Hadith 3 “Islam Has Been Built on Five.

On the authority of Abu Abdul Rahmaan Abdullah, the son of Umar ibn al-Khattaab (may Allah be pleased with both of them) who said: I heard the Messenger of Allah (peace be upon him) say: “Islam is built upon five [pillars]: testifying that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the prayers, giving the zakat, making the pilgrimage to the House and fasting the month of Ramadhaan.” Recorded by al-Bukhari and Muslim.

General Comments On This Hadith: This hadith is of extreme importance, for it lays down the fundamental aspects of outward submission to Allah. This submission is based on some foundations, in a way similar to a structure. If the person fulfills these aspects, he has laid down a solid ground or foundation for his religion as a whole. The other acts of Islam are completions or finishing touches to this excellent foundation. However, if a person is lacking in any of these pillars, then the entire structure may be threatened, as shall be discussed in the commentary.

Islam is built upon five [pillars]: Here, the Messenger of Allah (peace be upon him) has given a parable in which he gives a picture of Islam like that of a house. The foundations or pillars of the house are five. If the house is missing these five, then, in reality, it does not exist at all. The other acts of Islam are like complementary parts or parts that add to the completeness of the house. If any of the complementary parts are missing, the house is still standing but it has a deficiency; it is not complete or perfect. However, if all of the pillars are missing, the house will not be standing or in existence at all. In particular, if the main pillar is missing’, the house cannot stand or be said to exist. This aspect is agreed upon by all scholars.

This hadith could lead to some confusion because the four acts mentioned are all founded upon the first pillar of the shahaadah, as was just mentioned. Obviously, no deed will be of any worth unless the first pillar is fulfilled. But then the question arises: How can a foundation also be a foundation for the other foundations? The reply is that it is permissible to build one thing upon another and, in the end, they all make up one essential structure with more than one pillar.

The scholars give an example of a type of house, which may be similar to a tent of leather or fur. This house is built upon five pillars. The main pillar or prop is in the middle while the remaining four pillars are around it and give support to it. However, as long as that middle pillar is there and standing, the house is considered to be existing and standing. If that middle pillar should fall, even if the other pillars are still present, the house would no longer be considered standing. Hence, taken as a whole, all five are the foundations. But individually those other four foundations are still dependent on the health and well-being of the main and most important prop.

In reality, the first pillar is the axiomatic foundation for the remaining pillars, which are its practical implementation. The first pillar leads to the enactment and fulfillment of the remaining pillars. The firmer the first pillar is for an individual, the stronger will be the remaining pillars. They all must go together and be working in unison. One time al-Hasan al-Basri was present at someone’s deathbed. He asked him, “What have you prepared for this moment?” He answered, “I have said the testimony of faith for so many years.” Al-Hasan said, “That is the prop but where are the tent ropes?” That is, the main prop is supposed to be supported and enacted upon by the acts of Islam. If they are not present, then not much actually exists of the structure.

1. “Testifying that there is none worthy of worship except Allah”

The testimony of faith or shahaadah is a combination of negation and affirmation. The negation comes first followed by the exception of affirmation. This is considered the strongest form of all-inclusiveness in the Arabic language. The shahaadah, therefore, means: There is absolutely none worthy of worship and there is no true God except Allah and only Allah. In essence, one is testifying to his belief in the Islamic concept of tauheed, as discussed in detail in the previous hadith under the heading “Belief in Allah.”

1.1 The Conditions of La ilaaha illa-llaah

Muslims know that the key to Paradise is the statement, “There is none worthy of worship except Allah.” Yet many Muslims simply rely upon this statement and believe that as long as they have said it, nothing will harm them. Because of this mere verbal statement of the shahaadah, they think they will be granted Paradise However, the mere saying of the statement is not sufficient for salvation. In fact, the hypocrites used to say, “I testify that none is worthy of worship except Allah and … ” yet Allah describes them as liars and says that they shall abide in the lowest abyss of the Hell-fire.

This statement or testimony is the key to Paradise. However, its saying must meet certain conditions. Al-Hasan al-Basri once told a person, “What have you prepared for death?” He replied, “The testimony that there is none worthy of worship except Allah.” Al-Hasan told him, “That has some conditions to it. And beware of defaming chaste women. ” The famous Follower Wahb ibn Munabbih was once asked, “Isn’t the statement of la ilaaha illa-llaah the key to Paradise?” He answered, “Yes, but every key has ridges. If you come with the key that has the right ridges, the door will open for you. Yet if you do not have the right ridges, the door will not open for you.” These ridges are conditions that differentiate Muslims who will benefit from that statement from those who will not benefit from that statement, no matter how many times a day they may have made that statement.

Before discussing the conditions of the shahaadah, there is one more point that should be made. Some people have a tendency to take one hadith or one verse and then, based on that one text, make a general conclusion solely based on that one text. For example, one could conclude from some hadith that whoever simply says, “There is no God except Allah,” will enter Paradise. But, actually, one must realize that all of the Quran and hadith complement each other and explain one another. To find the correct position on any one question, one must bring together all of the related verses and hadith and see what the true Islamic position is on that question. The same is true for the conditions of the shahaadah.

A study of the verses of the Quran and the hadith of the Prophet (peace be upon him) will show find that the conditions of the shahaadah are seven, eight or nine in number depending on how one views them. It is important that every Muslim ensures that he is meeting these conditions in his own life with respect to his own testimony of faith.

(1) The first condition is knowledge or al-ilm. One must have the necessary basic understanding of what is meant by the shahaadah. One must understand what the shahaadah is affirming and what the shahaadah is denying. Allah says in the Quran,

“So know that there is no God save Allah, and ask forgiveness for your sin and for the believing men and the believing women” (Muhammad 19). Similarly, the Prophet (peace be upon him) said, “Whoever dies knowing that there is no one worthy of worship except Allah shall enter Paradise.” (Recorded by Muslim.)

In fact, the shahaadah itself is a testimony. When one testifies to something, one must know what it is that he is testifying concerning. Obviously, a testimony about something that one does not have any knowledge of is unacceptable. Allah says in the Quran, “Save him who bears witness unto the truth knowingly” (al-Zukhruf 86). Therefore, the basics of the shahaadah must be understood by the person testifying to it. If he does not understand, for example, that Allah is the only one worthy of worship and that all other gods are false gods, then he does not even have the most elementary understanding of what it is he claims to be testifying to. Such a shahaadah cannot be considered a proper one that is acceptable to Allah.

(2) The second condition of the shahaadah is certainty or al-yaqeen. This is the opposite of doubt and uncertainty. In Islam, in fact, any kind of doubt concerning anything confirmed in the Quran or the sunnah is equivalent to kufr or disbelief. One must, in his heart, be absolutely certain of the truth of the shahaadah. One’s heart must not be wavering in any way when one testifies to the truth of, “There is none worthy of worship except Allah.” Allah describes the true believers as those who have belief in Allah and then their hearts waver not. Allah says,

“The (true) believers are only those who believe in Allah and His messenger and afterward doubt not, but strive with their wealth and their lives for the cause of Allah. Such are the sincere” (al-Hujuraat 1 5). Similarly, the Messenger of Allah (peace be upon him) said, “No one meets Allah with the testimony that there is none worthy of worship but Allah and I am the Messenger of Allah, and he has no doubt about that statement, except that he will enter Paradise.” (Recorded by Muslim.) On the other hand, Allah describes the hypocrites as those people whose hearts are wavering. For example, Allah says,

“They alone seek leave of you [not to participate in jihad] who believe not in Allah and the Last Day and whose hearts feel doubt, so in their doubt they waver” (al-Taubah 45)

Many scholars have stated that the diseases of the heart, or the doubts and suspicions that one allows into one’s heart, are more dangerous for a person’s faith than lusts and desires. This is because lusts and desires may be satisfied at some time yet the person still knows them to be wrong. He may then eventually be able to control himself, repent and give up those evil deeds. On the other hand, doubts and suspicions may linger in the heart, with no cure, until the person finally leaves Islam entirely or continues to practice Islam while, in fact, in his heart he does not have the true faith.

One of the greatest cures for these doubts is knowledge. A sound knowledge of the Quran and sunnah removes most, or all, of these doubts. By study and understanding, one may attain certainty. And as one studies and learns more, his certainty will be made firmer and firmer.

(3) The third condition of the shahaadah is acceptance or al-qabool. If a person has the knowledge of and certainty in the shahaadah, this must be followed by acceptance, with the tongue and heart, of whatever that shahaadah implies. Whoever refuses to accept the shahaadah and its implications, even if he knows that it is true and is certain about its truth, is a disbeliever. This refusal to accept is sometimes due to pride, envy or other reasons. In any case, the shahaadah is not a true shahaadah without its unconditional acceptance.

