The Five Pillars of Islam
The Prophet Muhammad has said, “Islam has been built on five pillars: testifying that there is no god but God, and that Muhammad is the Messenger of God; saying prayers; paying the prescribed charity (zakat); making the pilgrimage to the House of God in Makkah and fasting in the month of Ramadan.”
Although a building is composed of many parts, what really holds up the entire structure is its pillars. If they are strong, the whole structure will be sound. But should they be weak, the entire edifice will crumble. Those which support the edifice of Islam are of immense strength, but they must first of all be raised up by its adherents if they are to support its structure.
Man’s life is like a piece of land on which he must build a house to God’s liking. His first step must be to set up these five sturdy pillars, without which
The Prophet Muhammad has said, “Islam has been built on five pillars: testifying that there is no god but God, and that Muhammad is the Messenger of God; saying prayers; paying the prescribed charity (zakat); making the pilgrimage to the House of God in Makkah and fasting in the month of Ramadan.”
Islam cannot raise itself up either at the individual or at the community level. These five pillars—faith, prayers, fasting, charity and pilgrimage—are meant to engender in man a lifelong piety and devotion to God.
Faith (iman) means belief in divine truths. Prayer, in essence, means bowing before the glories of God, so that any sense of superiority a man may have will be dispelled. Fasting (sawm), with its emphasis on abstinence, builds up patience and fortitude. Charity (zakat) entails the recognition of other’s needs, so that what has been given to mankind by God may be equitably shared. Pilgrimage (hajj) is a great rallying of God’s servants around Him. These are not mere empty rituals, but the exercise of positive virtues, the quintessence, in fact, of those qualities which our Lord wishes to be inculcated in us. If we can cultivate them, we shall be deemed to possess the divine characteristics so cherished by Islam. Thus it is true to say that faith, humility, fortitude, recognition of the rights of others and unity are the pillars on which rests the entire edifice of Islam.
Faith (Iman)
Acceptance of God as one’s Lord is like making a covenant to place Him at the central point in one’s life, so that He may become the pivot of one’s thoughts and emotions. It means entrusting oneself to Him entirely, and focussing upon Him all one’s hopes and aspirations, fears and entreaties. Then, instead of living for worldly things, one will live for one’s Sustainer. He will thus become all in all in one’s life.
Man all too often live for worldly things which come to dominate his thoughts and emotions. Some live for their household and family; some for business and the money it brings; some for political activity and party leadership, and some for honour and authority. Every man, big or small, lives for something or the other which is material in this everyday world of ours. But this is to live in ignorance—trying to build one’s nest on branches that do not exist. A truly worthy life is that which is lived for one’s Lord, with no support other than Him. Man should live in remembrance of God. His name should be on his lips as he wakens and as he sleeps. As he halts or proceeds on his way, he should live in trust of God, and when he speaks or remains silent, it should be for the pleasure of his Lord.
The Essence of Faith
Faith in God is like the electric current which illuminates the whole environment and sets all machines in motion. When a man finds the link of faith to connect him to God, he experiences just such an illumination from within sudden and all-embracing. His latent spirit is then awakened and his heart is warmed by his new-found faith. A new kind of fire is kindled within him. Man, born of the womb of his mother, has his second birth from the womb of faith. He now experiences what is meant by union with God. A lover, emotionally, is one with his beloved, even when he is physically separated from the object of his love. In this state, he sees in everything the image of the loved one. One who is inspired by his faith in God is just like this earthly lover. He sees the glories of God in heaven’s blue vaults, and His might and grandeur in the fury of tempests. The birds, with their twittering, seem to warble hymns to God. The rising sun is the radiant hand of God extending towards him. Every leaf of every plant and tree is a verdant page on which he reads the story of divine creation. Zephyrs fanning his cheeks are harbingers of his unity with God. A true believer in God is like a diver in the divine ocean. Every plunge that he makes serves to unite him in his experience more and more inextricably with his Maker, so that he belongs to God as God belongs to him.
