of the fact that spiritually conditioned by prayer, the devotees then entered in to the world with no other thoughts and feelings in their minds but those of mercy towards others and peace for all humankind. Prayer in the Islamic civilization turned the resolve of the Muslims to remain peaceful members of society, and to harbor no ill feelings towards anyone. ²³

Besides the five daily prayers, there were other prayers, designated for particular times and special occasions, which are intended to supplement them, and to reinforce this state of mind induced by them. There are prayers for the fulfilment of some great needs, ²⁴ for seeking the help of God in some difficult tasks, or ventures, ²⁵ (when the supplicant offered two rakats of prayer) as well as prayers to be said in the context of extraordinary events or special individual needs. If there was a scarcity in rainfall, Muslims were encouraged to pray Salat ul Istisqa (prayer for rain) ²⁶ and Salat ul Kusuf (during the solar eclipse). ²⁷ Tahajjud was the prayer offered in the early hours of the morning (just before the morning obligatory prayer time starts) as nawafil (optional prayer) to be closer to God. ²⁸ This time has been chosen as the most peaceful and quiet period in all of the 24 hours, during which it is easier for the devotee to give his wholehearted attention to the substance of the prayer. The fact that he has to forego his sleep-in order to recite the prayer inculcates the virtue of self-denial. Then there are the congregational prayers on Fridays and Eid festivals, funeral prayers and many others, such as the prayer to be said on visiting a place for the first time. ²⁹

If the prayer was only, ritually performed, without proper attention, it was thrown back at the face of the worshipper ³⁰ instead of being accepted in the majestic court of Almighty God as per Prophet Muhammad’s declaration. Regarding performing the prayer in the best way, Prophet Muhammad said:

عن أبي هريرة قال:كان النبي صلى اللّٰه عليه وسلم بارزا يوما للناس، فأتاه جبريل فقال: ما الإيمان؟ قال: (أن تؤمن باللّٰه وملائكته وبلقائه ورسله وتؤمن بالعبث). قال: ما الإسلام؟ قال: (الإسلام: أن تعبد اللّٰه ولا تشرك به، وتقيم الصلاة، وتؤدي الزكاة المفروضة، وتصوم رمضان). قال: ما الإحسان؟ قال: (أن تعبد اللّٰه كأنك تراه، فإن لم تكن تراه فإنه يراك) . ³¹

Abu Hurairah narrated that one day while the Holy Prophet was sitting with a group of people, angel Jibrael came to him (in the form of a man) and asked: … what is Ahsan (essence of sincerity)? Prophet Muhammad replied: to worship Allah as if you are seeing Him, and if you cannot achieve this state of devotion then consider that He is watching you.

This meant that when a person is praying, s/he needs to stay alert that God is watching him. When the Muslim becomes conscious of the fact that God is watching him/her, one will be extremely nervous, because God is the All Supreme and All Powerful who may obliterate the person before a blink of an eye if that person commits any misdeed in the prayer or in life. But that person is not, even though the person knows that s/he commits some form of misdeeds every day. This makes him/her realize that God is not only All Powerful, but is extremely Merciful as well. Then the Muslim also realizes that despite his misdeeds, still, every day s/he is rewarded with numerous blessings in the form of material and immaterial things. This opens his eyes to the fact that along with being All Powerful and Merciful, God is also extremely Gracious and Generous. This makes him/her wonder that why is God so Merciful and Generous towards him/her even though s/he is not a perfect Muslim? Then, the answer comes to him (mentioned in the Holy Quran and Ahadith) that God loves him/her and every single creation of His. It’s a natural phenomenon that when a person gets to know that s/he loved by someone, s/he also starts to get affectionate towards that person as well, but when s/he realizes that s/he is being loved by such a Supreme Being, s/he not only responds by Love for God, but also ensures that s/he does what the Supreme Being orders him/her to do, and avoid what He has prohibited. When this process is repeated five times every day, then, the result is perfection. Each Muslim becomes a shining star who not only becomes an obedient bondman of God, but an eminent human who contributes in creating a perfectly harmonious society.

Prayer in one respect is the worship of God and in another it is an acknowledgment of the divinity of God. It is to surrender before God, attributing all kinds of greatness to Him alone. In another respect, prayer prepared an individual to lead a worthy life among people, adopting an attitude of modesty, sympathy and goodwill in all his dealings. In short, prayer perfects humankind’s relation with God as well as with other human beings. ³²

Masjid (Mosque)

Masjid, translated in to English as Mosque which refers to ‘a place of self-prostration’. ³³ The mosque was built so that people may visit it to read the book of God, to remember their Creator, and hear His commandments on how they should lead their lives. More importantly, when the Muslims prayed there in congregation five times a day, they got to meet each other and this promoted unity in the society. Apart from the congregational prayer, the Muslims would also come there to pray individually. ³⁴

In Makkah, the Muslims had been unable to offer their prayers openly in congregation. Now that the peaceful conditions of Medina permitted public prayers, a special call to prayer which succinctly summed up the basic teachings of Islam (i.e., belief in the divinity of One God, belief in the Prophethood of Muhammad ﷺ, the incalculable blessings of prayer and its utmost importance) was instituted and that by the human voice, instead of the Jewish trumpet or the Christian bell. ³⁵