The scholars talk about this condition as a general condition in the manner just described. However, there is also a more detailed aspect that one must be aware of. This condition also means that he believes in whatever is stated in the Quran or stated by the Prophet (peace be upon him), without any right to choose what he wants to believe and what he wants to reject. Allah says in the Quran,

“Do you believe in part of the Book and reject part of it? And what is the reward of those who do so save ignominy in the life of the world, and on the Day of Resurrection they will be consigned to the most grievous doom” (alBaqara 85). Allah has also said, “It is not for a believing man or believing woman, when Allah and His Messenger have decreed a matter, to have any option in their decision. And whoever disobeys Allah and is Messenger has indeed strayed in plain error” (al-Ahzaab 36).

(4) The fourth condition of the shahaadah is submission and compliance. This implies the actual physical enactment by deeds of one’s shahaadah. This is one of the main meanings of the word Islam itself, “the submission to the will and commands of Allah.” Allah commands this in the Quran, “Turn unto Him repentant, and surrender unto Him” (al-Zumar 54). Allah has praised those who submit to His command by their actions. Allah says,

“Who is better in religion than he who surrenders his purpose to Allah while doing good” (al-Nisaa 125). Allah has made it a condition of faith that one submits to the command of Allah and His messenger. Allah says, “But nay, by your Lord, they will not truly believe until they make you [the Messenger of Allah] judge of what is in dispute between them and find within themselves no dislike of that which you decide, and submit with full submission” (al-Nisaa 65).

As was discussed in the discussion on imaan, the shahaadah is a testimony of faith that must be implemented in one’s heart, tongue and actions. In one’s heart, for example, one must have love for Allah, fear of Allah and hope in Him. With one’s tongue, one must testify to the shahaadah. With one’s actions, one is supposed to implement what the testimony of faith requires of him. Anyone who claims to be a Muslim and yet performs no corresponding acts, either does not understand Islam whatsoever or is bearing testimony against himself that his testimony of faith is not a true and correct testimony of faith.

This does not mean that the true believer never falls into sin. Indeed, true believers do commit sins. But as long as they recognize that what they did is not correct and it is inconsistent with their obligation of submitting to Allah, then they have not violated the soundness of their testimony or shahaadah.

(5) The fifth condition is truthfulness or al-sidq, as opposed to hypocrisy and dishonesty. This means that when one says the shahaadah, he is saying it honestly, actually meaning it. He is not lying when it comes to his testimony of faith or simply trying to deceive or fool anyone. The Prophet (peace be upon him) said, “No one bears testimony to there being no one worthy of worship save Allah, sincerely from his heart, except that Allah makes the Hell-fire forbidden for him.” (Recorded by al-Bukhari.)

Most people have heard of those who say the testimony of faith yet they are not saying it honestly. They do not believe in it. They are simply saying it in order to protect themselves or to get some gain from doing so. These are the hypocrites. Allah has described them in the opening of the Quran with the following words “And of mankind are some who say, ‘We believe in Allah and the Last Day,’ when they believe not. They think to beguile Allah and those who believe, and they beguile none save themselves, but they perceive not. In their hearts is a disease, and Allah increases their disease. A painful doom is theirs because they lie” (al-Baqara 8-10).

The shahaadah of those who become Muslims only to benefit from being Muslim and not because they believe in Islam will be rejected by Allah in the Hereafter. They will face a painful punishment due to their lying.

(6) The sixth condition is a pure sincerity or al-ikhlaas. When one declares the shahaadah, one must do that solely for the sake of Allah. One must not do it for any other reason or anyone else’s sake. In this manner, the meaning of purity is the opposite of shirk or ascribing partners with Allah. One becomes and remains Muslim solely to serve Allah, to avoid His anger and punishment and to gain His mercy and reward. Allah says in the Quran,

“Worship Allah, making religion pure for him” (al-Zumar 2). Allah also says “And they are ordered not else than to serve Allah, keeping religion pure for Him, as men by nature upright and to establish worship and to pay the poordue. That is the true religion” (al-Bayyinah 5). The Prophet (peace be upon him) also said, “Allah has forbidden for the Hell-fire anyone who says, ‘There is no one worthy of worship except Allah,’ and says so desiring the face [and pleasure] of Allah.” (Recorded by Muslim.)

This is something that all Muslims should think about, but especially those who grew up in Muslim families and were born Muslim. Everyone should be clear to himself that he is Muslim only for the sake of Allah. A Muslim cannot be a Muslim for the sake of his parents, friends, family, community or worldly goal. It must be clear in the mind that one is a Muslim for the sake of Allah first, last and only.

(7) The seventh condition is love or al-mahabbah. That is, the believer loves this shahaadah, he loves in accordance with the shahaadah, he loves the implications and requirements of the shahaadah and he loves those who act and strive based on this shahaadah. This is a necessary condition of the shahaadah. If a person makes the shahaadah but does not love the shahaadah and what it stands for, then, in fact, his faith is not complete. It is not the faith of a true believer. If he has no love for this shahaadah or if he actually feels hatred for it, he has negated his shahaadah.

The true believer puts no one as an equal to Allah in his love. Allah says in the Quran, “Yet of mankind are some who take unto themselves (objects of worship which they set as) rivals to Allah, loving them with a love like (that which is due to) Allah only. However, those who believe are stauncher in their love of Allah” (al-Baqara 1 65). Elsewhere Allah says, “Say: If your fathers, your sons, your brethren, your wives, your tribe, the wealth you have acquired, merchandise for which you fear that there will be no sale, or dwellings you desire are dearer to you than Allah and His messenger and striving in His way: then wait till Allah brings His command to pass. Allah guides not wrongdoing folk” (al-Taubah 24). The Prophet (peace be upon him) said,

“Whoever has three characteristics has tasted the sweetness of faith. [The first of these] is that he loves Allah and His Messenger more than he loves anyone else … ” (Recorded by al-Bukhari and Muslim.)

(8) An eighth condition of the shahaadah is that the person who makes the shahaadah must deny every other object of worship. Although that is clear in the words of the testimony of faith, it does not seem clear to everyone who makes that testimony. Therefore, it needs to be mentioned explicitly. In surah al-Baqara, Allah reminds Muslims of this important aspect of the shahaadah. The shahaadah is not merely an affirmation but it is both an affirmation and a negation. Allah states, “And he who rejects false deities and believes in Allah has grasped a firm handhold which will never break” (al-Baqara 256). The Prophet (peace be upon him) emphasized this point when he said,

“Whoever says there is no one worthy of worship except Allah and denies whatever is worshipped besides Allah, then his wealth and blood are protected and his accounting will be with Allah.” (Recorded by Muslim.)

Although this condition should be obvious to everyone who says the words of the shahaadah, one can still find Muslims who say the shahaadah and then make acts of worship for beings or things other than Allah. One can find them going to the graveyards and worshipping those in the graves. They will perform acts of worship, not for the sake of Allah, but for the sake of the dead “saints” (auliya) in the grave.

(9) The ninth condition of the shahaadah is that the Muslim adheres to the shahaadah until he dies. This is a must if the shahaadah is to mean anything in the Hereafter. One cannot rest on his laurels of what he may have done in the past. No, indeed, the shahaadah must be his banner until his death. Allah says in the Quran, “O believers, observe your duty to Allah with right observance, and die not save as Muslims [surrendering yourselves to Allah]” (ali-Imraan 102).

1.2 Muhammad is the Messenger of Allah

Most everyone knows that to enter into Islam one must bear witness that there is none worthy of worship save Allah and that Muhammad is the Messenger of Allah (peace be upon him). Many times the first part of the shahaadah or testimony is discussed in detail. However, it is just as important to understand the meaning and the implications of the second part of the shahaadah. Indeed, sometimes one strays from the Straight Path and from Islam itself because he is not implementing the second part of the shahaadah properly.

When one testifies that Muhammad is the Messenger of Allah, he is stating his belief that the Prophet Muhammad (peace be upon him) was chosen by Allah to be His Messenger and to convey His Message. Allah says in the Quran, “And your Lord creates whatsoever He wills and He chooses” (al-Qasas 68). Allah creates and has power to do all things. Allah specifically chose the Prophet Muhammad (peace be upon him) to be His Messenger. In another verse, Allah says, “Allah knows best with whom to place His Message” (al-Anaam 124).

This implies some characteristics of the Prophet Muhammad (peace be upon him) as obviously Allah, due to His justice, wisdom and mercy, would not choose one who is treacherous or lying to be His Messenger. Allah would not choose anyone for such an important mission whom He knew would not convey the message or who would use the position to his own advantage. If anyone claims that the Prophet (peace be upon him) did not actually convey the entire message or that he distorted it in any way, he is actually saying that Allah did not know who was the correct or best person to be a messenger. This is obvious disbelief.

