Prayer is form of worship of God. Prayer has been enjoined on believers five times a day at appointed hours, as given in the Quran in these words:
“Believers are under the obligation to say their prayers at the appointed hours. (4:103)
These prayers are performed either individually at home or in congregation in mosques. A believer begins his prayer by uttering the words “God is Great”. These words acknowledge that all greatness belongs to God and that the worshipper will lead a life of modesty and humility. Each prayer is segmented into several rak’ahs, or units. In each rak’ah a person stands, bows and prostrates, reciting verses from the Quran and other prayers. These are the five obligatory prayers:
1. Early morning prayer (Fajr): Two rak’ahs between dawn and sunrise
2. Noon prayer (Zuhr): Four rak’ahs, between noon and mid-afternoon
3. Afternoon prayer (Asr): Four rak’ahs. The time for prayer starts when the length of any object’s shadow reaches a factor (usually 1 or 2) of the length of the object itself plus the length of that object’s shadow at noon. The time for the prayer ends at sunset.
4. Sunset prayer (Maghrib): Three rak’ahs between sunset and early evening
5. Evening prayer (Ishaa): Four rak’ahs from the disappearance of twilight until dawn
During the prayer, a believer refreshes his memory about God’s commandments regarding himself. Then he kneels and prostrates himself before God, in physical expression of the idea that the only course that befits him is to lead his life according to the creation plan of God. The prayer is concluded by turning the face first to the right side, then to the left, and uttering the words Assalamu-alaykum, which means, ‘May the peace and blessings of God be upon you!’ This is a demonstration that spiritually conditioned by prayer, the worshipper is now entering into the world with no other thoughts and feelings in his mind but those of mercy towards others and peace for all mankind.
Source: The Seeker’s Guide
The spirit of worship or ibadat is acknowledgement. It is inherent in human nature to acknowledge the Benefactor. Our Creator is our biggest benefactor who brought into existence the entire universe, which is custom-made to human needs and has a life support system to ensure our sustenance. How can we then not acknowledge the greatest of all Benefactors? Man, as a creation, has his limitations; no human being is all-powerful. When a person seeks to do something, he often finds out that he has limitations. It is this helplessness which leads him to pray to and seek help from God.
Source: The Seeker’s Guide
Ibadat or worship is not simply the observation of a set of rituals. It is more a profound kind of religious experience. In fact, it is the physical and spiritual expression of the human personality on a higher plane of consciousness.
Addressing man, the Quran says, “Prostrate yourself in adoration and bring yourself closer (to God)” (96:19). The Prophet Muhammad, may peace be upon him, was once asked ‘What is the essence of ibadat? He replied: “The worship of God as though you are seeing Him. Or if you are not seeing Him, He is seeing you.”
There are two kinds of ibadat, or worship, in Islam, the first kind of ibadat have been prescribed at specified times—salat, sawm, zakat, hajj, (prayer, fasting, almsgiving, pilgrimage). These forms of devotion are called the pillars of Islam. Then there are unspecified forms of ibadat, which consists of dhikr and fikr (3:191), meaning to remember God with feelings of fear and love.
This second form of ibadat aims at mental activation of the human soul so that he may be enabled to see God’s signs in everything he comes.
Source: Al Risala January-February 2001
Nasiruddin al-Albani, a famous scholar, has written a book titled Hijab al-Mar’ah al Muslimah fil Kitab was Sunnah. The author has discussed the subject in the light of the Quran and Hadith. He says that whenever a woman steps out of her home it is incumbent upon her to cover herself completely so as not to show any apart of her body except the face and the hands.
According to his findings the following rules of Hijab must be observed by a woman:
The whole body, except for the exempted parts should be covered. Any veil which in itself becomes an attraction is to be avoided. Garments should not be transparent. Dress should not be tight-fitting accentuating the body. The first rule of Hijab has been derived from the following verse of the Quran.
“Say to believing women that they should lower their gaze and remain chaste and not reveal their adornments save what is normally apparent thereof....” (24: 31)
Allama Nasiruddin al-Albani interprets the wording “to cover their adornments except such as are normally displayed”, to mean that the hands and face are exempt from covering.
He has drawn extensively from the Hadith in support of his argument. After studying the interpretations in connection with the Quranic verses (24: 31, 33: 59) he writes: “It is clear from the instances drawn from the Quran and the Hadith that though it is preferable for a woman to cover her face, it is not compulsory for her to do so.”
