The Five Pillars of Islam

The Holy Qur’an gives guidance and instruction on almost everything that can happen or should happen in a Muslim’s life. From small disputes within the household, to the precise punishments of certain crimes, to even how inheritance should be divided, the Qur’an is to Muslims as the bible is to Christians. The Five Pillars of Islam gives further details on how Muslim people should live their lives according to the Quran. These five include: Shahada (the testimony of faith); Salat (prayer); Zakat (alms giving); Sawm (the fast of Ramadan); and Hajj (the pilgrimage). Although these rituals and practices aren’t unique to Islam and are shared by many religions, the finality of the prophethood of Muhammad is decidedly distinctive to Islam.

The first basic ordinance of Muslim faith (Wach 1948, pp274), the first pillar, is that of the declaration of faith or Shahadah. It asserts that: "There is only one God and Muhammad is his messenger." (Ali, Liu & Humedian 2004, pp. 637).This simple statement changes a normal man into a Muslim, it completely revitalises their life focus from living a carnal life to living a holy life and worshiping Allah. This can be characterized as “...not only as a declaration of faith but also as a socio-political statement that implies recognition that there is only one God for all humanity” (Ali, Liu & Humedian 2004, pp. 637). This impacts our community as they seek the welfare of others in accordance to the will of Allah.

Salah, also known as prayer, is the second pillar of Islam. This particular ritual is the most well known to outsiders of Muslim practices. It is mandatory to pray five times a day for the rest of your life from the start of puberty. Although it is preferred to worship in a mosque with fellow Muslims, they can pray almost anywhere such as work, home or fields. With five prayers in one day, it focuses everything in the day around them, therefore making Allah the centre of everything Muslims do.  “Prayers are said at dawn, mid-day, late-afternoon, sunset and nightfall, and thus determine the rhythm of the entire day” (Zahid, n.d). These mandatory prayers contain Quran verses and are said in the language of the Revelation, Arabic, although they can also be offered in one’s native language. Before a Muslim prays they must be physically and spiritually clean. The Qur’an says in sura five verse eight, “...When you address yourselves to prayer, wash your faces and your hands, up to the elbows and wipe your hands and feet up to the ankles” (Levy 1957, pp. 157). In the Islamic faith, cleanliness is related to purity and while in this human life and form, purity is a definition of the highest possible state one can achieve.

When Muslims pray together in a mosque, a priest doesn’t lead, but rather a learned man who has great knowledge of the Quran and is favoured by the group of worshippers. Women are allowed to pray with the men, but they must be behind them, not beside or in front of them. When they pray “...Muslims stand in rows the way they would line up in battle; by praying they battle against the forces of evil...” (Fischer & Abedi 1990, pp. 291).  This helps Muslim’s visualise not only their spiritual but physical stance against evil.

“The Prophet also said: "Charity is a necessity for every Muslim"” (Zahid, n.d). A significant rule of Islam is that everything in this world belongs to Allah, and therefore wealth is held by humans in trust and an element of that should be returned in almsgiving, which is the third pillar. The Islamic word zakah (Visser 2009, pp. 184) means ‘growth’ and ‘purification’. To help those in need and society in general, possessions become purified when a proportion of them is set aside. This financial obligation is like a plant being pruned: “the cutting back balances and encourages new growth” (Zahid, n.d). Zakah is the annual payment of a fortieth of one’s capital minus such articles as car, professional tools and primary residence.  On top of this compulsory tithe, individuals can also give a secret offering known as sadaqa-h.  This literally means ‘voluntary charity’. The Prophet Muhammad comments on different kinds of charity that Muslims can perform. 

The Prophet said, "Even meeting your brother with a cheerful face is an act of charity." The Prophet also said: "Charity is a necessity for every Muslim." He was asked: "What if a person has nothing?" The Prophet replied: "He should work with his own hands for his benefit and then give something out of such earnings in charity." The Companions of the Prophet asked: "What if he is not able to work?" The Prophet said: "He should help the poor and needy." The Companions further asked: "What if he cannot do even that?" The Prophet said: "He should urge others to do good." The Companions said: "What if he lacks that also?" The Prophet said: "He should check himself from doing evil. That is also an act of charity."