Second, when one makes the shahaadah, he is also testifying that the Prophet (peace be upon him) has been sent for all of mankind until the Day of Judgment. Allah says in the Quran, “Say [O Muhammad]: 0 mankind! Verily, I am sent to you all as the Messenger of Allah” (al-Araaf 158). Furthermore, the Prophet (peace be upon him) said,

“I have been given five aspects that were not given to any prophet before me … [One of which is] every prophet was sent only to his people while I have been sent to all of mankind.” (Recorded by al-Bukhari and Muslim.)

It is obligatory upon everyone from the time of the Prophet (peace be upon him) until the Day of Judgment to believe in and follow the Prophet (peace be upon him). If the message of Islam clearly reaches a person and he still refuses to believe in and follow the Prophet (peace be upon him), he is a disbeliever and will be in the Hell-fire forever- unless he repents and embraces Islam. However, this also implies that the Prophet’s teachings and his sunnah are valid and obligatory upon all of mankind until the Day of Judgment. That is, his example and teaching was not simply for the people of Arabia at his time. Instead, it is just as valid and just as important for each and every Muslim today, whether he be in New York or Malaysia.

Some people seem to try to resist the idea that they have to follow the Prophet (peace be upon him). When they do so, they must realize that they are going against what they have testified to. They have testified that the Prophet’s message, which includes both the Quran and his inspired sunnah, is for all of mankind- including each and everyone alive today. Third, when one declares the shahaadah, he is testifying that he believes with certainty that the Prophet Muhammad (peace be upon him) conveyed the message- he conveyed it correctly, he conveyed all of it, and he conveyed it clearly. Allah says in the Quran,

“The Messenger’s duty is only to convey (the message) in a clear way” (alNoor 54). The Prophet (peace be upon him) himself said, “I left you on a bright path whose night and day are alike. No one strays from it after me except he is destroyed. “

The Prophet (peace be upon him) conveyed all of the guidance and revelation that he received from Allah. He conveyed and explained it in a clear manner. Therefore, when one makes the shahaadah, he is also testifying that the Prophet (peace be upon him) conveyed all the aspects of the religion- its fundamental as well as its secondary aspects. There is no part of the religion that one needs for his guidance that was not conveyed to mankind or that Allah or the Prophet (peace be upon him) may have possibly forgotten.

Therefore, when this complete and clear guidance from the Prophet (peace be upon him) is present, there is no need for any Muslim to turn to other sources for guidance. There is no need for one to turn to the books of the Jews or Christians. Indeed, the Prophet (peace be upon him) told Umar, when he saw him reading the Torah, that if the Prophet Moses were alive at his time, he would also have to follow the way of the Prophet Muhammad (peace be upon him). There is no need for any Muslim to tum to the Greek philosophers, for example, to learn about theology. In fact, there is no need for Muslims to tum the religious or spiritual teachings of any non-Muslims to get guidance. All that is needed is to be found in the Quran and sunnah. This is part of what the Muslim is testifying to. The Muslim bears witness that the Prophet (peace be upon him) conveyed the entire message. This is all part of the meaning of the shahaadah.

When one declares, “Muhammad is the Messenger of Allah,” one is also declaring that he is the final prophet sent by Allah. Allah says in the Quran, “Muhammad is not the father of any man among you, but he is the Messenger of Allah and the Last of the Prophets” (al-Ahzaab 40).

There is to be no prophet who is going to come after the time of the Prophet Muhammad (peace be upon him). No new prophet and no new scripture will come that will abrogate what the Prophet Muhammad (peace be upon him) brought. Furthermore, if anyone after the time of the Prophet Muhammad (peace be upon him) claims to be a prophet, it is known
automatically that such a person is a liar and a deceiver. He must be opposed and it should be declared to all that his claim to prophethood is false. To accept anyone as a prophet after the Prophet Muhammad (peace be upon him) is to falsify one’s declaration of the shahaadah.

When one makes the testimony of faith or the shahaadah, this not only implies that he believes in certain things but it also implies that he accepts certain responsibilities that stem from that shahaadah. For example, when he says that there is none worthy of worship except Allah, for that shahaadah to be a correct form of shahaadah, it means that he is now taking on the responsibility of worshipping no one other than Allah. Similarly, when one says, “I testify that Muhammad is the Messenger of Allah,” he is taking on certain responsibilities with respect to the Prophet Muhammad (peace be upon him). When he is lacking in any of these responsibilities, then he is lacking in his complete fulfillment of his testimony of faith. It can even get to the point that he negates his shahaadah completely by refusing to fulfill his responsibility to the Prophet Muhammad (peace be upon him).

One of these obligations toward the Prophet (peace be upon him) is to love him. This does not just imply any form of love but complete imaan requires that one loves the Prophet (peace be upon him) more than anyone or anything else of this world. Allah says in the Quran,

“Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than Allah and His Messenger, and striving hard and fighting in His cause, then wait until Allah brings about His Decision (torment). And Allah guides not the people who are disobedient” (al-Taubah 24).

Second, when one makes the testimony of faith, this means that he is accepting the Prophet Muhammad (peace be upon him) as his example of how to live and behave in a way that is correct and pleasing to Allah. Allah says in the Quran, “Indeed in the Messenger of Allah you have an excellent example to follow for him who hopes in (a good meeting with) Allah and the Last Day and remembers Allah much” (al-Ahzaab 2 1). Allah also says,

“Say (0 Muhammad): If you love Allah, then follow me and Allah will love
you and forgive you your sins” ( ali-Imraan 31) It is very strange that some people can declare the testimony of faith and declare that Muhammad is the Messenger and Prophet of Allah- yet at the same time they do not consider him an example of the way of life that a believer should follow. Not only do they not take him as an example for themselves, they actually oppose others who do take the Prophet (peace be upon him) as their example. This is nothing but a clear sign that such a person does not have a clear understanding of the meaning and implications of the testimony of faith that he made.

The Prophet (peace be upon him) has said, “I swear by Allah that I am the most fearful of Allah and most conscious of Him than all of you. But I also [as part of my sunnah] fast and break my fast, pray and sleep [at night] and I marry women. Whoever turns away from my sunnah is not from me [that is, is not one of my true followers].” (Recorded by al-Bukhari.)

In this hadith, the Prophet (peace be upon him) explained that he is the most fearful of Allah and God-conscious. Therefore, there is no excuse for anyone not to follow his example and guidance. But he also stated that the one who turns away from his practice and example is not from him. One cannot truthfully claim to believe in and accept the Prophet Muhammad (peace be upon him) and, at the same time, refuse to accept his life as the example that one must strive to emulate

1.3 Ruling Concerning One who Violates the Shahaadah

Anyone who knowingly and willingly violates the shahaadah becomes a disbeliever. There is agreement of all the scholars on this point. For example, if anyone worships anything or anybody else along with his worship of Allah, such as worshipping Jesus along with worshipping Allah, then that person becomes a disbeliever. Similarly, if anyone curses the Prophet (peace be upon him) or claims that he was a liar, this person has violated the second portion of his testimony of faith and, thereby, falls outside of the fold of lslam.

1.4 What About the Other Articles of Faith?

In this hadith, the Prophet (peace be upon him) stated the pillars of Islam. However, he did not mention the other articles of faith like he did in the Hadith of Gabriel. The reason was that there was no need to do so. The other articles are encompassed and included under the second part of the testimony of faith. If a person is accepting the Prophet Muhammad (peace be upon him) as a Messenger of Allah, it means that he believes in all of the aspects that the Messenger of Allah (peace be upon him) taught. Hence, this must include all of the other articles of faith that the Prophet (peace be upon him) explicitly mentioned in the hadith of Gabriel. In other words, the articles of faith were implicitly implied as soon as the Prophet (peace be upon him) mentioned the testimony of faith.

2. “Establishing the Prayers”

2.1 The Meaning of salaat (“prayer”)

Salaat is a word that existed in the Arabic language before the time of the Prophet Muhammad (peace be upon him). However, its meaning in Islam is something different and special. The Prophet Muhammad (peace be upon him) demonstrated the proper manner of prayer that is pleasing to Allah. Hence, he said, “Pray in the manner that you have seen me praying.”