“It would be better if women followed this practice, but there is no harm if they do not.” He concludes his argument with these words: “The garment should cover the entire body of a woman except the face and hands, and should not become an attraction in itself. Neither should it be thin or tight. It should not accentuate the body.”
This exemption of face, hands and feet, derived from verse 31 of chapter 24 is extremely important. This shows that Islam does not intend to stop women from going out to receive education or to work but rather desires them to observe the Islamic culture known as Hijab.
Hijab requires a dress which properly covers the body, for a woman is obliged to observe the rules of modesty.
These days, many Muslims use the term hijab as equivalent to burqa, but the word hijab is not used in the Quran in this sense. 'Hijab' literally means curtain. 'Hijab' is used in the Quran seven times, but not in the sense that is prevalent among Muslims today, that is, it is used in its literal sense of 'curtain'.
Regarding women's purdah, two words have been used in the Quran: jilbab (33:59) and khimar (24:31). But again these words are not used in their present connotation. It is a fact that both words have a similar meaning, that is, chaadar or duppatta, that covers the body of a woman and not her face. So it is very clear that the present 'burqa' or 'hijab' are not Quranic terms; both are part of Muslim culture and not part of Quranic commandments.
According to the Hanafi and Maaliki School of fiqh, three parts of a woman are exempted from satr (body covering). These three are wajh, kaffain, and qadmain. That is, face, hands and feet. According to the Shariah, women are required to cover their body with clothing which is not tight fitting and not meant to attract others. (Chapter 24, verse 31, Tafsir Usmani)
It is noteworthy that the well-known Arab scholar, Sheikh Muhammad Naasiruddin al-Albani, clearly endorses the above-mentioned position of the Shariah in his book on this subject, Hijab al-Mar'ah al-Muslimah fil Kitab was-Sunnah (The Veil of a Muslim Woman). He goes on to say that it is clear from the Quran, the Hadith and the practice of the companions and the tabiun (companions of the Prophet's companions) that, whenever a woman steps out of her home, it is incumbent upon her to cover herself completely so as not to show any part of her body except the face and the hands.
The religion of Islam focuses on spirit rather than on form. It lays emphasis on pious thinking and value-based character. According to Islam, Muslims must purify themselves in terms of ethics. Muslim women must develop themselves in terms of spirituality; they must develop their own feminine personality rather than imitate men and must play a constructive role in society rather than become objects of entertainment.
During the Prophet's time, Muslim women were active in different fields, such as agriculture, horticulture and social work. But at the same time, they constantly preserved their feminine character. In the early history of Islam there are many such incidents which show that a woman has equal freedom as that of man. In this respect there is no difference between the two. A woman enjoys the same freedom as a man in Islam. Islamic literature mentions some pious women who have played a highly creative role in their society, like Hajira, the wife of the Prophet Abraham; Mariam, the mother of Jesus Christ; Khadija, the wife of the Prophet of Islam; Aishah, the wife of the Prophet of Islam. These women, accepted as models in the society of believers, are good examples for the women of today.
To understand the prevalence of Hijab in Muslim society in the present times it is necessary to keep in mind that there is a difference between Islam and Muslims. Islam is a name of an ideology while Muslims are a community which has its own culture, which keeps changing owing to various circumstances. In such a situation Muslim tradition will be judged in the light of the original teachings of Islam instead of regarding this culture as Islam itself.
Source: Spirit of Islam March 2020
The first rule of hijab has been derived from the following passages of the Quran:
“Say to the believing women to turn their eyes away (from temptation) and to preserve their chastity; to cover their adornments except such as are normally displayed; to draw their veils over their bosoms and not to reveal their finery except to their husbands, their fathers, their husbands’ fathers, their sons, their step-sons, their brothers, their brothers’ sons, their sisters’ sons, their women-servants, their slave girls, male attendants lacking in natural vigor, and children who have no knowledge of sex. And let them not stamp their feet when walking so as to reveal their hidden trinkets. Believers, turn to Allah together in repentance, that you may prosper.”(The Quran, 24:31)
The second Quranic verse in this connection is as follows: “Prophet, enjoin your wives, your daughters and the wives of true believers to draw their veils close round them. That is more proper, so that they may be recognized (as virtuous women) and not molested. Allah is Forgiving and Merciful.” (33:59)
Muhammad Nasiruddin al-Albani, (1914-1999), a famous Salafi hadith scholar, interprets the wording of 33:59, “to cover their adornments except such as are normally displayed,” to mean that the hands and face are exempt from covering. He draws his argument in support of this from the Hadith.
