Islam

The first ayats(or verses) of Surat Alalaq are the first Quran ayats that were revealed by God to prophet Muhammad (pbuh).

These Ayats are:

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ ﴿١﴾ خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ ﴿٢﴾ اقْرَأْ وَرَبُّكَ الْأَكْرَمُ ﴿٣﴾ الَّذِي عَلَّمَ بِالْقَلَمِ ﴿٤﴾ عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ ﴿٥﴾ كَلَّا إِنَّ الْإِنسَانَ لَيَطْغَىٰ ﴿٦﴾

Meaning English Translation:

{Read in the name of your Lord Who created. (1) He created man from a clot. (2) Read and your Lord is Most Honorable, (3) Who taught (to write) with the pen (4)Taught man what he knew not. (5)}

[Quran, chapter 96, verses 1-5]

Since the Muslim appears before God during prayer, he must purify himself with pure water for such an occasion. The pure water which can be used obtained from rains, rivers, seas, oceans, springs, wells, or melted snow.

The purification required for preparing oneself for prayer is three types:

1. Minor purification which is called ablution (or partial ablution or Wudu)
2. Major purification which is called al-ghusl or full ablution (washing and rinsing the whole body)
3. Dusty purification which is called tayammum (wiping with pure dust)

Wudu or partial ablution is decribed separately below in detail.

In addition to Wudu (or partial ablution), al-ghusl (or full ablution) is beside the wudu in the following cases (that called major impurity):

• After sexual intercourse or wet dreams
• After the dryness, whether for menstruation or confinement

Tayammum means wiping the face and the two hands with pure dust. If pure water is not available or can not be used, tayammum is required as substitute for wudu or Al-ghusl or both of them to pray when the compulsory prayer falls due.

The acts of wudu

The Qur'anic mandate for wudu comes in the sixth ayatof sura 5 (Al-Ma'Ida):

O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands, Allah doth not wish to place you in a difficulty, but to make you clean, and to complete his favour to you, that ye may be grateful.

There are other acts that are performed during wudu (coming from the sunnah of Muhammad and Sunni Islamic scholars) and the detailed acts of the wudu can be classed into 3 types:

Farā'id of wudu

There are four fard (obligatory) acts. If one of these acts is omitted, it must be returned to and then completion of the successive acts are to be performed. Theses are clearly stated in the Quran.

"O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. "

• Washing the face once.
• Washing both the arms including the elbows once.
• Performing Masah of one fourth of the head .
• Washing both the feet once up to and including the ankles. It's not sufficient for one to pass wet hand over the feet or shoes. Under certain conditions masah can be done over leather socks known as khuffs.

Mustahabbāt of wudu

A handful of mustahab (recommended) acts that are considered to make the wudu better. If one of these acts is omitted, the wudu is still considered valid.

• Reciting the shahadah after the ablution
• There should be no delay between washing two limbs.
• During wudu one should not engage in worldly talk.
• Choosing a clean place for ablution.
• Not wasting water in ablution.

Performance of wudu according to Sunni Muslims

1. Start by making niyyah (intention) to perform wudu and cleanse the self of impurities.
2. Say bismillah ("In the Name of Allah (God)").
3. Wash the right hand up to the wrist (and between the fingers) three times, then similarly for the left hand.
4. Rinse the mouth and spit out the water three times and rub the teeth with a Miswak. If Miswak is not available then one should use the finger.
5. Gently put water into the nostrils with the right hand, pinch the top of the nose with the left hand to exhale the water. This is performed three times.
6. Wash the face (from the hairline on the forehead to where facial hair begins and ear to ear). This is to be performed three times.
7. Wash the entire right arm, including the hand, up to and including the elbow three times; then the left arm three times. Pass fingers of one hand between the fingers of the other hand. If wearing a ring it should be moved freely to allow water to pass under it.
8. Then perform Masah. Wet hands should be passed all over the head; then the first finger of the right and left hand should be moved in the right and left ears respectively and in the same operation thumbs should be passed around the ears; then pass the backs of the hands over the hind part of the neck only. Hands should not be passed around the fore-neck as it is prohibited. This is only done once. One may NOT make masah over a Muslim head cap. Fresh water need not be taken for performing the masah of the ears.
9. Starting with the right foot, wash both feet from the toes up to and including the ankles thrice. The little finger of te left hand should be passed between the fingers of both the feet beginning from the little toe of the right foot and ending with the little toe of the left foot.
10. Recite the shahadah.

Wudu

Wudu (Arabic: الوضوء al-Wuḍū', Persian:آبدست ābdast, Turkish: abdest, Urdu: وضو wazū') is the Islamic act of washing parts of the body using water. Muslims are required to perform wudu in preparation for ritual prayers and for handling and reading the Qur'an. Wudu is often translated as "partial ablution", as opposed to ghusl, or "full ablution".

The acts of wudu

The Qur'anic mandate for wudu comes in the sixth ayatof sura 5 (Al-Ma'Ida):

O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands, Allah doth not wish to place you in a difficulty, but to make you clean, and to complete his favour to you, that ye may be grateful.

There are other acts that are performed during wudu (coming from the sunnah of Muhammad and Sunni Islamic scholars) and the detailed acts of the wudu can be classed into 3 types:

Farā'id of wudu

There are four fard (obligatory) acts. If one of these acts is omitted, it must be returned to and then completion of the successive acts are to be performed. Theses are clearly stated in the Quran.

"O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. "

• Washing the face once.
• Washing both the arms including the elbows once.
• Performing Masah of one fourth of the head .
• Washing both the feet once up to and including the ankles. It's not sufficient for one to pass wet hand over the feet or shoes. Under certain conditions masah can be done over leather socks known as khuffs.

Mustahabbāt of wudu

A handful of mustahab (recommended) acts that are considered to make the wudu better. If one of these acts is omitted, the wudu is still considered valid.

• Reciting the shahadah after the ablution
• There should be no delay between washing two limbs.
• During wudu one should not engage in worldly talk.
• Choosing a clean place for ablution.
• Not wasting water in ablution.