Although the shareeah definition of the term salaat is quite clear, many times an understanding of a word’s root or derivation sheds more light on the understanding of the concept itself. The generally accepted view is that the word salaat lexically means dua (supplication). The salaat itself is composed of a number of supplications. Prayer and supplications are from the most important aspects of worship. The worshipper turns to the one he is worshipping and invokes him. On this point, Muhammad Rasheed Ridha wrote,

Salat is the showing of one’s need and dependence upon the worshipped one, by speech, action or both. This is what is meant by their statement, “The meaning of salat is supplication,” as one demonstrates his need for the Great, the Noble, even if just in action, in order to bring about some need, continuation of some bounty or repelling of some harm or punishment. Rasheed Ridha states about the form of the Islamic prayer, Prayer, in the manner we have just mentioned [where one demonstrates his need and reliance upon his Lord] is demonstrated in Islam in the best way possible.

This is the prayer that Allah has made obligatory upon the Muslims. These statements and actions, starting with the opening statement of “Allah is greatest” and ending with the salutations, in the way that the confirmed sunnah has shown, is one of the best ways to express the feeling of need for the worshipped. It also demonstrates the soul’s admiration and awe [for the one he is worshipping], if the person establishes it and performs it in its proper manner.

2.2 The Meaning of “Establishing the Prayers”

A very important aspect that one should note about this hadith of the Prophet (peace be upon him) as well as about the Hadith of Gabriel is that what is commanded is not simply the “performance” of prayer. Al-Raaghib al-Isfahaani points out that the word for “performer of prayer” is rarely used in the Quran. In fact, one of the few verses in which Allah ever describes the “performers of prayers” is in the verse,

“So woe unto those performers of prayers who delay their prayer from its
stated fixed time” (al-Maa ‘oon 4-5). Allah is ordering something very different from the simple act of “performing prayers”. Allah is requiring from the believers iqaamat al-salaat (“the establishment of the prayers”). Hence, one of the pillars of Islam is not simply praying but it is something special, which Allah and His Prophet (peace be upon him) called, “establishing the prayer.” Only if one performs the prayer properly and correctly is one deserving of praise. This points out that the number of people who pray are many while the number that establish the prayer are few. This is like the statement narrated

from Umar about the Hajj, “The number who performed the Hajj are few while the riders [present at the Hajj] are many.” Al-Dausiri also pointed out one difference between the two phrases of “establishing the prayer” and “performing the prayer.” He said, “[Allah] did not say ‘performers of prayer’ but He said, ‘those who establish the prayer. ‘ Allah distinguished between them in order to distinguish between the true and real prayer and the prayer in form only. The true prayer is the prayer of the heart and soul, the prayer of humility, the prayer of those who stand silently and in fear in front of Allah.” The prayer “in form only” was never the goal of the command.

Definitely part of the establishing of the prayer is the establishment of the spiritual and inward aspects of the prayer, as al-Dausiri has alluded to. But that is certainly not the only difference between the two as can be seen in the definition or statements about “establishing the prayer” as given by many of the scholars of Islam. For example, the famous commentator on the Quran, ibn Jareer al-Tabari wrote, “Establishing it means to perform it within its proper limits, with its obligatory aspects, with what has been made obligatory concerning it by the one upon whom it has been made obligatory.” Then he quoted the Companion ibn Abbaas as saying, “Establishing the prayer is to perform its bowing, prostrations and reciting in a complete manner as well as having fear of Allah and complete attention to it.” The early scholar Qataada also stated, “The establishing of the prayer is to stick to and guard its timing, ablution, bowing and prostration.”

Al-Raazi has made the following conclusion concerning its meaning, [The praise that is bestowed upon those who establish the prayer] is only for those who establish it on a continual basis without any shortcoming in fulfilling its pillars and conditions. In the same way, the one who ‘establishes’ the provision for the soldiers is described as such only when he fulfills everyone’s rights without any stinginess or shortcoming In general, one can say that the “establishing of the prayer,” as mentioned in this hadith and the hadith of the Angel Gabriel, means that one performs and executes the prayer in the proper manner as prescribed in the Quran and sunnah.

This includes both the outward as well as the inward aspects of the prayer. Neither of the two are sufficient in themselves to truly establish the prayer. One must be in a state of purity for the prayer. One must perform the prayer in its proper time. One should, in the case of men, perform the prayer in congregation in a mosque. One must perform the prayer according to its rules and regulations, at the same time, though, the physical acts must be accompanied with diligence, submission, humbleness, calmness and so on. One must perform all of the acts of the prayer properly and in the manner demonstrated by the Messenger of Allah (peace be upon him). These are all part of establishing the prayer. These are essential aspects of this very important foundation of the entire structure of Islam.

From all of the above it is clear that what Allah is referring to is not something light or something that can be taken lightly. It is to fulfill the prayers in the best way that one can do so, according to the sunnah of the Prophet (peace be upon him), with the correct intention and with the proper attention on the prayer.

It is clear, therefore, that this pillar of Islam is something specific. If a person performs it properly and correctly, then one can say that he has “prayed” and he has “established the prayer”. But if one does not do so, then, as the Prophet (peace be upon him) himself alluded to, the act of prayer may itself be negated. This was the case when the Prophet (peace be upon him) told the person in the mosque three times, after he had performed the prayer in an inadequate manner,

“Go back and pray for you have not prayed.” (Recorded by al-Bukhari and Muslim.) However, it may be that a person establishes the prayer to some extent. The person has, from a legal point of view, performed his prayer but the reward from Allah for that prayer may be lacking.

As the Prophet (peace be upon him) has said, “A person may finish from [the prayer] and all that is recorded for him of his prayer is one-tenth of it, one-ninth, one-eighth, one-seventh, one-sixth, onefifth, one-fourth, one-third or one-half.”

The meaning of “establishment of the prayer” has been stressed here because that is what the pillar of Islam is. This pillar is not simply the performance of the prayer. It is not performing it in any way or with just physical motions. Nor is it simply praying in the heart without any physical parts to it whatsoever. Nor is it praying the prayer at the time one finds convenient. One must be careful to perform this pillar of Islam in the best and correct manner. On this point, Nadwi wrote,

Salat [prayer] is not merely the name of certain physical movements. It is not a wooden, lifeless ritual or something of a military discipline in which one’s choice or volition has no place. It is an act in which all the three aspects of human existence, physical, mental and spiritual, find their due expression. The body, the mind and the heart participate in it jointly and in an ideal manner. The acts of standing erect, kneeling and prostration appertain to the body, recitation appertains to the tongue, reflection and contemplation to the mind, and fear, repentance and lamentation to the heart …

Human personality is a many-sided thing. It is made up of the body, the mind and the heart. All the fundamental aspects of human existence are represented in Salat which is the foremost manifestation of faith. Some religious legists, men of prayer and devoutness, and Jews of the last phase saw only physical action in it while among the Oriental mystics and intellectuals some held it merely to be a form of contemplation and meditation. Yet again, many an ignorant Christian monk and so-called Muslim ascetic thought that it was symbolic of love and devotion, grace and adoration, warmth and ardor, sorrow and broken-heartedness and awe and repentance alone. They all stopped at what they imagined, but, as a little reflection will show, these people were sadly misguided and ignorant of the marvelous comprehensiveness of the institution of Salat.

2.3 The Importance of the Prayer

The importance of the prayer in Islam cannot be overstated. It is the first pillar of Islam that the Prophet (peace be upon him) mentioned after mentioning the testimony of faith, by which one becomes a Muslim. It was made obligatory upon all the prophets and for all peoples. Allah has declared its obligatory status under majestic circumstances. For example, when Allah spoke directly to Moses, He said,

“And I have chosen you, so listen to that which is inspired to you. Verily, I am Allah! There is none worthy of worship but I, so worship Me and offer prayer perfectly for My remembrance (Taha 13-14).

Similarly, the prayers were made obligatory upon the Prophet Muhammad (peace be upon him) during his ascension to heaven. Furthermore, when Allah praises the believers, such as in the beginning of surah alMuminoon, one of the first descriptions He states is their adherence to the prayers. Once a man asked the Prophet (peace be upon him) about the most virtuous deed. The Prophet (peace be upon him) stated that the most virtuous deed is the prayer. The man asked again and again. The first three times, the Prophet (peace be upon him) again answered, “The prayer,” then on the fourth occasion he stated, “Jihad in the way of Allah.”

The importance of the prayer is demonstrated in many of the Prophet’s statements. For example, the Prophet (peace be upon him) said, “The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad.”

The importance of the prayers lies in the fact that no matter what actions one performs in his life, the most important aspect is one’s relationship to Allah, that is, one’s faith (imaan), God-consciousness (taqwa), sincerity (ikhlaas) and worship of Allah ( ‘ibaadah). This relationship with Allah is both demonstrated and put into practice, as well as improved and increased, by the prayer. Therefore, if the prayers are sound and proper, the rest of the deeds will be sound and proper; and if the prayers are not sound and proper, then the rest of the deeds will not be sound and proper, as the Prophet (peace be upon him) himself stated.