(Zahid, n.d).

Every year Muslims around the globe abstain from food, drink and sexual relations from dawn till sundown during the month of sawm also known as the month of Ramadan or fasting (Mansurnoor 1998, pp. 182). This is to not only purify the mind, body and soul, but also to practice self-restraint. Through such restraint in living without these comforts, a person will focus more clearly on living for and being in the presence of Allah. God states in the Qur'an:  "O you who believe! Fasting is prescribed for you as it was prescribed to those before you that you may learn self-restraint." (2:183). Pregnant, nursing or menstruating women and the sick, elderly or persons on a journey are exempt from these laws, but they have to make up the number of days of fasting when they are able and healthy. When children hit puberty they are introduced to fasting and are allowed to observe prayers, although countless numbers begin earlier.

The month of God, as it is sometimes referred, was when Allah divinely revealed (Hofmann 2010, pp. 209) the Qur’an as a form of "... guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong) (The Holy Quran 2: 185). It is also known as the time when good deeds have double merit, when the rich paid their debts to Allah by sharing the meat of a slaughtered lamb, sending gifts of dry provisions to their neighbours and by cooking caldrons of stew to distribute (Fischer & Abedi 1990, pp. 18).

“As the Qur'an is Islam in words, and the Imam is Islam embodied in a human figure, so the hajj is Islam in harakat (... movement)” (Fischer & Abedi 1990, pp. 159). The Hajj or pilgrimage is the last Pillar of Islam. This journey begins in the twelfth month of the Islamic calendar (which is lunar so that Ramadan and the Hajj fall sometimes in summer and winter).  The pilgrims all wear white sheets, to signify equality of class and culture with not distinctions before God. Although over two million people head to Makkah each year from all over the world, it is only an obligation for those are financially and physically able to do so. Syed quotes the Qur’an saying, “Then let them accomplish their needful acts of shaving and cleansing, and let them fulfil their vows and let them go round the Ancient House” (2010). Ishaq Zahid summarises the rites of the hajj: they “... include going around the Ka'bah seven times, and going seven times between the hills of Safa and Marwa as did Hagar...Abraham's wife... during her search for water. The pilgrims later stand together on the wide plains of 'Arafat (a large expanse of desert outside Makkah) and join in prayer for God's forgiveness, in what is often thought as a preview of the Day of Judgment” (n.d).

The hajj is a touchstone for Muslims, literally and figuratively. It is a central rite to touch or kiss the black stone of the Ka’ba, thus symbolising a renewed allegiance with God (bay’at, mithaq) (Fischer & Abedi 1990, pp. 160). One of the two holidays from the Islamic Calendar, the ‘Id al Adha festival, marks the end of the hajj, which is celebrated with the exchange of gifts in Muslim communities globally, and prayers.

A true Muslim observes there five pillars religiously. A purist could considerably change the face of the communities they live in. In a world devoid of black and white morality Islam recognizes the need to reach out and live in a sacrificial way for the benefit of their God and his creations, whether this is self restraint or how to treat your neighbours and the poor in your daily life.

Thousands of Muslims inside the Grand Mosque in Islam's holiest city, Mecca, for prayers.

Source: http://trcs.wikispaces.com/file/view/648px-Mecca_skyline.jpg/38782818/648px-Mecca_skyline.jpg

A Syrian Muslim girl stands at the top of Mount Qassioun, which overlooks Damascus city, during sunset and prays before eating her Iftar meal on August 22, 2010.