Performance of wudu according to Sunni Muslims

1. Start by making niyyah (intention) to perform wudu and cleanse the self of impurities.
2. Say bismillah ("In the Name of Allah (God)").
3. Wash the right hand up to the wrist (and between the fingers) three times, then similarly for the left hand.
4. Rinse the mouth and spit out the water three times and rub the teeth with a Miswak. If Miswak is not available then one should use the finger.
5. Gently put water into the nostrils with the right hand, pinch the top of the nose with the left hand to exhale the water. This is performed three times.
6. Wash the face (from the hairline on the forehead to where facial hair begins and ear to ear). This is to be performed three times.
7. Wash the entire right arm, including the hand, up to and including the elbow three times; then the left arm three times. Pass fingers of one hand between the fingers of the other hand. If wearing a ring it should be moved freely to allow water to pass under it.
8. Then perform Masah. Wet hands should be passed all over the head; then the first finger of the right and left hand should be moved in the right and left ears respectively and in the same operation thumbs should be passed around the ears; then pass the backs of the hands over the hind part of the neck only. Hands should not be passed around the fore-neck as it is prohibited. This is only done once. One may NOT make masah over a Muslim head cap. Fresh water need not be taken for performing the masah of the ears.
9. Starting with the right foot, wash both feet from the toes up to and including the ankles thrice. The little finger of te left hand should be passed between the fingers of both the feet beginning from the little toe of the right foot and ending with the little toe of the left foot.
10. Recite the shahadah.

Praise be to Allaah.

Hajj is one of the best acts of worship. It is one of the pillars of Islam with which Allaah sent Muhammad and without which a person's religious commitment is incomplete.

Worship cannot bring a person closer to Allaah and cannot be accepted unless it meets two conditions:

1 - Sincerity towards Allaah alone, i.e., it is done to seek the Countenance of Allaah and the Hereafter, and is not done to show off, to enhance one's reputation or for worldly gain.

2 - Following the Prophet (peace and blessings of Allaahbe upon him) in word and deed.

Following the Prophet (peace and blessings of Allaah be upon him) can only be achieving by knowing his Sunnah.

Hence the one who wants to worship Allaah by doing any act of worship - Hajj or anything else - has to learn the teachings of the Prophet (peace and blessings of Allaah be upon him) concerning it, so that his actions will be in accordance with the Sunnah.

We will sum up in these few lines the description of Hajjas narrated in the Sunnah.

Types of Hajj

There are three types of Hajj: Tamattu', Ifraad and Qiraan.

Tamattu' means entering ihraam for 'Umrahonly during the months of Hajj (the months of Hajjare Shawwaal, Dhu'l-Qi'dah and Dhu'l-Hijjah; see al-Sharh al-Mumti', 7/62). When the pilgrim reaches Makkah he performs tawaaf and saa'i for 'Umrah, and shaves his head or cuts his hair, and exits ihraam. Then when the day of al-Tarwiyah, which is the 8th of Dhu'l-Hijjah, comes, he enters ihraam for Hajj only, and does all the actions of Hajj. So Tamattu' involves a complete 'Umrah and a complete Hajj. Ifraad means entering ihraam for Hajj only. When the pilgrim reaches Makkah he performs tawaaf al qudoom (tawaaf of arrival) and saa'i for Hajj, but he does not shave or cut his hair and does not exit ihraam, rather he remains in ihraamuntil he exits ihraam after stoning Jamarat al-'Aqabah on the day of Eid. If he delays the saa'i of Hajj until after the tawaaf of Hajj, there is nothing wrong with that.

Qiraan means entering ihraam for 'Umrah and Hajj both together. Or entering ihraam for 'Umrah first then including Hajj in that before starting the tawaaf of Hajj. That is done by intending that his tawaaf and saa'i will be for both Hajj and 'Umrah.

The actions done in Qiraan are the same as those done in Ifraad, except that the pilgrim doing Qiraan has to offer a hadiy (sacrifice) whereas the pilgrim doing Ifraad does not.

The best of these three types of Hajj is Tamattu'. This is what the Prophet (peace and blessings of Allaah be upon him) enjoined upon his companions and urged them to do. Even if a person enters ihraam for Qiraan or Ifraad, then it is strongly recommended for him to change his intention to 'Umrah, then complete 'Umrah and exit ihraam, so that he will then be doing Tamattu'. He may do that after doing tawaaf al-qudoom and saa'i - because when the Prophet (peace and blessings of Allaah be upon him) did tawaaf and saa'iduring his Farewell Pilgrimage, and his companions were with him, he told everyone who did not have a sacrificial animal (hadiy) to change his intention and make his ihraamfor 'Umrah and to cut his hair and exit ihraam, and he said, "Were it not that I have brought the hadiy with me, I would do what I have commanded you to do."

Ihraam

The pilgrim should observe the Sunnahs of ihraam, namely doing ghusl, applying perfume and praying. Then he should enter ihraam after he finishes the prayer or after boarding his means of transportation.

Then if he is doing Tamattu', he should say, "Labbayk Allaahumma bi 'Umrah (Here I am, O Allaah, for 'Umrah)."

If he is doing Qiraan, he should say, "Labbayk Allaahumma bi Hijjah WA 'Umrah (Here I am, O Allaah, for Hajj and 'Umrah)." If he is doing Ifraad, he should say, "Labbayk Allaahumma Hajjan (Here I am, O Allaah, for Hajj)."

Then he should say, "Allaahumma haadhihi hijjah laa riyaa'a fiha WA la sum'ah (O Allaah, this is a pilgrimage in which there is no showing off or seeking reputation)."

Then he should recite the Talbiyah as the Prophet (peace and blessings of Allaah be upon him) did: "Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd WA'l-ni'mata laka WA'l-mulk, laa shareeka lak (Here I am, O Allaah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner)."

The Talbiyah of the Prophet (peace and blessings of Allaah be upon him) also included the words, "Labbayka ilaah al-haqq (Here I am, O God of Truth)." Ibn 'Umar used to add to the Talbiyah the words, "Labbaayk WA sa'dayka, WA'l-khayr bi yadayka, WA'l-raghba' ilayka WA'l-'aml (Here I am and blessed by You, and all good is in Your hands, and desire and action are directed towards You)."

Men should raise their voices when saying this, but a woman should recite in such a manner that those who are beside her can hear it, unless there is a man beside her who is not one of her mahrams, in which case she should recite it silently.

If the person who is entering ihraam fears some obstacle that may prevent him from completing his pilgrimage (such as sickness, an enemy, being stopped from proceeding any further, etc), then he should stipulate a condition when entering ihraam by saying, "If I am prevented then my exiting ihraam is where I am prevented" - i.e., if something prevents me from completing my pilgrimage such as sickness or delay etc, then I will exit my ihraam.

The Prophet (peace and blessings of Allaah be upon him) commanded Dubaa'ah bint al-Zubayr, when she wanted to enter ihraam but she was sick, to stipulate such a condition, and he said, "Your condition is valid with your Lord." Narrated by al-Bukhaari (5089) and Muslim (1207).