Hence, at Quba the first mosque was constructed by Prophet Muhammad in the first year of Hijra. ³⁶ The foundation of this mosque was laid by the hands of Prophet Muhammad . He worked alongside his companions for the construction of the mosque even though they tried their best to take all the work from his hands. ³⁷ After that, the Holy Prophet entered Madinah and constructed Masjid Al-Nabwi (The Mosque of the Prophet). This masjid was made on a plot which belonged to two children. Prophet Muhammad offered to pay its price but the children did not accept it and gave it as a gift. ³⁸

The Holy Prophet along with his companions started the construction work for the masjid and each person helped in the cause according to their capacity. ³⁹ Prophet Muhammad guided them to build the structure of the mosque similar to the structure constructed by Moses with simplicity and forbade his companions to add any extravagance to it. ⁴⁰

Fasting

The guidance of Prophet Muhammad in Ramadan was the most complete and perfect for achieving the desired objective with ease. ⁴¹ Fasting in Ramadan was made obligatory in the second year following the Hijrah, ⁴² so until his demise, he had fasted nine Ramadan. The verse which made fasting obligatory in the month of Ramadan was:

يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ 183⁴³

O People who Believe! Fasting is made compulsory for you, like it was ordained for those before you, so that you may attain piety.

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ ... 185⁴⁴

The month of Ramadan in which was sent down the Quran – the guidance for mankind, the direction and the clear criteria (to judge between right and wrong); so, whoever among you witnesses this month, must fast for the (whole) month.

Like most other injunctions of Islam those relating to fasting were revealed gradually. In the beginning, Prophet Muhammad had instructed the Muslims to fast three days in every month, though this was not obligatory. When the injunction in the present verse was later revealed in 2 A.H., a degree of relaxation was introduced. ⁴⁵ A choice was given between fasting and feeding a poor person for each day, and then the choice was abrogated and fasting was made obligatory. Then, feeding the poor remained an option only for the extremely old men and women who fast with difficulty; they were allowed to feed the poor for each day missed. ⁴⁶ Sick and travelling persons were permitted to break the fast and compensate the missed days later. ⁴⁷ The same applied to pregnant or nursing women if they feared harm to themselves.

During this fast, a Muslim abstains from food, water and sexual intercourse from sunrise till sunset in obedience to the command of God. ⁴⁸ This act is performed in order to reduce man’s materialism and increase his spirituality, so that he may be able to lead a truly spiritual life in this world. In the process he spends more time in the worship of God.

Fasting awakes in the man the feeling of gratefulness. The temporary deprivation of food and water stresses for him the importance of these things as divine blessings. Then, when he partakes of food and water after having experienced hunger and thirst, he can feel how truly precious is the food and water provided to him abundantly by God. This experience increases manifold his feelings of Gratitude to God. Fasting also produces moral discipline within the man by restricting some things so that the devotee is trained to lead a life of self-restraint and not of uncontrolled lust. ⁴⁹ What the speed-breaker does for the speeding motorist, fasting does the same for the devotee. By having a curb put on his various desires for one month at a time, a man is trained to lead a life of self-restraint for the whole year, making no attempts to exceed the limits set by God. Moreover, in the month of Ramadan, man engages more in more in the worship of God and in the recitation of the Holy Quran.

The act of fasting in its original sense was so dear to God that the Holy Prophet said: By Him in Whose hands my soul is, the smell coming out from the mouth of a fasting person is better before Allah than the smell of musk. ⁵⁰ On the other hand, if someone just fasted superficially and did not stay from socially evil acts and sins, the Holy Prophet said: Whoever does not give up lying and acting on lies and evil actions, Allah is not in need of his leaving his food and drink. ⁵¹ It clearly means that fasting of such individuals was not accepted.

Fasting is in short, a training course. Its purpose is to place man on a special spiritual plane for one month so that he may be better able to lead the life of a true devotee of God and a lover of humanity. ⁵²

Hajj

The term Hajj generally means ‘pilgrimage’ but fails to give the exact significance ⁵³ because Hajj is not simply a communal holy journey like in other religions but it is the depiction of sincere actions of Allah’s sacred apostles, bondmen and angels which consequently turns a human into a firm believer who repents for his past sins and tries to lead a pious life from thereon. It is obligatory only for those who are in good health and can afford the expenditures to perform it. ⁵⁴ The indigent and the sick or disabled are excused. In order to perform hajj, the individual leaves for Makkah and Madinah. When the Muslims reach the borders of the sacred territory (Meeqat), around Makkah, they put off the ordinary dress and put on by way of a religious uniform two sheets of cloth, called Ahraam which consist of a lion cloth and a shoulder cover for men, and a complete dress for women. The men are required to remain bare-headed and the women are required not to cover their faces. Then the Muslims go to Arafat, in the suburbs of Makkah, to pass the day over there in meditation. At evening, s/he goes to Muzdalifah and spends the night over there, and early next morning s/he goes to Mina which is on the outskirts of Makkah. There s/he passes three days, during which he lapidates Satan (Jimar) every morning, sacrifices a goat, pays a short visit to Kaabah for performing the ritual, sevenfold circumambulation and running through the hills of Safa and Marwah in front of the Kaabah. ⁵⁵

