THE FIVE PILLARS OF ISLAM

ALLEN TIMILEHIN OLATUNDE

OCTOBER 2011

Islamic practice is a complex realm, ranging from the obligatory “Five Pillars” through the “necessary but not obligatory” on to the “voluntary” acts of Moslem (Kritzeck, 678). Islam is the world’s second largest and fastest growing religion. It has over 1 billion followers. Today Muslims, the people who follow Islam, live in every country of the world. Although Islam began in Arabia, more than half of the world’s Muslims live in South and Southeast Asia. The countries with the largest Muslim populations are Indonesia, India, Bangladesh and Pakistan. About one fourth of all Muslims live in the Middle East and several million live in the United States. However, this religion has some basic practices that are unified all over the world. Everyone follows the practice as the leader taught his followers. They are called the Five Pillars of Islam. A faithful Muslim must attempt to observe every practice before he dies. The 5 pillars of Islam are the framework for the Muslim faith. These 5 pillars are as follows:

FIRST PILLAR: Shahadah is a saying professing monotheism and accepting Muhammad as God's messenger (http://www.oxfordislamicstudies.co.uk). The shahadah is a set statement normally recited in Arabic: (ašhadu an) lā ilāha illá l-Lāhu (wa ashhadu 'anna) Muḥammadan rasūlu l-Lāhi "(I profess that) there is no god except God and (I profess that) Muhammad is the Messenger of God." Also, it is said that when dying one should recite this declaration of faith. In Azaan (call to prayer) it is recited. When a person wishes to convert religions they should recite this affirmation and believe in it (http://www.statechaplaincyboard.com). The believing recitation of this formula, preferably before witness, is sufficient in itself to make one a Moslem (Kritzeck, 679).  The Shahaadah is the decisive belief expressed on the tongue as though one sees with his own eyes the certainty of is firm conviction. The fact that the Shahadah has been made as a single pillar despite the multiplicity in what is being attested, is because of either of the following (reasons): The Messenger (s.a.w.s.) is a bearer (of news) about Allah. Attesting, therefore, that he is a true slave of Allah and a bearer of the Message (of Islam) is an integral part of the meaning of Shahadah (La ilaaha illal laah) or that the two testimonies La ilaaha illa Al laah, and Muhammad Rassoulullaah, are the (required) bases for the rightness of deeds, cannot be achieved without Al-Ikhlas to Allah (sincere, devotion of intentions to Allah alone) and Mutaba’ah (following) of Rasooulullaah (s.a.w.s.) It is through Al-Ikhlas that the Shahadah of La ilaaha illa Al laah is realized, while through Al-Mutaba’ah of Rassoulullaah, the Shahaadah that Muhammad (s.a.w.s.) is Allah’s slave and Messenger is manifested. Some of the Benefits attained by the declaration of the great Shahaadah include the liberation of the heart and soul from slavery to the created, and from following paths other than the Messenger’s Path (Al-Utheimeen, 6).

SECOND PILLAR - Salaah: It is worshipping Allah by performing it in the right and perfect manner and on its prescribed times. Some of its benefits include the openness of the chest, contentment and joy, and restraining from committing sins and wrong-doings (Al-Utheimeen, 6). One of the most attractive aspects of Islam for the Christian is its steadfast devotion to prayer (Kritzeck, 680). Salah is the daily ritual prayer enjoined upon all Muslims as one of the five Pillars of Islam.  It is performed five times a day by all Muslims.  Salah is a precise worship, different from praying on the inspiration of the moment.  Muslims pray or, perhaps more correctly, worship five times throughout the day: Between first light and sunrise, after the sun has passed the middle of the sky, between mid-afternoon and sunset, between sunset and the last light of the day, and between darkness and midnight (http://www.islamreligion.com/articles/9). The preparation for the salaah (prayer) is wudhu (ablutions) - this is the prerequisite for salaah. When a person washes his hands for wudhu, Allah washes away all the sins committed by those hands, and when he washes his mouth Allah washes away, with the water of wudhu, all the sins committed by the mouth. Whatever sins were committed by the eyes or the mouth are wiped away with the water. And when he finally washes his feet, all the sins which were committed through them are also wiped away with the water. All the sins are removed from the body with the last drop of the wudhu water. This is the preparation for the salaah - so now you can judge the importance of the salaah itself (Ana, 10).

THIRD PILLAR: The giving of Zakaat: Is devoting worship to Allah by offering the obligatory prescribed amount of charity deducted from the wealth upon which Zakaat is due. Some of its benefits are: purifying the self from immoral characteristics like misery, and fulfilling the needs of Islam and Muslims (Al-Utheimeen, 6). All things belong to God, and wealth is therefore held by human beings in trust. The original meaning of the word zakat is both ‘purification’ and ‘growth.’  Giving zakat means ‘giving a specified percentage on certain properties to certain classes of needy people.’  The percentage which is due on gold, silver, and cash funds that have reached the amount of about 85 grams of gold and held in possession for one lunar year is two and a half percent. Our possessions are purified by setting aside a small portion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth. A person may also give as much as he or she pleases as voluntary alms or charity (Ibrahim, www.islam-guide.com). A contribution of one-fortieth of the income was considered adequate by many later legists. Zakat is to be expended for the slaves and prisoners, debtors, tax collectors, those to be conciliated by the Islamic community, and those fighting in a holy war (Kritzeck, 680).

FOURTH PILLAR: Ramadan - Fasting: It is devoting worship to Allah by refraining from everything known to nullify the fast during the days of the month of Ramadan. Fasting coaches the self to endure the relinquishment of what it likes seeking to gain the pleasure of Allaah (Al-Utheimeen, 6). Every Muslim must fast during Ramadan, the ninth month of the Islamic calendar. Because Muslims have a lunar calendar, Ramadan takes place at different times of the year. During this month Muslims must fast from dawn to sunset (http://www.english-online.at/religion/islam). Fasting during Ramadan is obligatory, but is forbidden for several groups for whom it would be very dangerous and excessively problematic. These include pre-pubescent children, those with a medical condition such as diabetes, elderly people, and pregnant or breastfeeding women. Observing fasts is not permitted for menstruating women. Other individuals for whom it is considered acceptable not to fast are those who are ill or traveling. Missing fasts usually must be made up for soon afterward, although the exact requirements vary according to circumstance (http://en.wikipedia.org/wiki/Five_Pillars_of_Islam). Kritzeck notes that Ramadan implies more than mere fasting and is a time for repentance and drawing the heart nearer to God. Voluntary fasting during other of times of the year, especially in expiation for sins, is recommended and practiced (680).

FIFTH PILLAR: The Hajj to the House of Allaah: is worshipping Allaah by going to the Sacred House (AI-Ka'bah) to execute the rites of Haij. Some of its benefits include: the training of the self to expend physical and financial sacrifices in obedience to Allaah. This is the reason why Hajj is considered as one kind of Jihad in the cause of Allaah (Al-Utheimeen, 6). Maududi, however, writes that it has been made plain that Hajj (Pilgrimage) had been enjoined for the worship of One Allah (179). Whoever can afford to do hajj who is physically and mentally and financially able to go, must perform it at least once in a lifetime (Khutba, http://sunnah.org/audio/khutba/importance_salat.htm).

WORKS CITED

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Kritzeck, T. New Catholic Encyclopedia. Volume VII. London: McGraw-Hill Book Company, 1967.

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