After studying many ahadith in connection with the verse from Surah 33 of the Quran, he writes: “It is clear from the instances drawn from the Quran and the Hadith that, although it accords with the shari’ah and it is preferable for a woman to cover her face, it is not compulsory for her to do so. It would be better if women followed this practice, but there is no harm if they do not.” (Hijab Al Mar'aa Al-Muslima, al-Albani, p. 31)
According to Muhammad Nasiruddin al-Albani’s findings the following rules of hijab are applicable (Hijab Al Mar'aa Al-Muslima, al-Albani, p. 37):
1. The whole body, except for the exempted parts should be covered.
2. But any veil which in itself becomes an attraction is to be avoided.
3. Garments should not be semi-transparent.
4. Dress should not be tight fitting.
5. Garments should not be perfumed.
6. The form of dress should not in any way resemble that of men.
7. It should not resemble that of non-believers.
8. Garments should not reflect worldly honor.
Source: Spirit of Islam October 2018
Islam gives examples of how we can fulfill our duties toward our parents. From the example of Prophet Abraham we learn what our behaviour should be towards unbelieving parents. We are to obey them as long as doing so does not contradict God’s commands. We are to convey to them the message of God in a gentle, kind-hearted and reasonable manner. But if they chose to disbelieve, we must not force them, but, instead, should pray for their forgiveness instead. The Prophet Ismail’s example shows us what our behaviour should be towards believing parents. We are to obey them in what is right and seek guidance from them and assist them in their work.
Source: Spirit of Islam February 2014
Chapter 31 of the Quran states: “We have enjoined man to show kindness to his parents—for his mother bears him, in hardship upon hardship, and his weaning takes two years. [We said] Give thanks to Me and to your parents; all will return to Me. But if they press you to associate something with Me about which you have no knowledge, do not obey them. Yet be kind to them in this world and follow the path of those who turn to Me. You will all return to Me in the end, and I will tell you everything that you have done.” (31:14-15)
After God, a person’s parents have the first claim upon his loyalty. But, if the parents’ desire clashes with God’s will, then preference has to be given to God’s will and the parents’ wishes have to be accorded the second place. However, it is necessary even then to continue to serve the parents as before.
As regards God, a person’s responsibility is to be grateful to Him, acknowledging His godhead from the deepest recesses of his heart. He should be filled with feelings of acknowledgement of the blessings of God. All his existence should become a remembrance of God Almighty.
A person’s responsibility with regard to parents is that he should give them their rights. He should treat them honourably. He should speak to them with gentleness. He should fulfil their needs. He should support them in the full sense.
If there is a clash between the commands of the parents and the commands of God, it is incumbent upon a person to fulfil the commands of God. At such times a person’s obedience to the command of parents is not necessary, but even at that time he must treat them gently. He will be duty-bound to do so. One is never exempted from moral responsibility.
Source: The Spirit of Islam
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 representations 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 on 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.
Source: Islam Pocket Guide
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 the poor and the needy. The fulfillment of this duty is, in fact, a kind of reminder that all one has is trust in 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 cooperate 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.
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.
Source: Islam Pocket Guide
Zakat, or the alms tax, is one of the five basic tenets of Islam. Its payment is obligatory, at the rate of 2.5%, on all wealth that is subject to growth. Eight categories of people, eligible to receive Zakat, have been specified in this verse of the Quran:
“Alms are only for: the poor and the destitute, for those who collect Zakat, for conciliating people's hearts, for freeing slaves, for those in debt, for spending for God's cause and for travellers in need. It is a legal obligation enjoined by God. God is All-knowing and Wise.” (9:60)
So, as is clear from this verse, one of the ways that Zakat can be spent is 'for the cause of God'. Though the words of the Quran are general, the consensus of Muslim theologians is that they refer to holy war: it is those who are voluntarily engaged in holy war, and have not been appointed any salary by the government, who should receive alms given 'for the cause of God'. (Fiqh-us-Sunnah, Vol. I, p. 393)
If we accept this interpretation, then it means that the instruction to give Zakat 'for the cause of God' may, to all intents and purposes, be misapplied. This form of voluntary participation in wars was only possible in ancient times; under modern conditions there is no question of it. In the present age, war has become so complicated and technical that only those who have received regular training are able to take any real part in it: to allow untrained people to enter the field of battle is tantamount to inviting defeat. In other words, only those who are employed by the government can participate in war. According to this interpretation, the above injunction is really no longer applicable.