Faith in God means faith in a Being who is at once Creator, Master and Sustainer of all creation. Everything has been made by Him and Him alone, and receives eternal sustenance from Him. There is nothing which can exist without Him. Consciousness of this and faith in God go hand in hand. As a consequence, a man of faith begins to look upon himself as a servant of God. In each and every thing he witnesses the glory of God, and every blessing he receives strikes him as a gift from God; hymns to the deity and remembrance of God spring from his heart like fountains. He lives, not—in forgetfulness, but in a state of acute awareness, all events being reminders to him of God. When he awakens from a deep and refreshing sleep, he begins involuntarily to thank his Lord for having blessed
Acceptance of God as one’s Lord is like making a covenant to place Him at the central point in one’s life, so that He may become the pivot of one’s thoughts and emotions.
man with sleep, without which he would be in such a perpetual state of exhaustion that life, brief as it is, would become hellish for him and drive him to madness. When the sun rises high in the sky and sends its light to the world, dispelling the darkness of the night, his heart cries out in ecstasy, ‘Glory be to God who created light. Had there been no light, the whole world would be a fearful ocean of darkness.’ When, driven by hunger and thirst, he eats and drinks, his entire being is filled with heartfelt gratitude and, bewildered and amazed, he asks himself: ‘What would become of men if there were no God to send us food and drink?’ When in need, or if he is hurt, he looks towards God, calling upon Him for succour. When he encounters adversity, he accepts it as part of God’s design, and if he is fortunate enough to earn profits or, in some other way, finds himself at an advantage, he is reminded of God’s blessings and his heart is filled with gratitude. His achievements do not, however, fill him with conceit, nor do his failures crush him or even make him impatient. In all such matters, whether of loss or gain, his adoration of God is never impaired, nor does anyone or anything other than God ever become its object. No expediency ever makes him forget his Lord.
The discovery of the power of gravity on earth and on other bodies, or of radiation in the universe with the help of sophisticated instruments, is an achievement of an academic nature with no overtones of religious compulsion. But the discovery of God is an entirely different phenomenon. It is the direct apprehension of a Being who is all-seeing and all-hearing, and who is the repository of all wisdom and might. Discovering God means, moreover, acceptance of the fact that God has not created man, or the universe at large in vain. That a magnificent universe should stand mute, without its true significance ever being understood and appreciated, is inconceivable when its Creator and Sustainer is an all-knowing God.
Man’s discovery of faith instills in him the conviction that a day must come when the unseen God—the great orchestrator of all events in the Universe—will make Himself manifest, so that man will see and believe tomorrow what he fails to see and, therefore, questions, today. His belief tells him that the manifestation of the Creator and Master will be like the brightness of the sun after the darkness of the night—the manifestation, indeed, of an omniscient Judge and Arbiter.
Prayer (Salat)
Prayer, the second pillar of Islam, entails the worship of God five times a day in the prescribed manner. This mode of worship, laid down for mankind by God through His Prophet, is so all-embracing that one cannot imagine any superior way of worshipping the Almighty.
When the time for prayer comes, the greatness of God is proclaimed in the call to prayer, and the faithful are instructed to assemble for prayer as a matter of their own spiritual uplift. They then perform their ablutions—in so doing reviving their sense of cleanliness—and, fixing their minds on God, they make their way to the mosque, where they all offer prayers together. The prayers are led by an Imam, under whose guidance Muslims are shown how they should lead their lives. In the same way as the congregation make the Imam their leader in prayers, so should all Muslims unite around the Prophet, making him the focal point of their social existence.
The prayer has various stages: bowing low, prostrating oneself, and standing and kneeling before God. In assuming these various postures, the congregation demonstrate their submission to the Lord. When they stand, hands joined in prayer, when they bow low, when they sit reverently before the Lord, when they touch the ground with their foreheads, with each posture they adopt, they renew their covenant of submission to God.
During the prayers, an excerpt from the Quran is read out. One amazing attribute of the Quran is that, no matter which part is chosen and how much of it is recited, its message is clearly conveyed. This is because each page of the Quran is like a summary of the whole. In this way, any short excerpt from the Quran recited in prayer suffices to show what pleases and what displeases the Almighty.