Muslims from all over the world participates in hajj and everyone is considered equal. There is no discrimination on the basis of race, sex, or social status. According to the teachings of Islam, all are one and one is all. ⁵⁶

In this way the Hajj becomes a means of linking the pilgrims to God and His messengers, and reminds him/her of the upright lives led by the pious servants of God. Over and above this, Hajj unites the worshippers from the world over. It refreshes the minds of the believers with the reality that although they belong to different races and different nations, the belief in God Almighty serves a strong basis for universal unity. However diverse in upbringing they may be, and whatever the country or nation to which they belong, in respect of their being worshippers of God, they are all one and will always remain united. Hajj in essence is an act of worship, but in practice affords many benefits affecting the entire Muslim brotherhood, one of these being national unity. ⁵⁷

Apart from Hajj (which is obligatory for eligible Muslims), Muslims also perform a minor pilgrimage known as ‘Umra. ⁵⁸ This pilgrimage is optional for all Muslims. The rituals of performing the ‘Umra include the Tawaf (circumambulation around the Kaabah), praying two rakah of nawafil, and the Sa’i (running between the hills of Safa and Marwa) while in Ahraam (the religious uniform described above). ⁵⁹ Umrah is mentioned in the Holy Quran as:

وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ... 196⁶⁰

And perform Hajj (greater pilgrimage) and Umrah (lesser pilgrimage) for Allah.

In pre-Islamic Arabia, the Arabs used to perform Hajj and Umra, but not for God Almighty only, but rather they would associate their forged gods with Him as well. In this verse God told his creation that they should perform pilgrimage for Him only since He is All Supreme, Almighty and the Ultimate Truth. ⁶¹ Hence, like Hajj, Umrah was basically a symbolic expression of man’s full surrender before his lord. Through these acts which make up Umrah, the servants of God make a covenant of giving themselves entirely up to their creator.

Zakat

Holy Quran recognizes that wealth is the basis and the essential means of the subsistence of humanity. ⁶² Therefore, it should not be surprising that payment of tax to the government has been raised by Prophet Muhammad to the dignity of an article of faith and one of the four fundamental rites of religion along with prayer, fasting and pilgrimage. In Islam, one does not pay a tribute to the chief for his personal luxury and vanity - as was seen in the case of other civilizations - but one pays his dues, as a right connected with the collectivity, and more particularly in favor of the needy, and for the purpose of growing and purifying one’s self, as in the etymological sense of the term Zakat. ⁶³ It was made obligatory in the 2nd year of Hijra ⁶⁴ according to which a fixed amount (2.5%) is deducted at the end of each year from the wealth of people who are well off. In this way the remaining wealth is purified. By one part of it being given to the cause of God, the rest is rendered lawfully usable for the almsgiver.

Deducting Zakat from one’s earning is a material acknowledgement of the fact that the actual giver is God. Since the giver is God, the recipient is duty bound to spend in His cause. The law of Zakat is to take from those who have wealth and give it away to those who do not. This rotation of wealth is a way to balance social inequality. In this way the wealthy are reminded of what is due from them to those who are less well favored in life or who are totally destitute. ⁶⁵

Zakat is mandatory for all Muslim male & female adults who have either 7.5 tola of Gold, or 52.5 tolas of silver or goods worth the amount of silver, stock of business goods or cash whose value is equivalent to 52.5 tolas of silver, which is excess from the necessary expenditures and is in possession for a complete year. On these assets, a 2.5% Zakat is mandatory ⁶⁶ so that it can be distributed amongst the poor. The people who are eligible to receive Zakat are identified by the Holy Quran as:

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ 60⁶⁷

The obligatory charity is only for the destitute and the really needy, and those who collect it, and for those in whose hearts the love of Islam needs to be instilled, and to free slaves, and to debtors, and in Allah’s cause, and to the traveler; this is decreed by Allah; and Allah is All Knowing, Wise.

Zakat is a social duty, discharged in the form of an act of Islamic worship, to purge people’s hearts of all traces of miserliness and a grudging love of money. It establishes a bond of mutual care and compassion between all people in the Muslim community. It gives human life, an element of loving care while providing a comprehensive system of social security. It retains at the same time its essential nature of being an act of worship which strengthens the bond between man and God, as well as the social human bond ⁶⁸ because it removes the love of wealth from the heart of an individual.

At times of Prophet Muhammad , all the Zakat was collected and submitted to him (since he was the head of the state), but unlike the heads of other civilizations, who used to usurp the taxes for their luxuries, Prophet Muhammad formally declared that the revenues (Zakat) of the Muslim state, coming from Muslim tax payers were religiously forbidden to him and to all members of his tribe ⁶⁹ including his family and children.

During the era of Prophet Muhammad and the first two caliphs, all the taxes were collected by the government and spent upon the people as directed by the Holy Quran, but later on, in his caliphate, Uthman decided that Muslims could spend Zakat directly to its beneficiaries mentioned in the Holy Quran ⁷⁰ since the boundaries of the Islamic state had extended and it had become extremely difficult and expensive to collect Zakat from those areas which were far away and had few Muslims.