The words 'for the cause of God' are general in their application. They include any task that is performed for God’s cause, being especially applicable to that work which the Quran calls 'calling to the service of God'. The true objective of Islam is preaching, not fighting. Calling people to submit themselves to God is the Islamic point of departure; war is only resorted to when the other party starts hostilities, and forces the preachers of Islam to take up arms to defend themselves. The Egyptian scholar, Rasheed Raza Misri, has noted in his commentary of the Quran that the words 'for the cause of God' are equally applicable to those who strive to spread the word of God.
The best way to give alms 'for the cause of God' in the present age, is to contribute to the training of preachers, and to their dispatch by Islamic organizations to other lands, and to continue to give financial support to these preachers. (Tafseer Manar)
Source: Spirit of Islam August 2013
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.
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, and the water, have been showered upon man, the absence of any one 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 satisfaction 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.
Source: Islam Pocket Guide
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 Islamic life but also inculcates self-discipline among Muslims. Although the most important aspect of prayer is it’s 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.
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.
Source: Islam Pocket Guide
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 focusing 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.
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 the trust of God, and when he speaks or remains silent, it should be for the pleasure of his Lord.
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.
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 that 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.
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.
Source: Islam Pocket Guide
Faith is the first pillar of Islam. For its manifestation one is required to utter his faith in the oneness of God and the prophethood of Muhammad. But its spirit lies in its acceptance. Through this article of faith, a man accepts God and all His attributes. He also accepts that God has sent Muhammad to this world as the eternal guide for all mankind. If this reality reaches one’s heart, it becomes a part of his being. His heart opens to the truth and reality. He is transformed into a man who will overcome any obstacle to reach the truth.
What is the spirit of Salah? Its manifestation is the daily five times prayers but the spirit is humility. A man performing the salah bows before his Creator and thereby creates a sense of humility within himself. A man who is fired by this spirit will be devoid of pride and ego. He will develop a quality of humility and will be far removed from a false sense of pride and importance.
What is the spirit of Zakat? Its manifestation is giving a fixed amount in alms annually, but the spirit behind is the service of mankind. A man who gives alms will develop a zeal in himself to do good to others. He would like to live a life that is most useful to others.
What is the spirit of Hajj? Its manifestation is the annual ritual. But its spirit is unity and solidarity. A man who performs the Hajj in its real spirit will do away with the feelings of opposition. He will live in unity and harmony even in the face of provocation.
What is the spirit of Fasting? Its manifestation is fasting in the month of Ramadan. But the spirit is to endure. A man who keeps fast will soon learn to tolerate even unpleasant situations. He will ignore what may be objectionable and concentrate on the positive aspects of the matter.
Those who adhere to these five pillars of Islam only to the extent of their manifestations will find that their lives are devoid of the spirit of these pillars.
For example, they will repeat the words accepting the oneness of God and the prophethood of Muhammad, but beyond these words when they are confronted with truth, they will not accept it, because they have not understood the spirit of what they repeat. They will go through the ritual of prayer (Namaz) but once outside the mosque, they will not be able to display humility in their interaction with others. The reason for this is that they have not imbibed the spirit of Namaz.
Likewise, those who take out a fixed amount as alms (Zakat), will not show any compassion while dealing with others. Because the spirit of Zakat is missing. They will go for Hajj, perform the rituals, and come back. But they will not be ready to ignore the complaints of others and forge a unity because the true spirit of Hajj has not touched them. During the month of Ramadan, they will keep the ritual fast. But when they are required to show patience, they will be found lacking. They will be easily provoked. The reason for this is that they have not understood the spirit behind the fasting.
Anyone who has adhered to the five pillars of Islam is a faithful Muslim. He has made himself entitled to God’s bounty, in this world as well as in the world hereafter. But the five pillars of Islam have to be accepted in their manifestations and spirits. The rewards, which have been promised, are for their complete and not partial adherence.
Source: Spirit of Islam December 2018
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 who 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 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 others’ 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 merely 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.
Source: Islam Pocket Guide
Abdullah Bin Umar said that the Messenger of Allah said: The foundation of Islam has been laid on five principles; to bear witness that there is no God but Allah and that Muhammad is His prophet; to offer prayer (Namaz); to give alms (Zakat); to perform Hajj and to keep fast during Ramadan.