Source: http://www.boston.com/bigpicture/2010/08/ramadan_2010.html

Links to relevant media and further reading on related topics:

-        Background to Islam: http://www.religioustolerance.org/islam.htm

-        For a detailed guide for performing the Hajj visit: http://iguide.travel/Hajj/Route

-        Azan - Islamic Call to Prayer: http://www.youtube.com/watch?v=EAvlimEYEpQ

-        Video of scouts helping worshippers at Hajj, 2009: http://www.youtube.com/watch?v=1ZAwqDaBOL8&feature=related



Reference List:

Primary Source:

Anonymous, (n.d). Quran Explorer. Retrieved October 21, 2010, from http://www.quranexplorer.com/quran/  

Academic Journal Articles:

Ali, S. R., Liu, W. M., & Humedian, M. (2004). Islam 101: Understanding the Religion and Therapy Implications. 35 (6, 635-642), 637.

Hofmann, M. W. (2009). Islam and Muslims in German: Muslim Minorities. Journal of Islamic Studies 21(7), 286-291.

Mansurnoor, I. A.  (1998). Contemporary European views of the Jawah: Brunei and the Malays in the nineteenth and early twentieth centuries.  Journal of Islamic Studies 9(2): 178-209

Visser, H. (2009). Islamic Finance: Principles and Practice. Journal of Islamic Studies, 19(1), 184.

Wach, J. (1948). Spiritual Teachings in Islam: A Study.  The Journal of Religion 28(4): 263-280.

Books:

Fischer, M. M. J & Abedi, M. (1990). Debating Muslims: Cultural Dialogues in Postmodernity and Tradition. (pp. 18). Wisconsin: The University of Wisconsin Press.

Levy, R. (1957). The Social Structure of Islam. (pp. 157). London: Syndics of Cambridge University Press.

Online sources:

Sound Vision: Islamic Information and Products (2010). Ramadan: The Quran and Hadith on Ramadan. Retrieved October 21, 2010, from http://www.soundvision.com/Info/ramadan/qhfast.asp

Syed, A. (2010). Hajj and  Umrah references in Holy Quran, al-Baqara, al-e-Imran, al-Maeda, al-Hajj, Holy Kaaba. Retrieved October 21, 2010, from http://www.ezsoftech.com/hajj/hajj_article3.asp

Zahid, I. (n.d). Five Pillars of Islam. Retrieved October 21, 2010, from http://www.islam101.com/dawah/pillars.html.

Influencial Man Speaks From The Dead.

Harun al-Rashid was an incredible Caliph. It will be proven in this blog that over the space of his 43years he was an extremely influential man that deserves his immortalization in The Thousand and One Nights[1], along with his Baghdad court. Through analysis of his early life, his budding career as a soldier and leader, his great accomplishments as Caliph and of course his major triumphs throughout his entire life that the title is well deserved.

Born in Reyy, Iran 766, Harun al- Rashid was the fifth Abbasid[2] Caliph. Third son of Caliph Mohammed al-Mahdi and former slave, Khayzuran, Harun was always destined for greatness. Having lived as a prince in the court of Baghdad in Iran, he was well educated in what was expected of a son of the Caliph. From the age of fourteen he was encouraged by his family and his instructor Yahya ibn Khalid the Barmakid[3] in many military pursuits and after proving his worth, he was named military leader of expeditions against the Byzantines, the inhabitants of Byzantium (Nielsen 2001). This was a great boost for his career as a soldier and as he consistently proved himself worthy, he was promoted rapidly, rising through the ranks. “Rashid was rewarded for the success of these campaigns by being named governor of Ifriqiyah (Tunisia), Egypt, Syria, Armenia, and Azerbaijan Province in Iran. The honorific, or title, of al-Rashid (the Upright) was added to his name” (Encyclopaedia of World Biography, 2010).  Following this amazing honour he was proclaimed second, after his brother al-Hadi, in line for the throne. This was only the beginning of accolades bestowed upon him.