Zakat is an important part of the Islamic code of Ethics. On the one hand, Zakat purifies the giver’s feelings like miserliness and selfishness, and generates the spirit of generosity and humanitarianism. On the other hand, the receiver also benefits in the sense that the person begins to consider others as his brothers and well-wishers. Thus, the feelings of jealousy and revenge are eliminated from the heart and are replaced by the feelings of love and respect.

Since this zakat is given for the cause of God, its most important value is that it is an act of worship. True, it is distributed among the people, but in its essence, it becomes a means of linking the giver with God, and taking man closer to Him. Zakat in spirit is an act of worship, while in its external form it is the carrying out of an act of social service. ⁷¹

Festivals

The Islamic festivals unlike the religious festivals of other civilizations are totally devoid of immoral, unethical and irreligious acts. The basic purpose of these festivals is to provide happiness to humanity, unite them, and train them to be thankful to God Who showers limitless blessings upon them. These festivals not only provide happiness to the rich or the pseudo religious clerics -as was found in other civilizations - but ensures that distribution of gifts and other benefits from the rich to the poor so that the poor can enjoy and celebrate as well. The major festivals celebrated by Muslims are Eid-ul-Fitr, Eid-ul-Adha, Shab-e-Qadar, and Friday prayer.

Two Eids

Festivals are an essential means for keeping collective memory pulsating with life, for shaping collective consciousness, for sustaining unity and cohesiveness. The three days of Eid are a celebration, with special clothes, perfumes, foods and sweets unique to this time of year, including visits from family and friends, and gift giving. In Muslim-majority countries, Eid often marks a time for repairing broken relationships, including amnesty for prisoners and debtors. ⁷²

Eid-ul-Fitr

The celebration of Eid-ul-Fitr, or the feast of the breaking of the fast, actually marks the end of Ramadan ⁷³ which is celebrated on the 1st of Shawwal, the 10th month of Islamic Calendar. The first thing which the Muslims do on Eid day is to assemble for the congregational prayer immediately or very soon after sunrise. ⁷⁴ The sunnah of Prophet Muhammad which is generally followed on Eid-ul-Fitr is to always eat an odd number of dates ⁷⁵ then to wear the best clothes, put on perfume (itar) and go to the ground to offer the Eid’s prayer. It is also a sunnah of Prophet Muhammad to take a different route for going and a different route when coming back. ⁷⁶ After the obligatory Eid prayer, the sermon is delivered ⁷⁷ with special reference to sadqat-ul-fitr, submission to the will of God, preparation for the life to come, and even affairs of state. The congregation is attended by Muslim men, women and children ⁷⁸ in which they are taught to spend their lives according to the teachings of Islam.

Eid-ul-Adha

Eid-ul-Adha is celebrated on 10th of Dhulhijja, the 12th and the last month of Islamic Calendar in which Muslims celebrate and honor the tradition of the Prophet Abraham by sacrificing a prescribed animal and distributing the meat to those, who are in need. Only those people are stated to conduct the sacrifice who can afford it. As the Holy Quran states:

فَصَلِّ لِرَبِّكَ وَانْحَرْ 2⁷⁹

So, offer the prayers for your Lord, and perform the sacrifice.

This verse alluded towards the Eid-ul-Adha prayer and the sacrifice. ⁸⁰ From 10 to 13 Dhulhijja, Muslims recite Takbeer Tashriq i.e. Allahu Akbar, Allahu Akbar, La Ilaha Illal Lahu Wallahu Akbar, Allahu Akbar, Wa Lillahil Hamd. ⁸¹ On this day, Muslims firstly offer the Eid prayer after sunrise (then attend the sermon) and then return to sacrifice the animal. ⁸² The animals prescribed by the Holy Prophet ﷺ included ram, ⁸³ lamb, goat, cow or camel. ⁸⁴ Muslims are prescribed to slaughter them with their own hands after reciting the takbir: Allahu Akbar which means God is the Greatest. ⁸⁵ This practice is done in the following of Prophet Abraham but its main purpose is to sacrifice the wishes of the sacrificer for the sake of God. Additionally, sacrifice of young or sick animals is forbidden. ⁸⁶ Moreover, Prophet Muhammad encouraged the people to distribute the meat amongst the poor. ⁸⁷

Shab-e-Qadar (Night of Destiny)

For the importance and explanation of this festival of Muslims, God revealed a complete surah in the Holy Quran which is as follows:

إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ 1 وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ 2 لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ 3 تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ 4 سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ 5⁸⁸

We have indeed sent down the Qur’an in the Night of Destiny. And what have you understood, what the Night of Destiny is! The Night of Destiny is better than a thousand months. In it descend the angels and Jibreel , by the command of their Lord – for all works. It is peace until the rising of dawn.