If he stipulates this condition and something happens to prevent him from completing his pilgrimage, then he exits his ihraamand does not have to do anything (i.e., offer a sacrifice in compensation). But the one who does not fear that some obstacle may prevent him from completing his pilgrimage does not have to stipulate any conditions, because the Prophet (peace and blessings of Allaah be upon him) did not stipulate conditions nor did he command everyone to do so. Rather he told Dubaa'ah bint al-Zubayr to do that because she was sick. The muhrim(person who has entered ihraam) should recite the Talbiyah a great deal, especially when circumstances and times change, such as when going up to a high place or going down to a low place, or when night or day begin. After that he should ask Allaah for His good pleasure and for Paradise, and seek refuge in His Mercy from the Fire.

The Talbiyah is prescribed in 'Umrah from the moment one enters ihraam until one starts Tawaaf. In Hajj it is prescribed from the moment one enters ihraam until one stones Jamarat al-'Aqabah on the day of Eid.

Ghusl when entering Makkah

When the pilgrim approaches Makkah, he should do ghuslbefore entering, if possible, because the Prophet (peace and blessings of Allaah be upon him) did ghusl before entering Makkah. Narrated by Muslim, 1259.

Then when he enters al-Masjid al-Haraam he should do so with his right foot first, and say, "Bismillaah WA'l-salaatu WA'l-salaam 'ala Rasool-Allaah. Allaahumma ighfir li dhunoobi waftah li abwaab rahmatika. A'oodhu Billaah il-'Azeem WA bi wajhih il-kareem WA bi sultaanih il-'qadeem min al-Shaytaan il-rajeem (In the name of Allaah, and blessings and peace be upon the Messenger of Allaah. O Allaah, forgive me my sins and open to me the gates of Your mercy. I seek refuge with Allaah the Almighty and in His noble Countenance and His eternal power from the accursed Satan)." Then he should go to the Black Stone in order to start tawaaf.

Then after he has done tawaaf and prayed two rak'ahs, he should go to the Mas'a (place for doing saa'i) and perform saa'i between al-Safa and al-Marwah. The description of saa'i is given in question no. 31819.

The pilgrim who is doing Tamattu' should do saa'ifor 'Umrah; those who are doing Ifraad and Qiraan should do saa'i for Hajj, and they may delay it until after Tawaaf al-Ifaadah. Shaving the head or cutting the hair When the pilgrim who is doing Tamattu' has completed seven circuits of saa'i, he should shave his head if he is a man, or cut his hair. If he shaves his head he must shave his entire head, and if he cuts his hair he must cut from all over his head. Shaving is better than cutting because the Prophet (peace and blessings of Allaah be upon him) made du'AA' three times for those who shaved their heads and once for those who cut their hair. Narrated by Muslim, 1303.

But if the time of Hajj is so close that there will be no time for the hair to grow back, then it is better to cut one's hair at this point, so that there will be some hair left to shave during Hajj. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) commanded his companions, during the Farewell Pilgrimage, to cut their hair during 'Umrah, because they arrived on the morning of the 4th of Dhu'l-Hijjah.

Women should cut the length of a fingertip from their hair. With these actions, the 'Umrah of the one who is doing Tamattu' is concluded, after which he should exit ihraam completely and do everything that those who are not in ihraam do, such as wearing regular clothes, wearing perfume, having intercourse with their wives, etc.

Those who are doing Ifraad or Qiraan should not shave their heads or cut their hair, or exit ihraam, rather they should remain in ihraam until they exit ihraam on the day of Eid, after stoning Jamarat al-'Aqabah and shaving their heads or cutting their hair.

Then when the day of al-Tarwiyah comes, which is the 8th day of Dhu'l-Hijjah, the one who is doing Tamattu'should enter ihraam for Hajj in the morning from the place where he is in Makkah. It is mustahabb for him to do the same when entering ihraam for Hajj as he did when entering ihraam for 'Umrah, namely doing ghusl, putting on perfume and praying. He should form the intention of entering ihraam for Hajj and recite the Talbiyah, and say, "Labbayk Allaahumma Hajjan (Here I am, O Allaah, for Hajj)."

If he fears some obstacle that may prevent him from completing his Hajj, he should stipulate a condition by saying, "If I am prevented then my exiting ihraam is where I am prevented." If he does not fear any such obstacle then he should not make any such condition. It is mustahabb to recite the Talbiyah out loud until he starts to stone Jamarat al-'Aqabah on the day of Eid.

Going to Mina

Then the pilgrim should go out to Mina and pray Zuhr, 'Asr, Maghrib, 'Isha' and Fajr there, shortening the prayers but not joining them, because the Prophet (peace and blessings of Allaah be upon him) used to shorten his prayers in Mina but he did not join them. Shortening the prayers means making the four-rak'ahprayers two raka'ahs. The people of Makkah and others should shorten their prayers in Mina, 'Arafah and Muzdalifah because the Prophet (peace and blessings of Allaah be upon him) used to lead the people in prayer during the Farewell Pilgrimage and there were people from Makkah with him, but he did not tell them to offer their prayers in full. If it had been obligatory for them to do so, he would have told them to do so as he did on the day of the Conquest of Makkah. But since the city has spread and incorporated Mina so that it is like one of the quarters of Makkah, then the people of Makkah should not shorten their prayers there.

Going to 'Arafah

When the sun rises on the day of 'Arafah, the pilgrim travels from Mina to 'Arafah and stops in Namirah until the time of Zuhr (Namirah is a place just before 'Arafah), if he can do so. If he cannot do it, it does not matter because staying in Namirah is Sunnahbut it is not obligatory. When the sun passes its zenith (i.e., when the time for Zuhr prayer begins), he should pray Zuhr and 'Asr, two rak'ahs each, and join them together at the time of Zuhr, as the Prophet (peace and blessings of Allaah be upon him) did, so as to leave a lot of time for standing and making du'AA'.

Then after the prayer he should devote his time to making dhikr and du'AA' and beseeching Allaah, and praying as he likes, raising his hands and facing the qiblaheven if the mountain of 'Arafah is behind him, because the Sunnah is to face the qiblah, not the mountain.

The Prophet (peace and blessings of Allaah be upon him) stood by the mountain and said, "I am standing here, but all of 'Arafah is the place of standing." Most of the Prophet's du'AA' in that great place of standing was: "Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu'l-mulk, WA lahu'l-hamd, WA huwa 'ala kulli shay'in qadeer"

(There is no god but Allaah alone, with no partner or associate; His is the Dominion, all praise is due to Him, and He is able to do all things)."

