On
the authority of Abu 'Abd al-Rahman 'Abdullah bin 'Umar bin al-Khattab,
radiyallahu 'anhuma, who said: I heard the Messenger of Allah,
sallallahu 'alayhi wasallam, say:
"Islam
has been built upon five things - on testifying that there is no god
save Allah, and that Muhammad is His Messenger; on performing salah;
on giving the zakah; on Hajj to the House; and on fasting during
Ramadhan."
[Al-Bukhari
& Muslim]
Background
This
hadith is part of the previous Hadith (2). Most Scholars say that
the reason why al-Imam al-Nawawi included this hadith in his collection,
even though it seems that it repeats some portions of Hadith 2, is because
of the importance of the 5 pillars of Islam.
This Hadith stresses
the fundamental aspects of the outward submission to Allah. This submission
is based on some pillars, similar to a structure. If a person fulfills
these aspects, he has laid a solid foundation for his deen as a
'home'.
The other acts of
Islam, which are not mentioned in this hadith, can be taken as
fine touches to complete this structure.
If a person fails
to fulfill these obligations (building the pillars), then the entire structure
of his deen/iman may be threatened. This depends on how much is
being violated - e.g. violation of the shahadah is the most dangerous.
Lessons
The
use of metaphors and similes
This hadith
uses a metaphor (i.e. the image of the structure of a building) to affirm
certain important meanings. This use of metaphors and similes can be found
in many Surahs in the Quran and in many other hadiths. For example:
- In Surah At-Taubah
(9): ayat 109, a similar metaphor is used - the structure of the Mua'min's
deen/iman is based on a sound foundation, whereas the structure of the
deen of the Munafiq is based on weak ground which may lead to the collapse
of the structure, resulting in the Munafik entering the Hellfire.
- Surah An-Nur (24):
ayat 35, uses the metaphor of light as the light of guidance in the
heart of the Mua'min.
- A metaphor used
to condemn those who fail to fulfill the amanah (i.e. religious
obligations) can be found in Surah Al-Jumu'ah (62): ayat 5. The Bani
Israel, having failed to obey Allah's commandments in the Taurah, are
described as a donkey which is burdened with heavy books on its back
but doesn't understand anything from them. Scholars have said that this
metaphor also applies to other nations, which fail to fulfill their
amanah.
- In one hadith
the Prophet, sallallahu 'alayhi wasallam, divided the status
of his ummah into three categories: those who benefit from the
Message, those who benefit partially and those who fail to benefit at
all. He, sallallahu 'alayhi wasallam, used the metaphor of rain
(as the Message) falling down on different types of land, producing
different results.
Using metaphors to
convey the Message is a very important 'tool' and it is the methodology
used in the Quran and by the Prophet, sallallahu 'alayhi wasallam.
There are many modes of expression used in the Quran and Hadith and they
are used for different purposes. E.g. Dealing with the misconceptions
and false assumptions of the disbelievers, the Quran and Hadith use rational
thinking. When describing Jannah and the Hellfire, the style used by the
Quran and Hadith is the visual mode of expression - they are described
in such detail that it is like we can actually visualize Jannah or the
Hellfire in front of us.
One of the Sahabahs
said that he had already seen Jannah and the Hellfire. The other Sahabahs
were puzzled and asked him how this could be so as nobody is able to see
them until the Hereafter. He replied, "I saw them through the eyes
of the Prophet, sallallahu 'alayhi wasallam. If I were to be given
the chance to see Jannah and the Hellfire with my own eyes, I would not
trust my sight. I trust the eyes of the Prophet, sallallahu 'alayhi
wasallam, more than I trust my own eyes." Here we can conclude
that if we read and understand the Quran and the Hadiths we too can visualize
the paradise and the Hellfire.
These modes of expression
(thinking styles) used by the Quran and Hadith should be well understood
and used by Muslims today to convey the Message of Islam when doing da'wah
as it is the most effective way. Different styles should be used to reach/convince
different people - some people are more emotional, some are more rational,
etc.
First
Pillar : The Shahadah
The first part of
the Shahadah is testifying that there is none worthy of worship except
Allah.
There are seven conditions of the Shahadah:
- Knowledge - to
understand what it means
- Certainty - to
have no doubt about anything confirmed in the Quran or Sunnah
- Acceptance - by
the tongue and the heart of whatever the Shahadah implies
- Submission/compliance
- the actual physical enactment by deeds
- Truthfulness -
to say the Shahadah sincerely, with honesty, to actually mean it
- Sincerity - to
do it solely for the sake of Allah
- Love - to love
the Shahadah and to love its implications and requirements and what
it stands for
The Shahadah is not
simply saying it with our tongue. We need to adhere to these conditions.