Besides this, the prayers include praise and remembrance of God, supplications to Him and the expression of goodwill towards the Prophet and all believers. The prayers then end with a message of peace to all mankind. Thus constituted, they are both an act of worship and a reminder of God’s commandments. They give solace to believers, while creating social consciousness and unity in their ranks. Prayer is not only a symbol of the Islamic life, but also inculcates self-discipline among Muslims. Although the most important aspect of prayer is its being the main point of spiritual contact with God, it also has valuable lessons for us on how to conduct ourselves in our daily lives.
Prayer, as well as being a ritual mode of worship, is an expression of the inner realities’ of humility before, and devotion to God. The ultimate acknowledgement of another’s
Prayer, as well as being a ritual mode of worship, is an expression of the inner realities’ of humility before, and devotion to God.
greatness being the repetition of the words, “He is the Greatest,” the words, Allahu Akbar, are uttered time and time again in prayer. Verbal acknowledgement is thus made of the absolute quality of God’s greatness in comparison to that of ordinary mortals.
Physically, the ultimate recognition of another’s greatness is the act of self-prostration; no physical act is more obviously a testament to the greatness of another than this. Performed repeatedly during prayers, it is a practical reminder and a clear demonstration of one’s belief in the incomparable grandeur of God. The giving of one’s entire attention to God is underlined by turning one’s gaze towards the House of God. The direction in which one must face in order to pray is, therefore, of great religious significance, for it not only focuses one’s attention on the deity, but also demonstrates that one’s very life is turned towards God. Every aspect of one’s life, from inner thoughts to outer needs, then becomes truly God-oriented.
The Spirit of Humility
When a servant of God bows before his Lord, and does so, not just as a matter of form, but in the spirit of true humility, the effect of his action does not remain confined to the domain, but extends to his everyday existence, pervading it completely. His thinking and actions bear the permanent stamp of his devotions, for it is impossible for a man to fear God and to bow before Him without being influenced thereby in his dealings with others. A true worshipper cannot be humble and meek before God and yet be arrogant and supercilious to his fellow men. He will not, of course, prostrate himself before them, nor will he address the words “You are great” to another person, as he would to God. But he will certainly avoid asserting his own superiority, and instead will adopt a humble demeanour on a parallel with his self-prostration before his Maker. The submission which he expresses in prayer to God becomes a reality in terms of his observance of others’ rights. The very act of facing in the correct direction influences him to take a principled stand in his everyday dealings. At prayer in the mosque, he is the epitome of servitude to God: outside the mosque, he is the perfect character—humble in demeanour, morally upright, and kind considerate and forgiving in all his transactions.
The important thing about prayer is that it induces the correct attitude in the devotee, as though the spirit of his prayers were keeping a watchful eye on everything he says and does. When going about his worldly affairs, it is as if the whole world were a mosque; his actions, therefore, at all times and in all places cannot be other than in consonance with what his worship requires of him.
Fasting (Sawm)
Fasting (sawm) is the third pillar of Islam. Right from dawn till dusk, a man who is strictly on a fast will neither eat so much as one morsel of food nor drink so much as one drop of water. By submitting to this discipline, that is, by depriving himself of the prime necessities of life, he learns the valuable lesson of fortitude. With no food and drink, he naturally feels hungry and thirsty, and his strength begins to ebb. The entire routine of his life is severely disturbed and his whole system is upset. But, out of a high sense of discipline, he braves all these difficulties and discomforts, and, remaining alert and never losing heart, he steadfastly discharges his duties. Food and drink may be temptingly placed before him, but, despite an overwhelming urge to have both, he will not even touch them. In this way, he prepares himself for a well-regulated and responsible life, doing only what is his duty and refraining from pernicious acts and habits. He is thus strengthened to continue with his mission in life, no matter how he may be beset by adversity.
The annual month-long period of fasting builds up the strength of character which is essential, if devout believer are to tread the path of righteousness for the rest of the year, avoiding impatience, cruelty and all such evil acts, and making no attempt to meddle with divine commandments.
God has endowed man with innumerable gifts, but, all too often, he takes them for granted without any feelings of gratitude. Countless benefits like the air, the sun, the water, have been showered upon man, the absence of anyone of which would cast his delicately balanced system into a living hell. But because he has received these things without any effort on his part, he sets no great value upon them, and hardly ever stops to ponder upon how they came to be his.