In reality, if the prayer is performed properly- with true remembrance of Allah and turning to Him for forgiveness- it will have a lasting effect on the person. After he finishes the prayer, his heart will be filled with the remembrance of Allah. He will be fearful as well as hopeful of Allah. After that experience, he will not want to move from that lofty position to one wherein he disobeys Allah. Allah has mentioned this aspect of the prayer when He has said, “Verily, the prayer keeps one from the great sins and evil deeds” (al-Ankaboot 45).

Nadwi has described this effect in the following eloquent way, Nadwi has described this effect in the following eloquent way, Its aim is to generate within the subliminal self of man such spiritual power, light of faith and awareness of God as can enable him to strive successfully against all kinds of evils and temptations and remain steadfast at times of trial and adversity and protect himself against the weaknesses of the flesh and the mischief of immoderate appetites.

The overall affect that the properly performed prayers should have upon humans is described in other verses in the Quran: “Verily, man was created impatient, irritable when evil touches him and niggardly when good touches him. Except for those devoted to prayer, those who remain constant in their prayers .. . ” (al-Maarij 19-23).

As for the Hereafter, Allah’s forgiveness and pleasure is closely related to the prayers. The Messenger of Allah (peace be upon him) said, “Allah has obligated five prayers. Whoever excellently performs their ablutions, prays them in their proper times, completes their bows and khushoo ‘ has a promise from Allah that He will forgive him. And whoever does not do that has no promise from Allah. He may either forgive him or He may punish him.”

The prayers are a type of purification for a human being. He turns and meets with his Lord five times a day. As alluded to above, this repeated standing in front of Allah should keep the person from performing sins during the day. Furthermore, it should also be a time of remorse and repentance, such that he earnestly asks Allah for forgiveness for those sins that he committed. In addition, the prayer in itself is a good deed that wipes away some of the evil deeds that he performed.

These points can be noted in the following hadith of the Prophet (peace be upon him): “If a person had a stream outside his door and he bathed in it five times a day, do you think he would have any filth left on him?” The people said, “No filth would remain on him whatsoever.” The Prophet (peace be upon him) then said, “That is like the five daily prayers: Allah wipes away the sins by them.” (Recorded by al-Bukhari and Muslim.) In another hadith, the Prophet (peace be upon him) said, “The five daily prayers and the Friday Prayer until the Friday Prayer act as expiation for what is between them.” (Recorded by Muslim.)

Finally, al-Saadi points out that prayer is the greatest assistant in achieving one’s good in both this life and the Hereafter. He quotes Allah’s saying, “Seek help in patience and prayer” (al-Baqara 45). He says that this verse implies, “Seek help concerning any matter in patience and prayer.” With respect to one’s religion, if a person is constant and regular in his prayers, it makes it easy for him to perform the good deeds, as his soul feels at rest with them and he looks for their reward from Allah. At the same time, the prayer lessens his desire and craving to perform the evil deeds. As for matters of this world, the prayer makes the difficulties and hardships easier for him to bear. Allah will reward him due to his prayers by making his matters easier for him and by blessing him in his wealth and deeds.

2.4 The Ruling Concerning One Who Does not Pray

There is a difference of opinion among the scholars concerning the one who fails to perform this ever important pillar of Islam. The question is whether or not one who does not perform the prayer still remains in the fold of Islam. That is, does one become a disbeliever by the fact that he does not pray? In general, one may break down those who do not pray into the following categories:

(1) Those who, by agreement, are not disbelievers. This includes those people who may have missed a prayer due to forgetfulness or sleep. Obviously, such people are not considered disbelievers.
(2) Those who, by agreement of all scholars, are disbelievers. This category includes the following groups of people:
- The one who does not perform the prayer and rejects the idea that it is obligatory to pray. This person is a disbeliever by consensus as he is going against numerous and definitive evidences from the Quran and sunnah.
- The one who refuses to pray out of pride or envy. This is the person who recognizes the truth of Islam yet he does not want to submit to Islam or perform the prayer out of hatred for the religion, out of pride that he does not feel that he must perform such an act and so forth.
- The one who does not pray out of disdain and ridicule for the prayer. This person is disdaining or ridiculing one of the foundations of Islam and, for that reason, this takes him out of the fold of lslam.
- The one who refuses to pray even though he is being threatened by the proper authorities with being killed as a punishment for not praying. This person is considered a disbeliever since he refuses to submit even with a threat of death.
- The one who simply disregards the prayer completely, without recognizing that it is obligatory or rejecting it as an obligation.
(3) Concerning the third category, there is a difference of opinion whether or not these people fall outside of the fold of Islam. These are the people who accept the obligation of prayer and do not deny its importance. They recognize that they are committing a sin by not praying. Yet, still, out of laziness, remiss or such, they do not perform the prayer. Some scholars say that such a person falls completely out of the fold of Islam, he shall be in the Hellfire forever and, in fact, Muslims cannot perform the funeral prayer for him in this world. Other scholars state that such a person is truly an evildoer, he is committing a lesser form of kufr and is at the doorstep of falling out of the fold of lslam. However, he does stay within the overall fold of lslam and is not to be treated like or considered a disbeliever.

This is not the proper place for a detailed discussion of this very important question. One of the strongest pieces of evidence for those who say that such a person does become a disbeliever is the hadith of the Prophet (peace be upon him) “Between a man and polytheism (al-shirk) and disbelief (al-kufr) is the abandoning of the prayer.” (Recorded by Muslim.)

In this hadith, the Prophet (peace be upon him) used the definitive al-shirk and al-kujr, which is a reference to something known and understood. This is understood to refer to the kufr that takes one out of the fold of Islam. Furthermore, both the words shirk and kufr have been used, and this is another sign that the act must take one out of the fold oflslam. In another hadith, the Prophet (peace be upon him) also said,

“The covenant that is between us and them [the disbelievers] is the prayer. Whoever abandons it has committed an act of unbelief.” In yet another hadith, the Messenger of Allah (peace be upon him) stated, “Do not abandon an obligatory prayer intentionally for the one who fails to perform it intentionally has made himself free of the protection of Allah and His messenger.” One of the strongest pieces of evidence for those who say that such a person does not leave the fold of Islam is a hadith mentioned earlier:

“Allah has obligated five prayers. Whoever excellently performs their ablutions, prays them in their proper times, completes their bows, and khushoo ‘ has a promise from Allah that He will forgive him. And whoever does not do that has no promise from Allah. He may either forgive him or He may punish him.”

However, it is important to note the conclusion that both sets of scholars come to. Those who say that the person falls out of the fold of Islam state that the person is to be killed as an apostate, if he does not repent. Most of those scholars who say that he does not fall outside of the fold of Islam state that he must be commanded to pray and ifhe refuses to pray, then he should be killed as a punishment for his refusal to pray. Hence, the conclusion of the majority of the scholars is the same. Abandoning the prayer, this pillar of Islam, is such a heinous act that these scholars agree that such a person is not deserving to live. So regardless of whether one follows the scholars that say that such a person is a disbeliever or not, both sides definitely agree that the importance of the prayer is extremely great and no Muslim who is true to his claim to Islam should ever consider abandoning the prayer.

Siddiqi’s words showing the importance of prayer are a good summary to this whole discussion. He wrote, Prayer is the soul of religion. Where there is no prayer, there can be no purification of the soul. The non-praying man is rightly considered to be a soulless man. Take prayer out of the world, and it is all over with religion because it is with prayer that man has the consciousness of God and selfless love for humanity and inner sense of piety. Prayer is, therefore, the first, the highest, and the most solemn phenomenon and manifestation of religion

The Prophet (peace be upon him) stated its place in Islam when he Said, “The head of the matter is Islam. Its pillar is prayer. And its apex is jihad.”
An authentic hadith recorded by Ahmad, al-Tirmidhi and others.

3. “Giving the Zakat”

The Meaning of Zakat: Linguistically, the root of the word zakat implies purification, blessing and growth. Allah has stated in the Quran,

“Indeed whosoever purifies himself (tazakkaa) shall achieve success” (al-Ala 14). Another word used in the Quran and hadith for the zakat is sadaqa. This word is derived from sidq (the truth). Siddiqi explains the significance of these two terms as they are used here, Both these words are highly meaningful. The spending of wealth for the sake of Allah purifies the heart of man of the love of material wealth. The man who spends it offers that as a humble gift before the Lord and thus affirms the truth that nothing is dearer to him in life than the love of Allah and that he is fully prepared to sacrifice everything for His sake. In the shareeah, its technical meaning is in reference to a specific portion of one’s varied wealth that one must give yearly to a specific group of recipients.