This surah speaks about the promised great night which the Muslims celebrate with joy and prayer. It is the night of perfect communion between this world and the supreme society. It was on this night that the revelation of Holy Quran started on Prophet Muhammad , an event unparalleled in the history of mankind for its splendor and the significance it has for the life of mankind as a whole. ⁸⁹

Prophet Muhammad told his companions to search this night in the odd nights of the last ten days of Ramadan, but some of his companions point out that Holy Prophet said that the Night of Destiny occurs on 27th of Ramadan. ⁹⁰ Holy Prophet described great excellences and virtues of the good acts and devotions of this night. The one who remained in worship for the sake of Allah during this night will have all his previous sins forgiven. ⁹¹

The verse also states that the Night of Destiny is better than a thousand months. And a thousand months also does not imply 83 years and 4 months exactly, but a very long period of time. Therefore, the verse means that in this one night a task was accomplished for the welfare of humankind the like of which had not been accomplished even during an indefinitely long period of history ⁹² and all this is only because, Allah revealed His holiest book of Quran in this dignified night which is a complete code of life and the truest guide for mankind whose receiving is better than to get the whole World.

Congregational Prayer of Friday

Friday or Jum’ah was called Al-A’rubah in pre-Islamic Arabia. ⁹³ Jum’ah is derived from ‘Jamma’a’ which means ‘to gather’ and practically, the term referred to the congregation of people for the Friday prayer. ⁹⁴ Prophet Muhammad led the first congregational Friday prayer in the first year of Hijra in Quba. ⁹⁵ This Friday prayer was later on made obligatory for Muslims ⁹⁶ (every week) at the place of Zohar prayer. Moreover, sermons are given to educate the people regarding worldly affairs and the hereafter at every Friday before this prayer. ⁹⁷ On this day, the Muslims are recommended to bath (ghusl), clean their teeth using the Miswak or otherwise, wear out clean clothes (which a person could afford) and wear perfume before coming to the Mosque. ⁹⁸ When the call for prayer is given, the Muslims are instructed to abandon all businesses and come to the mosque for prayer. ⁹⁹ However, the Muslims are not barred all day from doing their business or other works. This limit is only for a very short period of time and that too so that they may get education, pray and after the prayer, meet other people whom they don’t get to meet during other days. This way, social unity is also strengthened. ¹⁰⁰

Ritual in Islam are clear, concise, easy to perform, modest, and pure which were divinely revealed to serve as a medium to get closer to God, unlike the rituals of other ancient civilizations which were obscene, immoral, human-made and had nothing to do with religion. Furthermore, these rituals helped the individual in forming a society which was not only obedient to God Almighty, but took care of the rights of other human beings and other creatures – a trait which was not present in people of other ancient civilizations.