If the pilgrim gets tired and wants to have a break by talking to his companions about useful things or by reading from some useful books, especially things that have to do with the generosity and great bounty of Allaah, in order to increase his hopes on that day, this is good. Then he can go back to beseeching Allaah and praying to Him. He should strive to make the most of the end of the day by making du'AA'. The best of du'AA' is du'AA' made on the day of 'Arafah.

Going to Muzdalifah

When the sun sets, the pilgrim should go to Muzdalifah. When he reaches there, he should pray Maghrib and 'Isha' with one adhaan and two iqaamahs. If he fears that he will not reach Muzdalifah before midnight, he should pray on the way, because it is not permissible to delay 'Isha' prayer until after midnight.

He should stay overnight in Muzdalifah, then when dawn comes he should pray Fajr early, with the adhaan and iqaamah, and then head for al-Mash'ar al-Haraam(which is the site of the mosque in Muzdalifah) and proclaim the oneness and greatness of Allaah (by saying Laa ilaaha ill-Allaah and Allaahu akbar), and making du'AA' as he likes, until it has become very light (i.e., when the light of day appears before the sun has actually risen). If it is not easy for him to go to al-Mash'ar al-Haraam, he should make du'AA' where he is, because the Prophet (peace and blessings of Allaah be upon him) stood there and all of Muzdalifah is the place of standing. When he is reciting dhikr and making du'AA' he should face the qiblah and raise his hands.

Going to Mina

When it has become very light, before the sun rises, he should go to Mina and hasten through Wadi Mahsar (which is a valley between Muzdalifah and Mina). When he reaches Mina he should stone Jamarat al-'Aqabah, which is the last one that is closest to Makkah, throwing seven pebbles one after another, each of which should be approximately the size of a fava bean, saying "Allaahu akbar" with each throw. (The Sunnah when stoning Jamarat al-'Aqabah is to face the Jamarah with Makkah to one's left and Mina to one one's right). When he has finished this stoning, he should slaughter his sacrificial animal, then shave his head or cut his hair if he is male; women should cut the length of a fingertip from their hair. This is the first stage of exiting ihraam, in which it becomes permissible to do everything except have intercourse with one's wife. Then the pilgrim should go back to Makkah and do tawaaf and saa'i for Hajj. Then comes the second stage of exiting ihraam, after which everything becomes permissible which was forbidden whilst in ihraam.

The Sunnah is to put on perfume when one wants to go to Makkah to do tawaaf after stoning the Jamarat and shaving one's head, because 'Aa'ishah (may Allaah be pleased with her) said: "I used to apply perfume to the Prophet (peace and blessings of Allaah be upon him) before he entered ihraam and when he exited ihraam, before he circumambulated the House."

Narrated by al-Bukhaari, 1539; Muslim, 1189.

Then after tawaaf and saa'i, he should go back to Mina and stay there for two night, the 11th and 12th of Dhu'l-Hijjah, and stone the three Jamarats during those two days, when the sun has passed its zenith. It is better for him to go to the Jamarats walking, but if he rides that is acceptable. He should stone the first jamarah, which is the one that is furthest away from Makkah and next to Masjid al-Kheef, with seven pebbles, one after another, and say "Allaahu akbar" after each throw. Then he should go forward a little and say a lengthy du'AA', saying whatever he likes. If it is too difficult for him to stand for a long time and make du'AA', he should say whatever is easy for him, even if it is only a little, so that he will have done the Sunnah.

Then he should stone the middle jamarah with seven pebbles, one after another, saying "Allaahu akbar" with every throw. Then he should move to his left and stand facing the qiblah, raising his hands, and offer a lengthy du'AA'if he can. Otherwise he should stand for as long as he can. He should not omit to stand and make du'AA' because it is Sunnah. Many people neglect that because of ignorance or because they take the matter lightly. The more the Sunnah is neglected the more important it becomes to do it and spread it among the people, lest it be abandoned and die out.

Then he should stone Jamarat al-'Aqabah with seven pebbles, one after another, saying "Allaahu akbar" with each throw, then he should go away and not offer a du'AA' after that. When he has completed the stoning of the Jamaraat on the 12th day of Dhu'l-Hijjah, if he wants he may hasten and leave Mina, and if he wants he may delay his departure and stay there for another night, the night of the 13th, and stone the three Jamaraat after noon as he did before. It is better to delay, but it is not obligatory unless the sun has set on the 12th and he is still in Mina, in which case it is obligatory to stay until one has stoned the three Jamaraat after noon on the following day. But if the sun sets on the 12th and he is still in Mina but not by choice, such as if he had already started out and boarded his means of transportation, but got delayed because of crowded conditions and traffic jams etc., then he is not obliged to stay there, because the delay until sunset was not by his choice.

When the pilgrim wants to leave Makkah and go back to his country, he should not leave until he has performed the farewell tawaaf (tawaaf al-wadaa'), because the Prophet (peace and blessings of Allaah be upon him) said: "No one should leave until the last thing that he does is (tawaaf) around the House." Narrated by Muslim, 1327). According to another version, he told the people that the last thing they should do was (tawaaf) around the house, but he made an exception for women who were menstruating. Narrated by al-Bukhaari, 1755; Muslim, 1328.

Women who are menstruating or bleeding following childbirth do not have to do the farewell tawaaf; neither should they stand by the door of al-Masjid al-Haraam to bid farewell, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him). The last thing the pilgrim should do when he wants to leave is to circumambulate the House. If after the farewell tawaaf he stays and waits for his companions or to load his luggage or to buy something he needs on the way, there is nothing wrong with that, and he does not have to repeat the tawaaf, unless he intends to delay his journey, such as if he intended to travel at the beginning of the day and he did the farewell tawaaf, then he delays his travelling until the end of the day, for example; in this case he has to repeat the tawaaf so that it will be the last thing he does in Makkah.

Note:

The pilgrim who enters ihraam for Hajj or 'Umrah has to do the following:

1- He has to adhere to that which Allaah has enjoined of religious laws, such as praying on time in congregation.

2- He has to avoid all that Allaah has forbidden of obscene and immoral speech and sin, because Allaah says (interpretation of the meaning):

"So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj"

[al-Baqarah 2:197]

3- He should avoid annoying the Muslims with his words or actions, at the holy sites and elsewhere.