3.1 The Importance of Zakat

There is no question that among the pillars of Islam, zakat ranks very close to that of prayer. They are often mentioned together in the Quran- in eighty two instances to be exact. The importance of zakat can also be seen in the following verse of the Quran where Allah orders the Companions to fight the mushrikeen (polytheists) wherever they can:

“Then when the sacred months have passed, kill the polytheists wherever you find them, and capture them and besiege them, and prepare for them each and every ambush. But if they repent and offer prayer and give zakat, then leave their way free. Verily, Allah is Oft-Forgiving, Most Merciful” (al-Taubah 5). In this verse, Allah orders the Companions to fight them until they repent, establish the prayer and pay the zakat. Shortly afterwards in the same surah, following the same line of discussion, Allah says,

“But if they repent, offer prayer and give the zakat, then they are your brethren in religion. And We expound the signs for a people who know” (al-Taubah 11).

These two verses clearly prove the importance of zakat in Allah’s sight. The disbelievers will become a part of this religion when they repent, pray and give the zakat. Hence, the payment of zakat is a true sign that a person is a Muslim and submitting himself to Allah. One can also see from the Quran, that one of the keys to receiving Allah’s mercy in the Hereafter is the payment of zakat. In surah al-Taubah, verse 71, Allah states,

“The believers, men and women, are helpers and supporters of one another, they enjoin what is right and forbid what is evil, they offer their prayers perfectly, they give the zakat and they obey Allah and His Messenger. Allah will bestow His mercy on them. Surely, Allah is All-Mighty, All-Wise.”

The payment of zakat should purify a person. It also purifies his wealth. Allah said to the Prophet (peace be upon him), “Take (0 Muhammad) alms from their wealth in order to purify them and sanctify them with it” (al-Taubah 103). Beyond that, it can purify a believer’s soul by cleansing him of the diseases of stinginess and miserliness. It also purifies the wealth of the person by removing any evil effect from it. The Prophet (peace be upon him) once said,

“Whoever pays the zakat on his wealth will have its evil removed from him.” (Tabarani)

Zakat also has a very important role to play for society as a whole. There are some obvious factors that may be stated here. For example, zakat helps the poor of society as they receive wealth that they need. This should also help to strengthen the ties of brotherhood within a Muslim society, as the poor know that the rich will come to their aid through zakat and other means of charity. Even for those who are not very rich, it makes them realize that they can afford to give for the sake of Allah. They may realize that they will not starve or die if they give some of their wealth for the sake of Allah. Furthermore, it can make those who possess wealth realize that such wealth has actually come as a blessing from Allah. Hence, the person must use it in the way that is pleasing to Allah. One of the most pleasing aspects is to fulfill one’s responsibility of paying zakat upon such wealth.

There are other important social aspects that can be deduced from the Quran and sunnah. For example, one of the keys to the establishment of a Muslim community and Muslim state is the giving of zakat. Allah says in the Quran, “Those who, if We give them power in the land, (they) order for the establishment of the prayer, to pay the zakat, and they enjoin the good and forbid the evil. And with Allah rests the end of all matters” (al-Hajj 41 ).

Muslims who do not pay their zakat are not only harming themselves but they can actually harm the entire Muslim ummah. The Messenger of Allah (peace be upon him) said,

“A people do not keep from giving the zakat on their wealth except that they will be kept from having rain falling from the sky. If it were not for the animals, it would not rain at all.”

Allah and His prophet have made it clear that not paying zakat is an act that is displeasing to Allah. Indeed, Allah has threatened a great punishment for such behavior. For example, the following verse of the Quran is a reference to those who do not pay the zakat on their wealth:

“And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (wealth) think that it is good for them. Nay, it will be worse for them. The things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth, and Allah is Well-Acquainted with all that you do” (ali-Imraan 180).

The Prophet (peace be upon him) described the punishment that will come to those who do not pay the proper zakat on their wealth. In one hadith in Sahih al-Bukhari, Abu Huraira narrated that the Prophet (peace be upon him) said,

“[On the Day of Resurrection] camels will come to their owner in the best state of health they have ever had (in the world), and if he had not paid their zakat on them, they would tread him with their feet; similarly, sheep will come to their owner in the best state of health they ever had in this world and, if he had not paid their zakat, would tread him with their hooves and would butt him with their horns … I do not want anyone of you to come to me on the Day of Resurrection carrying over his neck a sheep that will be bleating. Then he says, ‘O Muhammad (please intercede for me). ‘ I will say, ‘I can’t help you for I conveyed Allah’s message to you. ‘ Similarly, I do not want anyone of you to come to me carrying over his neck a camel that will be grunting. Such a person will say, ‘O Muhammad (intercede for me).’ I will say to him, ‘I cannot help you for I conveyed Allah’s Message to you.”‘

The Prophet (peace be upon him) warned of the consequences of not paying such zakat. Note the following hadith from Sahih al-Bukhari

“Whoever is made wealthy by Allah and does not pay zakat on his wealth, then on Day of Resurrection his wealth will be made like a bald-headed poisonous snake with two poisonous glands. It will encircle his neck and bite his cheeks and say, ‘I am your wealth, I am your treasure.”‘ After stating that, the Prophet (peace be upon him) then recited the above verse from surah ali-Imraan. In another verse that also includes those who do not pay zakat, Allah has said,

“[There are] those who hoard up gold and silver and spend it not in the way of Allah- announce unto them a painful torment. On the Day when that wealth will be heated in the fire of hell and it will brand their foreheads, flanks and backs. [It will be said to them], ‘This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard”‘ (al-Taubah 34-35).

3.2 Ruling Concerning One who Does not Give Zakat

Zakat is one of the pillars of Islam, as is clear from this hadith under discussion. If a person denies the obligation of zakat or says that it is not a part of Islam, then such a person is a disbeliever according to the consensus of the scholars. The question once again is: What is the status of a person who accepts zakat as an obligation but due to laziness, stinginess or remiss he does not give zakat? Does he remain a Muslim? For the majority of the scholars, the person does still remain a Muslim. The zakat is to be taken from him by force by the authorities and he is punished according to judicial discretion.

However, there are reports from the Companion Abdullah ibn Masood that he did not consider a person who abandons the zakat to be a Muslim. He said, “The one who leaves paying the zakat is not a Muslim.” He also said, “The one who establishes the prayer but does not give the zakat actually has no prayer for him.” Ibn Uthaimeen stated that one narration from Imam Ahmad ibn Hanbal is that the one who does not pay the zakat out of stinginess becomes an unbeliever in the same way that the one who does not pray out of laziness becomes an unbeliever. He says that this opinion is supported by some of Ahmad’s followers.

If a group of people believe in zakat yet they refuse to pay it, they can be fought. This is exactly what happened during the time of the Companions. After the death of the Prophet (peace be upon him), some of the tribes became apostates and others refused to pay the zakat. Abu Bakr, the first khaleefah, fought them and declared, “By Allah, I will fight anyone who distinguishes between prayer and zakat. Zakat is the compulsory right to be taken from the property. By Allah! If they refuse to pay me even a she-kid which they used to pay at the time of Allah’s Messenger (peace be upon him), I would fight them for withholding it.” (Recorded by Muslim.)

That incident was very important for many reasons. It demonstrates the attitude of the Companions toward a group of people who refused to pay the zakat. It is not reported that the Companions asked them whether they still believed in zakat Instead, they fought them and treated them in the same manner as those who had openly apostatized. In other words, they considered them outside of the fold of Islam due to their actions.

4. “Making the pilgrimage to the House”

The Meaning of Hajj: The next pillar of Islam mentioned in this narration of this hadith is making the pilgrimage to the House of Allah, or the Kaaba. Linguistically, hajj means, “He repaired, or betook himself, to, or towards a person … or towards an object of reverence, veneration, respect or honour.” In the shareeah, it means a particular going or traveling at a particular time to a particular place for the purpose of worshipping Allah. In other words, it is the journeying to Makkah during the months designated for the performance of Hajj as an act of worship for the sake of Allah.

4.1 The Importance of Hajj

The performance of Hajj is an obligation upon every Muslim who has the means to perform it. This can be clearly proven from the Quran and sunnah. However, it is much more than an obligation. It is one of the foundations or pillars of Islam itself. The reward for the performance of the Hajj is great. The Prophet (peace be upon him) said,

“Whoever performs the Hajj for the sake of Allah and does not commit any lewdness or sins returns like the day in which his mother gave him birth,” that is, without any sins. (Recorded by al-Bukhari and Muslim.) The Prophet (peace be upon him) also said,

“One Umrah until the next Umrah is an expiation for what is between them. And the Hajj that is accepted by Allah and performed properly has no reward other than Paradise.” (Recorded by al-Bukhari and Muslim.) Another hadith reads:

The Messenger of Allah (peace be upon him) was asked, “What is the best deed?” He stated, “Belief in Allah and His Messenger.” He was then asked,
“What next?” He said, “Jihad in the way of Allah.” He was again asked, “What next?” He replied, “The Hajj which is performed correctly and accepted by Allah.” (Recorded by al-Bukhari and Muslim.)