---

• ¹  Abdul Hameed Siddiqui (1975), Main Springs of Western Civilization, Islamic Book Centre, Lahore, Pakistan, Pg. 75-76.
• ²  Muhammad bin Abdullah Al-Khateeb At-Tabrezi (2011), Mishkat-ul-Masabih, Maktaba Al-Asriya, Beirut, Lebanon, Vol. 1, Pg. 16.
• ³  Shamsuddin Khalid Ahmad (1989), The Voice of Islam, Jamiat-ul-Falah, Karachi, Pakistan, Vol. 36, No. 5 & 6, Pg. 8.
• ⁴  Muhammad Al-Ghazali (1999), Fiqh-us-Seerah: Understanding the life of Prophet Muhammad ﷺ, International Islamic Federation of Student Organizations, Riyadh, Saudi Arabia, Pg. 159-160.
• ⁵  Maulana Wahiduddin Khan (2015), Islam as It is (Translated by: Farida Khanam), Goodword Books, New Delhi, India, Pg. 63.
• ⁶  Abu Abdullah Muhammad bin Ismail Al-Bukhari (1999), Sahih Bukhari, Hadith: 349, Darussalam, Riyadh, Saudi Arabia, Pg. 62.
• ⁷  Holy Quran, Al-Nisa (The Women) 4: 103.
• ⁸  Holy Quran, Al-Baqarah (The Cow) 2: 43.
• ⁹  Muhammad Karam Shah Al-Azhari (2014), Zia-ul-Quran, Zia-ul-Quran Publications, Lahore, Pakistan, Vol. 1, Pg. 384-385.
• ¹⁰  Abul Fida Ismail Ibne Kathir (2003), Tafseere-Ibne-Kathir (Abridged), Darussalam, Riyadh, Saudi Arabia, Vol. 1, Pg. 211.
• ¹¹  Abu-Dawud Sulayman bin Al-Ash’as Al-Sajistani (2009), Sunan Abi Dawud, Hadith: 677, Darussalam, Riyadh, Saudi Arabia, Pg. 146.
• ¹²  Abu Abdul Rahman Muhammad Nasiruddin Albani (2003), At-Taleeqat Al-Hassan ala Sahih Ibn Habban, Dar Bawazir lil Nashar wa Tauzi, Jeddah, Saudi Arabia, Vol. 4, Pg. 70.
• ¹³  Abu Abdullah Muhammad bin Ismail Al-Bukhari (1999), Sahih Bukhari, Hadith: 438, Darussalam, Riyadh, Saudi Arabia, Pg. 76.
• ¹⁴  Holy Quran, Al-Nisa (The Women) 4: 101
• ¹⁵  Holy Quran, Al-Nisa (The Women) 4: 102
• ¹⁶  Abu-Dawood Sulayman bin Al-Ash’as Al-Sajistani (2009), Sunan Abi Dawood, Hadith: 393, Darussalam, Riyadh, Saudi Arabia, Pg. 91.
• ¹⁷  Abu Bakr Abdul Razzaq bin Hummam Al-Sanaani (N.D.), Al-Musannaf, Al-Majlis-ul-Ilmi, India, Vol. 3, Pg. 50.
• ¹⁸  Holy Quran, Al-Maida (The Table Spread) 5: 6
• ¹⁹  Muslim bin Al-Hajjaj Al-Neshapuri (2000), Sahih Muslim, Hadith: 224, Darussalam, Riyadh, Saudi Arabia, Pg. 114.
• ²⁰  Holy Quran, Al-Muddassir (The Cloaked One) 74: 3
• ²¹  Maulana Wahiduddin Khan (2010), Principles of Islam, Goodword Books, New Delhi, India, Pg. 108.
• ²²  Maulana Wahiduddin Khan (2015), Islam as It is (Translated by: Farida Khanam), Goodword Books, New Delhi, India, Pg. 62.
• ²³  Maulana Wahiduddin Khan (2010), Principles of Islam, Goodword Books, New Delhi, India, Pg. 108-109.
• ²⁴  Muhammad bin Yazeed Abu Abdullah Al-Qazweeni (2009), Sunan Ibne Majah, Hadith: 1384, Darussalam, Riyadh, Saudi Arabia, Pg. 243.
• ²⁵  Ibid, Hadith: 1383, Pg. 242.
• ²⁶  Abu-Dawood Sulayman bin Al-Ash’as Al-Sajistani (2009), Sunan Abi Dawood, Hadith: 1173, Darussalam, Riyadh, Saudi Arabia, Pg. 242.
• ²⁷  Abu Abdullah Muhammad bin Ismail Al-Bukhari (1999), Sahih Bukhari, Hadith: 1040, Darussalam, Riyadh, Saudi Arabia, Pg. 167.
• ²⁸  Holy Quran, Bani Israel (The Descendants of Israel) 17: 79
• ²⁹  Maulana Wahiduddin Khan (2015), Islam as It is (Translated by: Farida Khanam), Goodword Books, New Delhi, India, Pg. 65.
• ³⁰  Abu-ul-Qasim Suleman bin Ahmed At-Tibrani (N.D), Al-Mu’jam-ul-Awsat, Dar-ul-Haramain, Cairo, Egypt, Vol. 3, Pg. 263.
• ³¹  Abu Abdullah Muhammad bin Ismail Al-Bukhari (1999), Sahih Bukhari, Hadith: 50, Darussalam, Riyadh, Saudi Arabia, Pg. 12.
• ³²  Maulana Wahiduddin Khan (2010), Principles of Islam, Goodword Books, New Delhi, India, Pg. 108-109.
• ³³  Louis Maluf (1994), Al-Munjid, Dar-ul-Isha’t, Karachi, Pakistan, Pg. 457.
• ³⁴  Maulana Wahiduddin Khan (2010), Principles of Islam, Goodword Books, New Delhi, India, Pg. 80-81.