4- He should avoid all things that are forbidden when in ihraam:

a. So he should not cut anything from his hair or nails, but removing thorns and the like is fine, even if that results in some bleeding.

b. He should not apply perfume after entering ihraam, either to his body, his clothes, his food or his drink. He should not wash with perfumed soap either. But if any traces of perfume remain from that which he put on before entering ihraam, that does not matter.

c. He should not hunt.

d. He should not have intercourse with his wife.

e. He should not touch her with desire or kiss her etc.

f. He should not enter into a marriage contract for himself or arrange a marriage for anyone else, or propose marriage to a woman for himself or on behalf of another.

g. He should not wear gloves, but wrapping one's hands with a piece of cloth does not matter.

These seven prohibitions apply equally to men and women.

The following apply only to men:

- Men should not cover their heads with something that stays on the head. Shading their heads with umbrellas, car roofs and tents, and carrying mats etc. (on one's head, when moving them from one place to another), is acceptable.

- They should not wear shirts, turbans, burnouses, pants or leather slippers, unless someone cannot find an izar (waist wrapper), in which case he may wear pants; and if he cannot find sandals he may wear shoes.

- They should not wear anything that is akin to the above, such as abayas, cloaks, hats, t-shirts and the like.

- It is permissible for men to wear sandals, rings, eyeglasses and hearing aids, and to wear wristwatches, or to put watches on strings around their necks, and to wear money belts.

- It is permissible for them to wash with un-perfumed soaps, and to scratch their heads and bodies, and if any hairs fall unintentionally as a result, there is no sin on them.

Women should not wear niqaab, which is what they use to cover their faces, with holes cut for the eyes. They should not wear the burqa' either.

The Sunnah is for them to uncover their faces unless non-mahram men can see them, in which case they should cover their faces whilst in ihraam and at other times.

See Manaasik al-Hajj WA'l-'Umrah by al-Albaani [available in English as The Rites of Hajjand 'Umrah, published by International Islamic Publishing House, Riyadh]; Sifat al-Hajj WA'l-'Umrah and al-Manhaj li Mureed al-'Umrah WA'l-Hajj by Ibn 'Uthaymeen (may Allaah have mercy on them all).

Source: http://www.Islam-qa.com/en/ref/31822/hajj

The concept of the Trinity is seen by Muslims (and by Jews as well) to be the Sin of Shirk (Shirk comes from the Arabic Musharek which means partner) since God has no partner or equal.

The Qur'an specifically says

• People of the Book, do not go to excess in your religion, and do not say anything about God except the truth: the Messiah, Jesus, son of Mary, was nothing more than a messenger of God, His word, directed to Mary, a spirit from Him. So believe in God and His messengers and do not speak of a 'Trinity'-stop, that is better for you-God is only one God, He is far above having a son, everything in the heavens and earth belongs to Him and He is the best one to trust.

  - Qur'an, sura 4 (An-Nisa), ayat 171

The Five Pillars of Islam (Declaration of the Islamic Faith) In order to enter into the fold of Islam i.e. to be Muslim, one has to know, believe, accept totally and sincerely apply the five basic principles (Pillars) on which Islam is based: Ibn Umar narrated that the Messenger of Allah - Prophet Muhammad (P.B.U.H) said: Islam is based on the following five pillars (principles). # Bearing witness that there is no God but Allah and that Muhammad is the Messenger of Allah # Observance of Prayer # Paying Zakat # Fasting during Ramadhan # Pilgrimage to the house of Allah.

1. DECLARATION OF FAITH The first step towards the implementation of faith in Islam is to declare it. The declaration of faith or Kalima carries in its two short sentences the essence of Islam:

"There is none worthy of worship except God

Muhammad is the Messenger of God" In the early days of Islam, the reciting of this Kalima marked the act of conversion to the new faith.