According to this Hadith, these five principles form the pillars of Islam. Like a mansion stands on pillars so does the Islamic faith stand on these tenets. Outwardly these five principles are names given to certain practices, like, repeating the words accepting the oneness of God and the prophethood of Muhammad, going through the rituals of the prayers (Namaz), giving the prescribed amount of alms (Zakat), performing the Hajj and to observe the fast of Ramadan. But the manifestation of these rituals is not the sole aim; it is the spirit behind them, which is the real aim. Outward manifestation is just one part of the truth, the best way to observe these rituals is in which you get to the reality.
These principles are principles of Islam only as long as their manifestation and spirit are interwoven. Without the spirit, the form is as good as its not being there at all.
Source: Spirit of Islam October 2018
Eid al-Fitr, the day of the festival, also gives us a faint taste and semblance of the life Hereafter. It reminds us of the joys and pleasures of the Hereafter promised to a believer who has successfully passed this worldly test.
A true believer, having undergone the period of fasting in a most sincere manner, gets the feeling of the Hereafter as soon as the month of Ramadan is over and the celebrations for Eid are underway. He feels as if he is being entertained as a guest by God Himself.
From the depths of his being, his heart cries out: ‘O God, as You have helped me carry out the injunctions of fasting and at the culmination of the month, have bestowed on me the joys of Eid, accept this life of mine as one spent in fasting and bestow on me the delights of Paradise. Include me amongst the list of persons who have been bestowed the life of Paradise by opening Thy gates of mercy!’
The message of Eid fosters the rekindling of our faith and the opening of new vistas and an entirely fresh and innovative approach to the struggles of life which would culminate by the grace of God with the rewards of everlasting Paradise.
Source: Spirit of Ramadan
Eid al-Fitr is celebrated by sharing happiness with the rest of mankind. It should also not be forgotten that real happiness lies in sharing with others the bounties that God has given us. We should not forget those who are afflicted with poverty, ignorance, disease, and other misfortunes. That is why charity has been held obligatory before the Eid prayers. The needs of fellow human beings should never be ignored. For, the real essence of Eid lies in spreading happiness and love all around us, which can be fulfilled only when we help the poor and the needy. It is incumbent on us to give alms (sadaqah fitr) on this festival. Alms should be given well before Eid day so that the poor may take part in the celebrations as well.
In this sense Zakat al-Fitr is specifically related to the month of fasting and is given before the special Eid prayer.
According to a Hadith reported by Ibn 'Abbas: The Prophet made Zakat al-Fitr obligatory for the fasting person to keep him from idle talk and indecent conversation and to provide food for the needy. Discharging the duty before the prayer is an accepted Zakat while discharging it after the prayer is just sadaqah (voluntary charity). (Sunan Abu Dawud, Hadith No. 1609)
Zakat al-Fitr perfects the fast of Ramadan and purifies the fast of any indecent act or speech. It is obligatory on all Muslims: young, old, male and female. Every Muslim who possesses over and above what is needed as basic food for the duration of one day and night must pay Zakat al-Fitr for himself and his dependents and distribute it amongst the poor and needy. The earlier it is given the easier it is for them to make arrangements, so that they may also take part in the celebrations of Eid without any difficulties.
Source: Spirit of Ramadan
Zakat-al-Fitr is specifically related to the month of fasting and is given before the special Eid prayer. The reason for this Zakat is two-fold. According to a Hadith reported by Ibn 'Abbas: The Prophet made Zakat al-Fitr obligatory for the fasting person to keep him from idle talk and indecent conversation and to provide food for the needy. Discharging the duty before the prayer is an accepted Zakat while discharging it after the prayer is just sadaqah (voluntary charity).
In its external form then, Zakat is an annual tax. But, in essence it is the principle on which God and his creatures have a right to a share in one’s property.
Zakat-al-Fitr perfects the fast of Ramazan and purifies the fast of any indecent act or speech. It is obligatory on all Muslims: young, old, male and female. Every Muslim who possesses over and above what is needed as basic food for the duration of one day and night must pay Zakat-al-Fitr for himself and his dependents and distribute it amongst the poor and needy. The earlier it is given the easier it is for them to make arrangements, so that they may also take part in the celebrations of Eid without any difficulties.
Source: Spirit of Islam July 2014