• ³⁵  Abdul Hameed Siddiqui (1975), Main Springs of Western Civilization, Islamic Book Centre, Lahore, Pakistan, Pg. 75-76.
• ³⁶  Ahmed bin Ali bin Hajar Al-Asqalani (1960), Fath-ul-Bari Sharah Sahih Bukhari, Dar-ul-M’arifa, Beirut, Lebanon, Vol. 7, Pg. 244.
• ³⁷  Abu-ul-Qasim Suleman bin Ahmed At-Tibrani (1994), Al-M’ujam-ul-Kabeer, Maktaba-tu-Ibne Taymiya, Cairo, Egypt, Vol. 24, Pg. 318.
• ³⁸  Muhammad bin Yusuf As-Salihi As-Shami (1993), Subul-ul-Huda wal Rishad, Dar-ul-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 335.
• ³⁹  Ali bin Ahmed As-Shafi & Nooruddin Abul Hasan Al-Samhodi (1998), Wafa-ul-Wafa bi Akhbar-e-Dar-e-Mustafa, Dar-ul-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 257.
• ⁴⁰  Abul Fida Ismail Ibne Kathir (1976), As-Seerat-ul-Nabawiya, Dar-ul-M’arifa lil Taba’ati wa Nashri wa Tawz’i, Beirut, Lebanon, Vol. 2, Pg. 304.
• ⁴¹  Dr. Adel Ibne Ali As-Shiddy (N.D), Forty Encounters with the Beloved Holy Prophet ﷺ: His Life, Manners and Characteristics, King Saud University, Riyadh, Saudi Arabia, Pg. 18.
• ⁴²  Abul Fida Ismail Ibne Kathir (1976), As-Seerat-ul-Nabawiya, Dar-ul-M’arifa lil Taba’ati wa Nashri wa Tawz’i, Beirut, Lebanon, Vol. 2, Pg. 546.
• ⁴³  Holy Quran, Al-Baqarah (Cow) 2: 183
• ⁴⁴  Holy Quran, Al-Baqarah (Cow) 2: 185
• ⁴⁵  Sayyid Abul Ala Mawdudi (1988), Towards Understanding the Quran (Translated By: Zafar Ishaq Ansari), The Islamic Foundation, Leicester, U.K., Vol. 1, Pg. 142-143.
• ⁴⁶  Holy Quran, Al-Baqarah (The Cow) 2: 184
• ⁴⁷  Holy Quran, Al-Baqarah (The Cow) 2: 184
• ⁴⁸  Holy Quran, Al-Baqarah (The Cow) 2: 187
• ⁴⁹  Abu Abdullah Muhammad bin Ismail Al-Bukhari (1999), Sahih Bukhari, Hadith: 1905, Darussalam, Riyadh, Saudi Arabia, Pg. 306.
• ⁵⁰  Abu Abdullah Muhammad bin Ismail Al-Bukhari (1999), Sahih Bukhari, Hadith: 1904, Darussalam, Riyadh, Saudi Arabia, Pg. 306.
• ⁵¹  Ibid, Hadith: 1903
• ⁵²  Maulana Wahiduddin Khan (2010), Principles of Islam, Goodword Books, New Delhi, India, Pg. 58-59.
• ⁵³  Dr. Muhammad Hamidullah (1973), Introduction to Islam, Sh. Muhammad Ashraf Publishers, Lahore, Pakistan, Pg. 71.
• ⁵⁴  Holy Quran, Aale Imran (The Family of Imran) 3: 97.
• ⁵⁵  Dr. Muhammad Hamidullah (1973), Introduction to Islam, Sh. Muhammad Ashraf Publishers, Lahore, Pakistan, Pg. 71-72.
• ⁵⁶  Ali Shariati (N.D), Hajj (Translated by: Somayyah & Yaser), Free Islamic Literatures Incorporated, Ohio, USA, Pg. X.
• ⁵⁷  Maulana Wahiduddin Khan (2010), Principles of Islam, Good Word Books, New Delhi, India, Pg. 29-30.
• ⁵⁸  Maulana Badar-uz-Zaman Kiraniwi (2015), Al-Qamoos-ul-Fareed, Dar-ul-Ish’at, Karachi, Pakistan, Vol. 2, Pg. 1711.
• ⁵⁹  Ali bin Hajar As-S’adi (1998), Hadith Ali bin Hajar Al-S’adi ‘an Ismail bin Jaffar Al-Madani, Maktabat-ur-Rushd lil Nashar wa Tawz’i, Riyadh, Saudi Arabia, Vol. 1, Pg. 393.
• ⁶⁰  Holy Quran, Al-Baqarah (The Cow) 2: 196
• ⁶¹  Maulana Ameen Ahmed Islahi (2016), Tadabbur-e-Quran, Faran Foundation, Lahore, Pakistan, Vol. 1, Pg. 491.
• ⁶²  Holy Quran, Al-Nisa (The Women) 4: 5
• ⁶³  Dr. Muhammad Hamidullah (1973), Introduction to Islam, Sh. Muhammad Ashraf Publishers, Lahore, Pakistan, Pg. 75.
• ⁶⁴  Dr. Wahbah bin Mustafa Az-Zuhaily (N.D), Al-Fiqh-ul-Islami wa Adillatuhu, Dar-ul-Fiqh, Damascus, Syria, Vol. 3, Pg. 1792.
• ⁶⁵  Maulana Wahiduddin Khan (2010), Principles of Islam, Goodword Books, New Delhi, India, Pg. 169-170.
• ⁶⁶  Abul Barakat Abdullah bin Ahmed An-Nasfi (2011), Kanz-ud-Daqaiq, Dar-ul-Bashair, Beirut, Lebanon, 209-210.
• ⁶⁷  Holy Quran, At-Taubah (The Repentance) 9: 60
• ⁶⁸  Sayyid Qutb (2016), In the Shade of the Quran, The Islamic Foundation, Leicester, U.K., Vol. 8, Pg. 156.
• ⁶⁹  Abu Abdullah Muhammad bin Ismail Al-Bukhari (1999), Sahih Bukhari, Hadith: 1485, Darussalam, Riyadh, Saudi Arabia, Pg. 241.