It is only when fasting temporarily curbs the satisfying of his desires that his consciousness of the value of these divine gifts is awakened. When, at sunset, after a whole day’s hunger, thirst and the accompanying discomfort and fatigue, a man begins to eat and drink, he becomes fully aware of his utter dependence on God’s bounty. He is then filled with gratitude towards God and the realization comes to him that, even were he to lay down his life for this Bountiful Creator, the price he should have to pay would not be too high.
The life of a believer in this world is one of fortitude and forbearance, limited as it is to the enjoyment of whatever is allowed by God and avoidance of whatever is forbidden by Him. It will naturally be beset by all the difficulties encountered in the path of righteousness and truth, and the believer must staunchly face up to them. Much of his time must be given to such activity, and no precious moment can be wasted in stooping to revenge himself upon adversaries who have made him the object of their spite and malice. On the contrary, the slights and injuries of this world should leave him undaunted; he should be able simply to take such untoward incidents in his stride so that he may continue unflinchingly to discharge his duties. Whenever his pride has been hurt, or whenever some unpleasantness has left him in a state of agitation, he must guard against adopting a negative attitude—for this is sheer weakness!—and must continue to devote his energies in a positive manner to worthy objectives. Nothing, in fact, should stop him, or even slow him down in his progress towards the Hereafter.
All of this demands enormous fortitude, and, without it, no one can travel along the path of Islam. The annual month-long period of fasting builds up the strength of character which is essential, if devout believer are to tread the path of righteousness for the rest of the year, avoiding impatience, cruelty and all such evil acts, and making no attempt to meddle with divine commandments. While in its outward form, fasting means abstinence from food and drink for a given period, in essence, it is training for a whole life of self-denial, inculcating patience, fortitude and forbearance.
The Prescribed Charity (Zakat)
Zakat is the fourth ‘pillar’ of Islam. Zakat means setting apart for God every year a certain portion of one’s saving and wealth (generally 2.5 percent) and spending it upon religious duties and on poor
Zakat is a symbol of one’s obligation to recognize the rights of others and to be in sympathy with them in pain or in sorrow. These sentiments should become so deep-rooted that one begins to regard one’s own wealth as belonging, in part, to others.
and the needy. The fulfilment of this duty is, in fact, a kind of reminder that all one has is in trust for God. Man should, therefore, hold nothing back from God. To whatever one may amass in one’s lifetime, one’s own personal contribution is insignificant. If the Supreme Being, who is at work in the heavens and on the earth, refused to co-operate with man, there would be nothing that the latter could accomplish single-handed. He would not be able to plant so much as a single seed to make things grow. Nor could he set up any industries, or carry out any other such enterprise. If God were to withdraw anyone of His material blessings, all our plans would go awry, and all our efforts would be brought to naught.
Zakat is the practical recognition of this fact through the expenditure of money. Islam requires man to consider his personal wealth as belonging to God and, therefore, to set apart a portion for Him. No maximum limit has been prescribed, but a minimum limit has definitely been fixed. According to statutory zakat, each individual must abide by this and spend a fixed minimum percentage of his wealth every year in the way prescribed by God. In so spending his wealth, he is permitted neither to belittle the recipient nor to make him feel obliged or grateful to himself. His wealth must be given to the needy in the spirit of its being a trust from God which he is making over to the genuine titleholders. He should feed others so that he himself is fed in the Hereafter, and he should give to others so that he himself is not denied succour by God in the next world.
Zakat is a symbol of one’s obligation to recognize the rights of others and to be in sympathy with them in pain or in sorrow. These sentiments should become so deep-rooted that one begins to regard one’s own wealth as belonging, in part, to others. Moreover, one should render service to others without expecting either recognition or recompense. Each individual should protect the honour of others without hope of any gain in return. He should be the well-wisher of not just friends and relations, but of all members of society. Zakat, first and foremost, makes it plain to people that their entire ‘possessions’ are gifts of God, and, secondly, dissuades the servants of God from living in society as unfeeling and selfish creatures. Indeed, throughout their entire lives, they must set aside some portion for others.