Furthermore, Hajj is equivalent to jihad for women and people who are not capable of jihad. In one hadith, the Prophet was asked whether or not women are required to take part in jihad. He answered, “Yes, upon them is the jihad which does not contain fighting: Hajj and Umrah.” (Recorded by Ahmad and ibn Maajah)

Hajj has numerous benefits to it. Besides those mentioned in the hadith, one can note that it is a place for Muslims from all around the world to come and worship Allah together. This is an excellent opportunity for Muslims to meet each other, understand each other and get closer to each other. Furthermore, all differences between them are swept away as they all dress in a similar fashion and perform the same rituals. The poor, the rich and all others are all standing in the same manner in front of Allah.

Siddiqi describes the significance of Hajj in the following manner, It is rightly said that it [the Hajj] is the perfection of faith since it combines in itself all the distinctive qualities of other obligatory acts. It represents the quality of salat [prayer] since a pilgrim offers prayers in the Kaba, the House of the Lord. It encourages spending of material wealth for the sake of the Lord, the chief characteristic of Zakat.

When a pilgrim sets out for Hajj, he dissociates himself from his hearth and home, from his dear and near ones to please the Lord. He suffers privation and undertakes the hardship of journey- the lessons we learn from fasting and itikaf In Hajj one is trained to be completely forgetful of the material comforts and pomp and show of worldly life. One has to sleep on stony ground, circumambulate the Kaba, run between Safa and Marwa and spend his night and day wearing only two pieces of unsewn cloth. He is required to avoid the use of oil or scent or any other perfume. He is not even allowed to get his hair cut or trim his beard. In short, he is commanded to abandon everything for the sake of Allah and submit himself before his Lord, the ultimate aim of the life of a Muslim. In fact, physical pilgrimage is a prelude to spiritual pilgrimage to God, when man would bid goodbye to everything of the world and present himself before Him as His humble servant saying: “Here I am before Thee, my Lord, as a slave of Thine.”

4.2 Hajj is Obligatory on One who Has the Means

Allah Says in the Quran, “And Hajj to the House is a duty that mankind owes to Allah, those who can afford the expenses. And whoever disbelieves, then Allah stands not in need of any of the worlds” (ali-Imraan 97). Similarly, when responding to the question of Islam in the hadith of Gabriel, the Prophet (peace be upon him) also specifically pointed out that Hajj is obligatory upon the one who has the means to perform it.

Scholars differ as to exactly how this condition is to be met. In general, though, it shows that Hajj is not meant to be a hardship. It is a great act of worship that people should do their best to perform but only if it is feasible for them. In general, this feasibility includes having the physical health, financial well-being and the provisions needed to undertake the Hajj. Some scholars also add that the journey should not be so treacherous that the pilgrim’s life is put at risk. In addition, women must have a mahram [male relative or husband] to travel with them as they are not allowed to travel alone, although some scholars allow them to travel in “trustworthy” groups made up of men and women.

If one does not meet these conditions, one is not obliged to perform the Hajj. He must wait until he has the ability to perform it. When he does have the ability to perform it, there is a difference of opinion over whether he must perform it immediately at that time or if he may delay it until a future year. That is the next topic of discussion.

4.3 The Question of Delaying the Performance of Hajj

There is a difference of opinion over whether or not the performance of Hajj may be delayed. That is, suppose there is a person who has not fulfilled the obligation of Hajj and he has the means and ability to make Hajj this year. If he decides to delay its performance until some later year, is he considered sinful or not? Is it permissible for him to delay it or must he perform it the first time that he has the opportunity to perform it? Malik, Abu Hanifah, Ahmad and some Shafi’ ees state that one must perform Hajj at its first feasible opportunity. Otherwise, one is being sinful. Evidence for this position includes: The Prophet (peace be upon him) said,

“If anyone breaks [a bone] or becomes lame, he comes out of the sacred state and he must perform the Hajj the following year.” The deduction from this hadith is that if one can perform the Hajj whenever he wishes, the Prophet (peace be upon him) would not have explicitly mentioned that the person should perform the Hajj in the following year.

Another hadith states, “Hurry to perform the Hajj, that is, the obligatory one, as none of you knows what may happen to him.” It is also narrated that Umar ibn al-Khattaab once said, “I considered sending men to those lands to see who had the means but did not perform the Hajj. They should have the jizya1 applied to them as they are not Muslims, they are not Muslims.”

One of the strongest pieces of evidence presented for saying that one is allowed to delay his performance of Hajj, even though he has the ability to perform it, is the fact that Hajj was made obligatory in the 6th year after the Hijrah and the Messenger of Allah (peace be upon him) himself did not perform the Hajj until the tenth year. However, Al-Shaukaani has offered the following response to this argument,

[First,] there is a difference of opinion concerning when Hajj became an obligation. One of the opinions is that it became obligatory in the 10th year. Hence, there was no delay [on the part of the Messenger of Allah (peace be upon him)]. If it is accepted that it was obligatory before the 10th year, the Messenger of Allah (peace be upon him) delayed his performance because of his dislike to perform the Hajj in the company of the polytheists, as they would perform the Hajj and circumambulate the Kaaba in the nude. When Allah purified the House of those people, the Messenger of Allah (peace be upon him) made Hajj. Hence, he delayed his Hajj due to an excuse. [That is acceptable,] the dispute is only concerning one who delays his Hajj without any valid excuse.

The Ruling Concerning One who Does not Perform Hajj until He Dies Although He had the Means. The one who denies the obligation of the Hajj is a disbeliever. The person who intentionally delays his performance of Hajj, although he had the means, until he dies is a faasiq or evildoer. He has left himself open to the punishment and displeasure of Allah in the Hereafter.

5. “Fasting the month of Ramadhaan”

The Meaning of Siyaam: Linguistically, siyaam means to abstain from something, such as abstaining from speaking. In the shareeah, it is a direct reference to abstaining from food, drink and sexual intercourse during the days of the month of Ramadhaan. This practice is one of the pillars of Islam, as noted in this hadith.

5.1 The Importance of Siyaam

Fasting is a source of self-restraint, piety and God-consciousness. It was prescribed by Allah for the prophets before Prophet Muhammad (peace be upon him). In the verses obligating the fast of the month of Ramadhaan, Allah has pointed out its goal or purpose: “O believers! Fasting is prescribed for you as it was prescribed for those before you, that you may attain taqwa [self-restraint, piety and God-consciousness]” (al-Baqara 183). The Prophet (peace be upon him) said that fasting is a protection from the Hell-fire:

“Fasting is a shield from the Hell-fire like one of your shields shielding you while fighting.” Furthermore, it will also come as an intercessor on the Day of Judgment. The Prophet (peace be upon him) has said, “The fast and the Quran shall come as intercessors on the Day of Resurrection. The fast shall say, ‘O Lord, I prevented him from his food and drink during the day, so let me intercede for him. ‘ The Quran will say, ‘I kept him from sleep during the night, so let me intercede for him. ‘ Then they will be allowed to intercede. “

It is an act that demonstrates one’s sincerity to Allah. Only Allah is aware if a person truly fasted or not. No one can know if he secretly broke his fast. Therefore, Allah has a special reward for those who fast. This is stated in the following hadith qudsi, Allah has said, “He leaves his food, drink and desires because of Me. Fasting is for My sake and I shall reward it. And every good deed shall be rewarded tenfold.” (Recorded by al-Bukhari.)

By Allah’s grace and mercy, if a person fasts the month of Ramadhaan with faith in Allah and hoping for its reward, Allah will forgive all of his previous minor sins. The Prophet (peace be upon him) said, “Whoever fasts the month of Ramadhaan with faith and hoping for its reward shall have all of his previous sins forgiven for him.” (Bukhari and Muslim.)

lbn al-Qayyim noted some of the beneficial and important aspects of fasting when he wrote, ” The purpose of fasting is that the spirit of man was released from the clutches of desires and moderation prevailed in his carnal self, and, through it, he realized the goal of purification and everlasting felicity. It is aimed at curtailing the intensity of desire and lust by means of hunger and thirst, at inducing man to realize how many were there in the world like him who had to go even without a small quantity of food, at making it difficult for the Devil to deceive him, and at restraining his organs from turning towards things in which there was the loss of both worlds. Fasting, thus, is the bridle of the God-fearing, the shield of the crusaders and the discipline of the virtuous.