• ⁷⁰  Dr. Muhammad Hamidullah (1973), Introduction to Islam, Sh. Muhammad Ashraf Publishers, Lahore, Pakistan, Pg. 75.
• ⁷¹  Maulana Wahiduddin Khan (2010), Principles of Islam, Goodword Books, New Delhi, India, Pg. 169-170.
• ⁷²  Natana J. De-Long Bas (2018), Islam: A Living Fatih, Anselm Academic, Minnesota, USA, Pg. 28-29.
• ⁷³  Ibid.
• ⁷⁴  Abu Abdullah Muhammad bin Ismail Al-Bukhari (1999), Sahih Bukhari, Hadith: 968, Darussalam, Riyadh, Saudi Arabia, Pg. 155.
• ⁷⁵  Abu Abdullah Muhammad bin Ismail Al-Bukhari (1999), Sahih Bukhari, Hadith: 953 Darussalam, Riyadh, Saudi Arabia, Pg. 153.
• ⁷⁶  Muhammad bin Eisa At-Tirmizi (2009), Sunan At-Tirmizi, Hadith: 541, Darussalam, Riyadh, Saudi Arabia, Pg. 186.
• ⁷⁷  Abu Abdullah Muhammad bin Ismail Al-Bukhari (1999), Sahih Bukhari, Hadith: 957, Darussalam, Riyadh, Saudi Arabia, Pg. 154.
• ⁷⁸  Muslim bin Al-Hajjaj Al-Neshapuri (2000), Sahih Muslim, Hadith: 2045, Darussalam, Riyadh, Saudi Arabia, Pg. 354.
• ⁷⁹  Holy Quran, Al-Kausar (Abundance/The Pond) 108: 2
• ⁸⁰  Abu Bakr Ahmed bin Ali Al-Jassas Razi (1405), Ahkam-ul-Quran, Dar Ihya-ut-Turas Al-Arabi, Beirut, Lebanon, Vol. 5, Pg. 375-376.
• ⁸¹  Abu Bakr bin Abi Shaibah (1988), Al-Kitab Al-Musannaf fi Ahadith wal Asar, Maktabat-ur-Rushd, Riyadh, Saudi Arabia, Vol. 10, Pg. 270.
• ⁸²  Abu Abdullah Muhammad bin Ismail Al-Bukhari (1999), Sahih Bukhari, Hadith: 5545, Darussalam, Riyadh, Saudi Arabia, Pg. 986.
• ⁸³  Muslim bin Al-Hajjaj Al-Neshapuri (2000), Sahih Muslim, Hadith: 1966, Darussalam, Riyadh, Saudi Arabia, Pg. 877.
• ⁸⁴  Muhammad bin Yazeed Abu Abdullah Al-Qazweeni (2009), Sunan Ibne Majah, Hadith: 3131, Darussalam, Riyadh, Saudi Arabia, Pg. 575.
• ⁸⁵  Abu Abdullah Muhammad bin Ismail Al-Bukhari (1999), Sahih Bukhari, Hadith: 5558, Darussalam, Riyadh, Saudi Arabia, Pg. 988.
• ⁸⁶  Muhammad bin Yazeed Abu Abdullah Al-Qazweeni (2009), Sunan Ibne Majah, Hadith: 3144, Darussalam, Riyadh, Saudi Arabia, Pg. 577.
• ⁸⁷  Muhammad bin Yazeed Abu Abdullah Al-Qazweeni (2009), Sunan Ibne Majah, Hadith: 3157, Darussalam, Riyadh, Saudi Arabia, Pg. 580.
• ⁸⁸  Holy Quran, Al-Qadar (The Destiny) 97: 1-5
• ⁸⁹  Sayyid Qutb (2016), In the Shade of the Quran, The Islamic Foundation, Leicester, U.K., Vol. 18, Pg. 207.
• ⁹⁰  Muslim bin Al-Hajjaj Al-Neshapuri (2000), Sahih Muslim, Hadith: 1785, Darussalam, Riyadh, Saudi Arabia, Pg. 309.
• ⁹¹  Abu Abdullah Muhammad bin Ismail Al-Bukhari (1999), Sahih Bukhari, Hadith: 35, Darussalam, Riyadh, Saudi Arabia, Pg. 9.
• ⁹²  Towards Understanding the Quran (Online Version): https://islamicstudies.info/tafheem.php?sura=97 &verse=1&to=5: Retrieved: 31-08-2019
• ⁹³  Abu Abdul Rehman Khalil bin Ahmed Al-Basri (N.D), Kitab Al-‘Ain, Dar wa Maktaba Hilal, Beirut, Lebanon, Vol. 2, Pg. 128.
• ⁹⁴  Abu Mansoor Muhammad bin Ahmed Al-Harwi (2001), Tehzeeb-ul-Lughat Dar Ihya-ut-Turath Al-Arabi, Beirut, Lebanon, Vol. 1, Pg. 254.
• ⁹⁵  Abdul Rehman bin Abi Bakr Jalaluddin As-Sayyuti (2010), Al-Durr Al-Manthur Fi Tafsir Bil-Ma'thur, Dar-ul-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 6, Pg. 327.
• ⁹⁶  Ahmed bin Shoib bin Ali Ibn Sanan Nasai (1999), Sunan An-Nasai, Hadith: 1372, Darussalam, Riyadh, Saudi Arabia, Pg. 194.
• ⁹⁷  Maulana Ameen Ahmed Islahi (2016), Tadabbur-e-Quran, Faran Foundation, Lahore, Pakistan, Vol. 8, Pg. 366.
• ⁹⁸  Ahmed bin Shoib bin Ali Ibn Sanan Nasai (1999), Sunan An-Nasai, Hadith: 1384, Darussalam, Riyadh, Saudi Arabia, Pg. 196.
• ⁹⁹  Holy Quran, Al-Jum’ah (The Congregation) 62: 9
• ¹⁰⁰  Maulana Ameen Ahmed Islahi (2016), Tadabbur-e-Quran, Faran Foundation, Lahore, Pakistan, Vol. 8, Pg. 367.Maulana Ameen Ahmed Islahi (2016), Tadabbur-e-Quran, Faran Foundation, Lahore, Pakistan, Vol. 8, Pg. 367.