One very wrong way of conducting oneself in any social set-up is to live in expectation of worldly gain from the services rendered to others. An example of such behaviour is to lend money in the hopes of getting it back with interest. Where this is a common practice, exploitation becomes rampant, with everyone trying to subjugate and plunder others. As a consequence, the whole of society is plagued with disorder.
No one, be he rich or poor, can be happy in such a set-up. If a man is correctly motivated, he will be of service to his fellow-human beings only in the hope of receiving a reward from God: he will give to others with the divine assurance that he will be repaid in full in the next world. In a society where there is no exploitation, feelings of mutual hatred and unconcern cannot flourish. A climate of mutual distrust and disorder is simply not allowed to come into being; each lives in peace with the other, and society becomes, a model of harmony and prosperity.’
On the legalistic plane, zakat is an annual tax, or duty, in essence and spirit: it is recognition on the part of man of the share which God, and other men, have in his wealth.
Hajj is a complete lesson in leading a God-oriented life. In that it reminds one of the awesome day of Resurrection—a day that could be painful for many—it is a prelude to the attainment of God, exhorting us to strive with all our might to tread the path of righteousness.
The Pilgrimage (Hajj)
The fifth pillar of Islam is pilgrimage or Hajj. On this occasion, believers from all corners of the earth gather together at Makkah, and perform the various prescribed rituals in worship of God. These are symbolic representation of those qualities which according to Islam, it is imperative that we personally cultivate. They are a concretization in different visually appreciable forms of the dictates of Islam—a physical affirmation to God that man will organize the moral structure of his life on the same pattern. Although these particular elements are inherent in other modes of Islamic worship, in Hajj, they are more pronounced, more comprehensive and altogether on a grander scale.
One very important obligation during Hajj is the wearing of unstitched clothing (ihram), for it is inconsistent with Islam that the material distinctions of clothing should set up artificial barriers between the servants of God. Dressed in this way, all men of all countries look alike in identical, simple garments, and no pilgrim may then feel tempted to take pride of place over another.
In Islam, man’s life must rotate around God. Circling the holy Kabah is but a symbolic representation of this. Similarly, running between Safa and Marwa, two hillocks of the region, gives physical expression to the Islamic precept that the true servant of God should come running at his bidding, that he should have an overwhelming feeling of urgency about carrying out God’s commandments. The vocal affirmation of man’s desire to bow to God’s will is the repetition of the words, ‘Labbaik allahumma labbaik’ (Here I am, O Lord, Here I am.) The assembling of the pilgrims on the vast plains of Arafat is an impressive visual reminder of the day when according to Islam, all men will be assembled before God. On the score of wanting man to be intolerant of the devil, Islam is quite positive, and the casting of stones at the symbolic figures of ‘Satan’ gives physical expression to this striving to ward off evil. Perhaps the greatest Islamic imperative is that man should be steadfast in his covenant with God, even at the cost of life and property. The material expression of his adherence to this covenant is the symbolic sacrifice of animals in Mina.
Islam has always set a great value upon social harmony. In order, therefore, that all discord should be eliminated, much emphasis is placed upon the individual’s ability to ignore the malevolence of others. The Hajj period, with its assembly at one place of a heterogeneous crowd running into millions, provides a special occasion for the exercise of such self-discipline. It has been ordained then for the duration of the Hajj period, when there are bound to be occasions for grievances, that anger, foul talk, fighting, injury to living things, obscenity or dishonesty will not be indulged in by anyone. God’s servants must treat each other with respect and decency if they expect to have God’s blessings.
Hajj is a complete lesson in leading a God-oriented life. In that it reminds one of the awesome day of Resurrection—a day that could be painful for many—it is a prelude to the attainment of God, exhorting us to strive with all our might to tread the path of righteousness. It warns man that! Satan is his arch-enemy and that he should never allow him to draw near. It conveys the message that if we are anxious I to receive the bounties of God, we should be ready to sacrifice our lives and property for His sake. A grand demonstration of the equality of man, it provides a situation in which being able to bear the disagreeable behaviour of others, and living together in an atmosphere of amity and goodwill, are of paramount importance.
Hajj, in a nutshell, is a complete mode of worship which, if performed in the correct manner, will have a transfiguring effect upon the moral aspects of the affairs of man, be they worldly or religious in nature.