There is also a hadith of the Prophet (peace be upon him) that warns of the punishment for one who breaks his fast improperly. In this hadith, the Prophet (peace be upon him) said,

“While I was sleeping, two men came to me and took hold of my arms. They brought me to a steep mountain and said, ‘Climb.’ I said, ‘I am not able to.’ They said, ‘We will make it easy for you. ‘ So I climbed until I came to the summit of the mountain where I heard terrible cries. I said, ‘What are these cries?’ They said, ‘Those are the cries of the inhabitants of the Fire. ‘ Then they took me further until I came to a people who were strung up by their hamstrings, and their jawbones were tom and flowing with blood. I said, ‘Who are these people?’ He said, ‘Those are the people who break their fast before the time it was permissible to do so. “

5.2 The Ruling Concerning One who Does Not Fast

If a person denies the obligation of the fast, he becomes a disbeliever. Its obligatory status is confirmed in the Quran and numerous hadith of the Prophet (peace be upon him). As for the one who believes in the fast but does not fast, there is a hadith which states,

“The bare essence of Islam and the basics, upon which Islam has been established, are three. Whoever leaves one of them becomes an unbeliever and his blood may legally be spilled. [These acts are:] Testifying that there is no God except Allah, the obligatory prayers and the fast of Ramadhaan.” This hadith was recorded by Abu Yala and al-Dailami. Some scholars have called it hasan. However, the correct view seems to be that of al-Albani, that the hadith is weak. But, most likely, it seems that it is a statement of the Companion ibn Abbaas and not that of the Prophet (peace be upon him). Therefore, it cannot be considered an overriding proof in this matter, especially if there is no record that the other Companions agreed with him on this point.

However, a Companion coming to such a conclusion demonstrates the importance of this act of fasting. No scholar would make such a statement, not to speak of a Companion, unless that act was of great importance in Islam Although the majority and the strongest opinion is that such a person does not become a disbeliever, those Muslims who refuse to fast the month of Ramadhaan should consider ibn Abbaas’ statement very carefully as there is a likelihood that what he said is correct.

Furthermore, al-Dhahabi once wrote, According to the established believers, anyone who leaves the fast of Ramadhaan without being sick is worse than a fornicator or an alcoholic. In fact, they doubt his Islam and they suspect that he might be a zandiqah (renegade against Islam) and one of those who destroy Islam

6. What About Jihad?

In a variation of this hadith in Musnad Ahmad, the narrator, ibn Umar, was asked about jihad after he mentioned these pillars of Islam. Ibn Umar answered, “Jihad is very good but this is what the Messenger of Allah (peace be upon him) narrated to us.” The importance of jihad in Islam is clearly established in the Quran and sunnah. The Prophet (peace be upon him), for example, once said,

“The head of the matter is Islam. Its pillar is the prayer. And its apex isjihad.” – Recorded by al-Tirmidhi.

The Prophet (peace be upon him), however, did not mention jihad in this hadith mentioning the pillars of Islam. There are people today who stress jihad a great deal- there is even a book entitled Jihad: The Sixth Obligation. Unfortunately, sometimes these same people are not very careful about their performance of the pillars of Islam.

They are like someone who beautifies the third floor of his house while he has not taken the time to make sure that his foundation is solid and firm. Allah knows best, but this is probably a major reason why many of the people who talk about or participate in jihad do not live a full Islamic life. Some of them may even be willing to lie and cheat their own Muslim brothers. After a jihad is finished, they may just look after their own best interests instead of the interests of Islam and the Muslims. These are all facets of stressing one aspect of Islam while ignoring its foundations and its pillars. This simply cannot be done. Success cannot possibly come about when one ignores the foundations of an entire structure and pays close attention to a lesser important aspect.

Recognizing the importance of jihad, different scholars have stated why it is not mentioned as one of the pillars of Islam. For example, there are those who claimed that this hadith was stated by the Prophet (peace be upon him) before the obligation of jihad took place. However, this view is not tenable. This is because jihad was made an obligation before the fast and Hajj were made obligations and they are mentioned in this hadith.

According to ibn Raj ab and ibn Hajr, the Messenger of Allah (peace be upon him) did not mention jihad because, in general, it is a communal obligation (Fardh kifaayah) and not an individual obligation (Fardh ain). Ibn Rajah adds that jihad is not something that will exist until the Day of Judgment. After Jesus descends, there will be only one religion left and, hence, jihad will cease. However, the other pillars will still be valid and obligatory upon all Muslims until the Day of Judgment.

Allah knows best, but neither of these explanations seem satisfactory. Jihad is the apex of Islam but it is not a foundation or pillar. The pillars or foundations imply that the other acts rest upon these pillars. There is a direct relationship between one’s overall practice of Islam and how well one fulfills these pillars. If these pillars are performed correctly and properly, they lead to the other acts, such as jihad, being performed correctly and properly otherwise those other acts may not be done for the correct purpose or one may easily stray while participating in those acts. That is why these acts are the foundations and the others are not.

7. Summary of the Hadith

One can derive the following from the five pillars: Acts of worship are either acts of performance or acts of avoidance. Fasting is from the latter category while the other pillars are from the former. In addition, the acts of worship are acts of the tongue (like the testimony of faith and parts of the prayer), acts of the body (like prayer), acts related to one’s wealth (like zakat) and acts that are of the body and wealth (like Hajj)

This hadith states what Islam is built upon. These are the foundations of one’s Islam. If these foundations or pillars are strong, Allah willing, the rest of one’s faith and religion will also be sound, correct and strong. However, if these pillars are weak or not sound, it is not surprising that there may be some problems further on down the line. In fact, one should expect that there will be some problems or weaknesses in the person’s submission to Allah and his faith.

If anyone denies the obligation of any of the pillars of Islam, he becomes a disbeliever. These pillars are firmly established in this particular hadith as well as in numerous verses of the Quran and other hadith.

There is a consensus that if one nullifies the first pillar mentioned by the Prophet (peace be upon him), one negates his Islam and becomes a disbeliever.

There is a disagreement concerning the second pillar. Many scholars are of the opinion that one who does not pray also leaves the fold of Islam. The majority say that he is an evil doer who deserves to be killed as a punishment for his sin.

Concerning zakat, Hajj and fasting, there is at least one statement from at least one Companion that implies that the person who willingly does not perform any of these acts falls outside of the fold of Islam. Again, the majority opinion is that such people do not become disbelievers although their sins are heinous. In any case, the statements of those Companions should be taken seriously and the Muslim should not take abandoning these actions lightly at all.

Books of Muslims

Easy Read of Great Islamic Books

Hadith 3 “Islam Has Been Built on Five.

1. “Testifying that there is none worthy of worship except Allah”

1.1 The Conditions of La ilaaha illa-llaah

1.2 Muhammad is the Messenger of Allah

1.3 Ruling Concerning One who Violates the Shahaadah

1.4 What About the Other Articles of Faith?

2. “Establishing the Prayers”

2.1 The Meaning of salaat (“prayer”)

2.2 The Meaning of “Establishing the Prayers”

2.3 The Importance of the Prayer

2.4 The Ruling Concerning One Who Does not Pray

3. “Giving the Zakat”

3.1 The Importance of Zakat

3.2 Ruling Concerning One who Does not Give Zakat

4. “Making the pilgrimage to the House”

4.1 The Importance of Hajj

4.2 Hajj is Obligatory on One who Has the Means

4.3 The Question of Delaying the Performance of Hajj

5. “Fasting the month of Ramadhaan”

5.1 The Importance of Siyaam

5.2 The Ruling Concerning One who Does Not Fast

6. What About Jihad?

7. Summary of the Hadith

1. “Testifying that there is none worthy of worship except Allah”

1.1 The Conditions of La ilaaha illa-llaah

1.2 Muhammad is the Messenger of Allah

1.3 Ruling Concerning One who Violates the Shahaadah

1.4 What About the Other Articles of Faith?

2. “Establishing the Prayers”

2.1 The Meaning of salaat (“prayer”)

2.2 The Meaning of “Establishing the Prayers”

2.3 The Importance of the Prayer

2.4 The Ruling Concerning One Who Does not Pray

3. “Giving the Zakat”

3.1 The Importance of Zakat

3.2 Ruling Concerning One who Does not Give Zakat

4. “Making the pilgrimage to the House”

4.1 The Importance of Hajj

4.2 Hajj is Obligatory on One who Has the Means

4.3 The Question of Delaying the Performance of Hajj

5. “Fasting the month of Ramadhaan”

5.1 The Importance of Siyaam

5.2 The Ruling Concerning One who Does Not Fast

6. What About Jihad?

7. Summary of the Hadith

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