Worship is common to all religions. What differs is only the manner and style of worship. That which is unique in Islamic mode of worship is that it contains features from the mode of prayers found in other religions. Some people pray to God in a standing posture and some in a sitting posture. In some religions people remember God by kneeling to Him, while others bow down to Him. Some stand before Him with folded arms, and others with arms hanging at their sides. In short there is no single mode of worship common to all religions as a whole. It is fascinating however to note that Islam instructs its followers concerning the manner of prayer so comprehensively, that all the postures of worship found in other religions are symbolically represented in the mode of Muslim prayer. Another step forward in the direction of ushering in an era of universal religion, it seems. The institution of Islamic prayer is a most highly developed system, covering every human requirement. It should be membered at the outset that the purpose of worship is not just bowing to a superior being and paying homage to His greatness, as if God created man only for satiating His egotistic desire of being praised. All the purposes mentioned in relation to the philosophy of worship and the manner in which a Muslim is required to conduct his prayer, makes it manifestly clear that the benefit of prayer is drawn by the worshipper himself and in no way can it be taken as a favour to God. The Holy Quran declares that God does not stand in need of mens' praises. He is so great in His nobility and so sublime in His character that the praises of His creatures do not add anything to His magnanimity and majesty. The Holy Prophet (sa) of Islam once mentioned that if the entire mankind had turned away from God and committed the worst possible sins, one and all, they would not diminish His universal grandeur even as much as when someone dips a sharp needle into a vast ocean; the water one finds adhered to the surface of the needle would be far more than the sins of the entire mankind could take away from the glory of God. So, worship in the Holy Quran is only prescribed for the sake of the worshipper himself. It is a vast subject, and we can only illustrate a few points in relation to this as mentioned in the Holy Quran and the traditions of the Holy Prophet of Islam. Remembrance of God and pondering over His attributes during the prayer helps man in refining his spirit, bringing it more into harmony with the nature of God. This is central to the Islamic prayer. Man was made in the image of his creator, and he must ever strive to gain closeness to Him. This is a lesson in nobility which is ultimate. Those who train themselves to think like Godre and to act like Him within the limitations of the human sphere, constantly improve in their relation to all other human beings and even other forms of life. In human terms it can be better understood with respect to mother's attitude towards her children. For the one who truly gains nearness to a mother, all that is dear to the mother will naturally become dear to him as well. Acquiring the attitude of the creator is like acquiring the attitude of an artist to his works of art. It is impossible for one to be near God and distance himself from His creation. Again, the term used for worship in the Quran is derived from a word which is so significant and different from terms used in other religions. Ain, Be, Dael ('A', 'B','D') are the three root letters which have the basic meaning of slavery. Like a slave who loses everything to his master and follows him in all respects, the worshipper in Islam must do the same in his relation to God. The infinitive used for worship has the connotation of following in the footsteps of someone. That is the ultimate in the imitation of God's attributes. The Quran also says: Verily, Prayer prevents the worshipper from indulging in anything that is undignified or indecent. Surah Al-Ankabut (Ch. 29. V 46) This verse has both positive and negative connotations, both highly essential for cultivating ideal human conduct. Thus in its negative connotation, it helps the worshipper by liberating him from sins of all types. In its positive connotation it educates man, fines his character and cultivates his qualities to such sublimity as he becomes worthy of communion with God. Another area which is highly important in this regard is the role worship plays in developing one's soul. According to Islam, each human soul in relation to the carnal human body can be likened unto a child in the uterus of the mother. To give birth to a healthy child requires so many influences that are constantly transferred from the mother to the embryo, and the child at a later stage. If the mother's influences on the embryo are unhealthy, the child is born as congenitally ill; if they are healthy then the child is born enjoying perfect health. Of all the influences that work towards the making and modification of the human soul, prayer is the most important single factor. The institution of Islamic prayer is rich in so many profound lessons as are not found even fractionally in other religions. Islam admonishes both congregational and individual prayer. The congregational prayers are held in a manner which is amazingly well organised and meaningful. There is one leader who leads the congregation in all such prayers. That leader is not an ordained priest; anyone whom the people consider worthy of this task is chosen as the 'Imam'. The assembly is admonished to be arrayed behind the Imam in perfectly straight lines, each worshipper standing close to the other, shoulder to shoulder, without any distance between the two worshippers. They follow the Imam perfectly in everything that he does. As he bows they bow, as he stands they stand. As he prostrates they prostrate. Even if the Imam commits a mistake and does not condone it even after a reminder, all followers must repeat the same. To question the Imam during the prayer is not permitted. All face the same direction without exception, facing the first house of worship ever built for the benefit of mankind. No-one is permitted to reserve any special place behind the Imam. In this regard the rich and poor are treated with absolute equality, so also the old and the young. Whoever reaches the mosque ahead of others has the prior option to sit wherever he pleases. None has the right to remove others from the place that they occupy, except for reasons of security etc., in which case it becomes an administrative measure. Thus the Islamic system of prayer is rich not only in spiritual instruction, but also in communal and organisational instruction. All mosques are frequented five times a day, a task which appears to be over-much demanding to a casual observer. This aspect should be further elaborated to build a more comprehensive picture of the role of congregational prayers in the Muslims' way of life. Of course in an ideal Muslim society, where mosques are provided within reach of almost every citizen, the five time congregational prayer becomes a routine way of all Muslims' life. The midday prayer, which ordinarily is more problematic, is performed in Muslim societies during the midday break from work. Thus it is not only a lunch break, but is slightly extended to accommodate the performance of prayer as well. The next prayer after the midday prayer is the afternoon prayer, which is performed almost immediately after return from an ordinary day's work. Then no prayer is permitted until after sunset. The time between the two is spent in outdoor activities like sports, shopping, walks, visits to friends and relatives etc. It is a period of relaxation in which prayers are practically forbidden, except for the quiet remembrance of God which becomes a constant feature with some believers. At sunset, the night of the believer begins with the sunset prayer, after which there is again a time for relaxation, dining, and so on. The night is capped before retirement with the last prayer which is called Isha. It is discouraged to stay awake after Isha in wasteful occupations of gossip and vain talk etc. The Muslims are encouraged to acquire a habit of early to bed and early to rise. The day, next morning, begins routinely in the small hours before dawn. The prayer which is performed at the end of the night is called Tahajjud. It is not obligatory, but is a very highly emphasised optional prayer. The dawn ushers in the time for morning prayer, which is called Al-Fajar. Optional prayers are not recommended between Fajar and sunrise, for obvious reasons. Then till Zuhar, the midday prayer, only two optional prayers are mentioned; otherwise the pre-Zuhar period is expected to be spent in normal day to day activities. Looking at the institution of prayer in Islam from another angle, it is intriguing to note how well organised, disciplined and comprehensive it is. There are certain prayers of congregation in which recitation of the Quran is done in a loud, audible voice, in a semi-singing tone, which does not exactly conform to the concept of singing, but which has a rhythmical tone that is deeply penetrating. The Holy Prophet (sa) also advised that there should be a shadow of sadness in the tone in which the Quran is recited; this makes it more touching, with the meaning of the verses sinking deeper into the recesses of the heart. In some prayers, particularly the two afternoon prayers, there is no loud chanting; this goes well with the general mood of the time. Even the birds cease to sing during the early parts of the afternoon, and there is a general air of silence covering the hubbub of normal work. The morning prayer, the prayer after sunset and the prayer after the fall of night all include periods where chanting of verses is the routine practice. The prayer can be further divided into two categories. As against congregational prayers, individual prayers are also highly emphasised. In congregational prayers, society pays homage to God collectively and openly. In individual prayers, emphasis is laid on privacy, and there should be no effort to display such prayers to anyone. Similarly the late night prayer is performed in perfect privacy. Members of the same house try to find their own niches, and even husband and wife try to say their prayers separately so that communion with God becomes a highly personal affair. It has been observed that the institution of the five time congregational prayer has worked very well, for over fourteen hundred years or so, for the protection and preservation of this holy institution. The mosques have been the mainstay in keeping this noble institution alive. They also serve as education centres for young and old, and throughout history they have played the most prominent role in religious teachings and instruction. The places of worship in Islam, whether congregational or private, are kept meticulously clean. Everyone is expected to take his shoes off before entering such places. Although in every prayer the worshipper has to touch the floor with his forehead, sometimes briefly and sometimes for longer periods, it is surprising that no skin diseases have been transferred from forehead to forehead in the Muslim society. Some may attribute this to the high standard of cleanliness and some to the blessings of God, but this is a well observed fact. As far as the contents of the prayer go, they are of two types: l. A formal routine recitation of verses of the Quran and other prayers which are done essentially in the language of the Quran, which is Arabic. All worshippers are expected to know the meaning of what they are reciting, otherwise they will deprive themselves of the immense benefit which they may draw from the meaningful recitation. It will make this discussion too lengthy if we were to go into the details of the contents, but such readers as are interested in further study can always consult the relevant literature. 2. To the second category belong the individual prayers in one's own language, in which one is free to beg as he pleases. This second category is controversial in the sense that many a school of jurisprudence disallow such practices and insist on the recitation of only the prescribed form, irrespective of whether the worshipper understands that or not. However, they do appreciate the need for private and personal prayers, so they suggest praying in one's own it language after the formal prayer has ended and not during its course. We, the Ahmadi Muslims, recommend and practice the former option of praying to God in one's own language as one pleases during the formal prayer. As we have amply demonstrated above, the institution of Islamic prayer is a highly developed one, where the individual is required to pray five times a day, both individually and in congregation with others. Islamic prayer thus plays an important role in the life of a Muslim, and in the spiritual and moral upbringing of the individual.