If we say the Shahadah sincerely and with honesty, we will not do anything
which contradicts with or violates the Shahadah.
The second part of
the Shahadah carries the following conditions:
- To believe in
the Prophet, sallallahu 'alayhi wasallam, and in whatever he
told us and conveyed to us
- To obey him in
whatever he commanded us to do
- To stay away from
or avoid whatever he commanded us not to do
- To follow or emulate
him in our ibadah, akhlaq and way of life
- To love him more
than we love ourselves, our family and anything else in this world
- To understand,
practice and promote his Sunnah in the best way possible, without creating
any chaos, enmity or harm
Second
Pillar : Establishing the Prayers (Salah)
Some interpretations
of this hadith translate "iqamatus salah" as 'performing'
the salah. "Iqamatus salah" is a broader concept than
what the term 'performing' means. The Scholars say "iqamatus salah"
implies:
- Doing the wudu
in the proper way
- To do the salah
in its time
- To do it in congregation
(jama'ah) - where the reward is 27 times than praying alone
- To fulfill the
six conditions of salah
- To observe the
proper manners (adab) of doing it such as submission and humility
- To follow preferable
actions (sunnan) in our salah
It is important that
we follow these conditions and not violate them if we want to truly fulfill
the second pillar of Islam i.e. "iqamatus salah". We
should remember that Allah initially commanded us to pray fifty times
a day and it was eventually reduced to five times (with the reward of
fifty) - the prayer times are very reasonably spread out throughout the
day - it can even help us to manage our time - it can help us to manage
our affairs, allowing the Muslim community to meet during congregation
and care for and help each other which will lead in turn to solidarity.
Thus, the prayers should not be seen as a burden as some Muslims might
regard them today.
Third
Pillar : Zakat
The giving of Zakat
has been pointed out by the Prophet, sallallahu 'alayhi wasallam,
for certain things and in certain ways or percentages and under certain
conditions. The Scholars say that knowing the details of Zakat only becomes
an obligation when a person owns the type of property or thing which requires
him to give Zakat for. E.g. Farmers or traders or property owners need
to know the conditions and percentages of Zakat that they are obligated
to give.
Fourth
Pillar : Hajj
Pilgrimage (Hajj)
to the House (Kaabah) is an obligation that we need to do only once in
our lifetime - only if we meet certain conditions, e.g. if we have the
financial means, a way of travelling peacefully, etc. If we meet these
conditions then we should perform the Hajj as soon as possible and not
to delay it.
Some Scholars say
that if we have the means to perform the Hajj several times, then it is
better to use this money to help others to fulfill their obligations -
we will be rewarded for their pilgrimage or to use the money for the betterment
of the community.
For each of these
Pillars there are conditions, sunnan, ethics (adab), etc.,
which should be observed when we perform these ibadahs. Why do
we always hear that every year hundreds of Muslims lose their lives or
get injured during Hajj? Most of these incidents are due to the negligence
of the adab or violation of the sunnan. For example, the
throwing of stones at the Jamrat:
- Even though we
are supposed to use small stones, people tend to use big ones and throw
recklessly from a far distance, causing injuries to others.
- People do not
follow the specified directions when they move, causing many to get
crushed by the 'human waves' moving in different directions.
- People insist
on going to throw at the peak times, i.e. the busiest part of the day.
The elderly, women and handicapped should be reminded to go when it
is less crowded.
Thus, it is important
that we observe the adab.
Fifth
Pillar : Fasting
Ramadhan is a training
program for all Muslims to go through, performing good deeds to become
better Muslims. However, we should continue with these good deeds outside
of Ramadhan - praying in the mosque, Tahajjud, Qiamu alil, reciting the
Qur'an, helping and caring for others etc.
The Prophet, sallallahu
'alayhi wasallam, when asked what the best way is to finish reading
the whole Qur'an, said to do it in one month, i.e. one Juzuk per day.
This is something we should practice all the time and not have to wait
for Ramadhan to do it. If we cannot achieve this, at least try to read
one or two pages a day (a quarter of a hizb).
Similarly we should
try to do the night prayers (tahajjud), be it only two raka'at
and not everyday, outside of Ramadhan.
We should not make
personal commitments in performing these preferable actions where the
Shariah has not made this itself. This might lead us to giving up on our
commitment and hence, the good deed. The best way is to do it on ease
and convenience aiming at the continuity of these good deeds.
Conclusion
All
the Pillars of Islam have rulings, conditions and mannerisms (ahkam
wa adab) applied to them. It is important that we know these ahkam
and adab and regularly remind ourselves, especially before Ramadan
or before performing the Hajj, so that we perform the Pillars properly
and according to the Shariah.