Charity towards man, in the widest sense of the word, is the cornerstone of the Islamic society and a constant theme in the Quranic teachings. There are two kinds of charities in Islam: the obligatory and the voluntary. The obligatory charity is called Zakat while the voluntary charity is called Sadaqah. The concept of Zakat was not totally new to Islam; similar alms giving had been enjoined upon the Israelites and the Christians as well. In Islam, the Zakat takes the form of a prescribed contribution based on a person's wealth and income. The rate of contribution varies with the kind of property owned but, on an average, works out to two and one half percent of the total value. The proceeds of Zakat are supposed to be devoted towards: o relieving poverty and distress

o helping those in debt

o providing comfort and convenience for travelers

o providing stipends for scholarships

o providing ransom for prisoners of war

o propagation of Islam

o meeting the expenses for the collection of Zakat

o other things beneficial for the society Zakat, therefore, is a duty enjoined by God in the interest of the society as a whole. While on one hand these charitable contributions provide for the needs of the society, on the other hand the act of giving in the name of God purifies the heart of the contributor from selfishness and greed.

Fasting is another form of worship found universally in the world religions. Although there are vast differences regarding the mode of fasting and the conditions applied to it, the central idea of fasting is present everywhere. Where it is not mentioned clearly, it is likely that it may gradually have either been discontinued or have petered out through gradual decay in practice. The case of Buddha is an interesting example. He started his quest for truth with a severe form of fasting, but later on it is said that he abandoned this practice because it had adversely effected his health. In view of this one can understand why he discontinued, but this does not in any way indicate that he had ceased to believe in fasting. Perhaps that is why some Buddhists, here and there, still observe some form of fasting. Fasting in Islam is a highly developed institution, and needs to be studied in depth. There are two types of injunctions with regards to fasting. One relates to obligatory fasting and the other to optional. Obligatory fasting is further divided into two categories: # There is one full month in every year in which fasting is prescribed for Muslims all over the world. As the month is a lunar month, so it keeps changing around the year in relation to the solar months. This creates a universal balance for the worshippers. Sometimes the fasting in winter months is easy as far as the days go, in comparison to the long winter nights, while during the summer months the days become long and exacting. As the lunar months keep rotating around the year, so Muslims in all parts of the world have some periods of easy fasting and some of arduous fasting. Fasting in Islam begins everywhere at the first appearance of dawn, and ends with sunset. During this period one is expected to abstain from all food and drink completely. It is not just physical hunger and thirst that constitute the Muslim fast, but the nights prior to the beginning of the fast acquire a far more important character and play a central role in the institution of fasting. The Muslims wake up many hours before dawn for individual prayer and the remembrance of God. Also the Holy Quran is recited in every Muslim house much more than in ordinary days. A greater part of the night is thus spent in spiritual exercises which make upso the very essence of fasting. During the day, apart from restraining from food and water, all is Muslims are particularly exhorted from vain talk, quarrels and fights, or from any such occupation as is below the dignity of a true believer. No indulgence in carnal pleasure is allowed; even husband and wife during the day lead separate lives, except for the formal human relationship common to all people. In Islam, alms-giving and care for the destitute is so highly emphasised that it becomes part of a Muslim's daily life. However when it comes to Ramadhan, the month of fasting, Muslims are required to redouble their efforts in this field. It is reported of the Holy Prophet that spending in the cause of the poor was a routine daily practice with him which has been likened unto a breeze, never ceasing to bring comfort and solace to the needy. However during Ramadhan, the reporters of the Ahadith -- the sayings of the Holy Prophet (sa)-- remind us that the breeze seemed to pick up speed and began to blow like strong winds. Alms-giving and care for the destitute are so highly emphasised, that in no period during the year do Muslims engage in such philanthropic purposes as they do during the month of Ramadhan. # Other obligatory fasting is most often related to the condoning of sins by God. This also includes violation of the obligatory fasts. The optional fasting is so well promoted that it becomes a part of the righteous Muslim's way of life. Although a majority of Muslims do not go beyond the month of obligatory fasting, some keep fasts now and then particularly when in trouble. As it is expected that the prayers offered in fasting are more productive, some people keep extra fasts to ward off their problems, but some do it only for the sake of winning Allah's special favours. There no limit to this, except that the founder of Islam strongly discouraged those who had vowed to fast continuously for their whole life. When the Holy Prophet (sa) came to learn of one such case, he disapproved of the practice and censured the man for attempting to achieve liberation as if by forcing his will upon . He told the person concerned that: 'Just by putting yourself to trouble or discomfort, not only will you be unable to please God, but you may even earn His displeasure.' He pointed out that over emphasis on austerity is likely to make one negligent towards one's wife and children, kith and kin, friends etc. The Holy Prophet (sa) reminded him specifically of his responsibilities in the area of human relationship: 'Do your duty to God as well as the creation of God equitably' was the advice. To some, after their insistent petulant begging, he permitted optional fasts only in the style of David, peace be upon him. The Holy Founder of Islam told them that it was the practice of David to fast one day and abstain from doing so the next. Throughout his life, after he made this vow, he kept the fast on alternate days. So the Holy Prophet (sa) said 'I can only permit you that much and no more.' The institution of fasting is extremely important because it cultivates the believer in almost every area of his spiritual life. Among other things, he learns through personal experience about what hunger, poverty, loneliness and discomforts mean to the less fortunate sections of society. Abstention from even such practices during the month of Ramadhan as are permissible in everyday life plays a constructive role in refining the human character.

The fifth act of Islamic worship is the performing of the Hajj or the pilgrimage to Mecca. A Muslim must perform this pilgrimage at least once in his lifetime if economic and political conditions are favourable. The focal point of this pilgrimage is the Ka'ba, which was rebuilt by Prophet Abraham some 4,000 years ago. Today, the Ka'ba stands in the middle of a large courtyard of Masjid al Haram or the Sacred Mosque. The courtyard of Masjid al Haram contains, besides Ka'ba, the Maqam a Ibrahim and the fountain of Zamzam. The Hajj is performed during the Muslim month of Dhul Hijjah which comes two months after the festival of Eid al Fitr. The various ceremonies of the Hajj include: # Entering into the state of ihram by wearing only two seamless white sheets. This is done by the pilgrims when they reach certain designated places close to Mecca. # Saying of talbiyah starting at the place where the ihram is worn. Talbiyah consists of saying aloud the following:

Here we come, O God, here we come No partner have You, here we come

Indeed, praise and blessings are Yours, and the Kingdom too No partner have You, here we come

# On entering Mecca, the pilgrims perform the first tawaf which consists of going around the Ka'ba seven times in an anticlockwise direction. # After completing the tawaf, the pilgrims perform the sa' yy which consists of running between the two little hills of Safa and Marwa located near the Ka'ba. These are the two hills where Hajirah ran in search of water when Prophet Abraham had to leave her there on Divine command. # After performing the sa' yy, the pilgrims move to Mina, a plain located about four miles east of Mecca, and spend the night there. # Next morning, the pilgrims leave for the Plain of Arafat located nine miles southeast of Mecca. They arrive there in the early afternoon, say the combined Zuhr and Asr Prayers and listen to a sermon given by the Imam. The pilgrims stay in the Plain of Arafat only till sunset. This is the same plain where the Prophet Muhammad delivered his farewell sermon. # After sunset the pilgrims leave Arafat and come to a place called Muzdalifah. In the Holy Quran, this place is referred to as al Mash'ar al Haram, the Sacred Monument. On reaching Muzdalifah, the pilgrims say their combined Maghrib and Isha Prayers and spend the night there. In the morning, after saying the Fajr Prayer, the pilgrims return to Mina once again. # The pilgrims reach Mina on the tenth day of Dhul Hijjah. This is the busiest day of the pilgrimage. The first ceremony that is performed at Mina is the throwing of small stones or ramy al jimar. In this ceremony the pilgrims throw stones at three pillars in a symbolic act of striking the devil. # The tenth day of Dhul Hijjah is also the day when pilgrims sacrifice their animals. This day is also celebrated all over the Muslim world as the festive day of Eid al Adha. # After performing the sacrifice the pilgrims have their heads shaved or their hair clipped. After this they emerge from the state of ihram by wearing their everyday clothes. # Clad in their everyday clothes the pilgrims perform another tawaf of the Ka'ba. This tawaf is called tawaf e ziarat. # Before the tenth day of Dhul Hijjah ends, the pilgrims perform another sa' yy between the hills of Safa and Marwa. # After this the pilgrims return once again to Mina where they stay until the twelfth or thirteenth day of Dhul Hijjah. During these two or three days the pilgrims continue to perform the ceremony of ramy al jimar or throwing of stones. # On the afternoon of the twelfth Dhul Hijjah (or of the thirteenth) the pilgrims return to Mecca for the last ceremony of the pilgrimage. This ceremony consists of the farewell tawaf of the Ka'ba after which the entire pilgrimage is completed and the pilgrims are free to go wherever they wish. Although not part of the prescribed pilgrimage, many pilgrims carry on to Medinah and visit Masjid al Nabvi or the Prophet's Mosque. It was in the compound of this Mosque that Prophet Muhammad was buried. While the Hajj may only be performed during the prescribed dates of the month of Dhul Hijjah, a Lesser Pilgrimage called Umrah may be made individually at any time during the year. After the Prophet Muhammad (S)'s death many desert nomads and others claimed to be prophets, during this time Abu Bakr (R) went to war with these people to prove them as false. After Abu Bakr (R), Umr (R) took over Persia, and other parts of Asia Minor, after many years Tariq bin Ziyad (R) took over Spain and Islam slowly traveled though Europe. You can also check out resources for the Ottoman Empire.

What is Islam?: The name of the religion is Islam, which comes from an Arabic root word meaning "peace" and "submission." Islam teaches that one can only find peace in one's life by submitting to Almighty God (Allah) in heart, soul and deed. The same Arabic root word gives us "Salaam alaykum," ("Peace be with you"), the universal Muslim greeting.

Who is a Muslim?: A person who believes in and consciously follows Islam is called a Muslim, also from the same root word. So, the religion is called "Islam," and a person who believes in and follows it is a "Muslim." * What is the difference between Muslim, Moslem and Islamic?

How Many and Where?: Islam is a major world religion, with over 1 billion followers worldwide (1/5 of the world population). It is considered one of the Abrahamic, monotheistic faiths, along with Judaism and Christianity. Although usually associated with the Arabs of the Middle East, less than 10% of Muslims are in fact Arab. Muslims are found all over the world, of every nation, color and race. * Muslim population of the world

Who is Allah?: Allah is the proper name for Almighty God, and is often translated merely as "God." Allah has other names that are used to describe His characteristics: the Creator, the Sustainer, the Merciful, the Compassionate, etc. Muslims believe that since Allah alone is the Creator, it is He alone that deserves our devout love and worship. Islam holds to a strict monotheism. Any worship and prayers directed at saints, prophets, other human beings or nature is considered idolatry. * More about the nature of God * "Names" of Allah

What do Muslims believe about God, prophets, the afterlife, etc.?: The basic beliefs of Muslims fall into six main categories, which are known as the "Articles of Faith": * Faith in the unity of God * Faith in angels * Faith in prophets * Faith in books of revelation * Faith in an afterlife * Faith in destiny/divine decree

The "five pillars" of Islam: In Islam, faith and good works go hand-in-hand. A mere verbal declaration of faith is not enough, for belief in Allah makes obedience to Him a duty. The Muslim concept of worship is very broad. Muslims consider everything they do in life to be an act of worship, if it is done according to Allah's guidance. There are also five formal acts of worship which help strengthen a Muslim's faith and obedience. They are often called the "Five Pillars of Islam." * Testimony of faith (Kalima) * Prayer (Salat) * Almsgiving (Zakat) * Fasting (Sawm) * Pilgrimage (Hajj)

Daily life as a Muslim: While often seen as a radical or extreme religion, Muslims consider Islam to be the middle road. Muslims do not live life with complete disregard for God or religious matters, but nor do they neglect the world to devote themselves solely to worship and prayer. Muslims strike a balance by fulfilling the obligations of and enjoying this life, while always mindful of their duties to Allah and to others. * Morals and manners * Business ethics * Modesty in dress and behavior * Dietary rules * Marriage * Care of children and elderly * Racism and prejudice * Relations with non-Muslims