Harun al-Rashid rose to become the most famous caliph on September 14, 786 after Al-Mahdi died in 785 and Al-Hadi died mysteriously in 786, leaving the throne open to Harun. He was an amazingly effective leader who did things differently to any Caliph before him. “Harun al-Rashid, medieval Caliph of Baghdad, was described in the Thousand and One Nights as disguising himself in order to detect and punish evildoers” (Suedfeld 2004). With such a proficient and magnificent Caliph, the Abbasid caliphate “reached the height of its power and his court at Baghdad was famous for its splendour. His empire extended from the Mediterranean to India” (Unknown, n.d). Many rulers paid tribute to Harun and their finances were spent on the arts, architecture and the luxuries for court life. One of the crowning moments in his career as Caliph was in 797 when the Irene, the Byzantine empress, accepted the peace treaty and agreed to pay “seventy thousand pieces of gold as a yearly tribute” (Academic dictionaries and encyclopaedias) in return for Harun’s promise that if the treaty remained, no Muslim force would harm Constantinople.   Another major victory followed in the form of Nicephorus, the empresses’ successor, who denounced the treaty between the Byzantine Empire and refused to pay the tribute, and arrogantly wrote to Harun demanding he pay Constantinople tribute.

“From Nicephorus, ruler of the Byzantines, to Harun, ruler of the Arabs. As follows: The queen who was my predecessor set you up in the position of rook (ie. In chess), and herself as merely a pawn, and she paid you from her treasuries the amount whose equivalent you should by right have handed to her; but that (arose from) the weakness and deficient sense of women. Now, when you have perused my letter, send back what you received of the money which she sent, and random yourself by (disgorging) what you are receiving by means of exaction; if not, then the sword will inevitably be set between us!”

(al-Tabari 1989, trans. Bosworth, 240).

As can be imagined, Harun didn’t take well to such threats and responded, “...to Nicephorus the dog of the Byzantines: O son of an infidel woman, I have read your letter, and the reply is what you will see, without you having to hear it. Farewell!” (al-Tabari 1989, trans. Bosworth, 240). Harun’s true answer took place in 806 with vengeance, when he led “135,000 men and forced the Byzantine Empire to pay him 50,000 gold pieces immediately and 30,000 gold pieces annually” (Academic dictionaries and encyclopaedias).

Most say that under Harun’s reign the caliphate had never been so prosperous, yet some may argue that it was the beginning of the end. 

“The difficulty of holding together an empire as vast as Harun's led to the establishment of an independent principality in Morocco by the Idrisid dynasty in 789 and of a semi-independent one in Tunisia by the Aghlabid dynasty in 800. These marked a loss of power by the central government. The danger of disintegration was increased by Harun's unwise arrangement for succession. It provided for one son, al-Amin, to become caliph and for another son, al-Mamun, to have control of certain provinces and of a section of the army.”

(Encyclopaedia of World Biography, 2010).

Hugh Kennedy states that, “Harun’s reputation does not rest on his achievements as a politician or leader; he was at best an adequate caretaker of what he had inherited. Nor was he a great patron of culture: he left virtually no surviving architecture and it was his son and eventual successor al-Ma’mun (813-833) who fully established the reputation of the Abbasid court as a place of learning and scientific endeavour” (2004, 32). After stating such facts Kennedy then contradicts himself in the next paragraph stating that, “...Muslims looked back to his [Harun] reign as an era of extravagance and magnificence...” (2004, 32).

Although this is a valid point it doesn’t diminish the rest of his triumphs as a Caliph that are reported from numerous other sources. He was well loved for his generosity (to his neighbouring countries) and greatly respected (for his encouragement for education, fairness and leading his army into battle).  “He was a scholar and poet himself and whenever he heard of learned men in his own kingdom, or in neighbouring countries, he invited them to his court and treated them with respect. The name of Hārūn... became known throughout the world” (Academic dictionaries and encyclopaedias). The most important historian from early historical Islam, Al-Tabari, states, “It has been said that when Harun al-Rashid died, there were nine hundred million odd (dirhams) in the state treasury" [v. 30, p. 335.]. This feat in itself is something worthy of remembrance.

Even though Harun Al-Rashid made some unwise decisions (like most rulers), his accomplishments certainly outweigh these. Throughout his extraordinary life time he believed in the value of education; braved the frontlines of battle with his men and served his people willingly and faithfully. From commanding armies at a young age to enjoying the benefits of the court luxuries, Harun went down in history for his diversity of interests and talents. Such a person deserves to be forever remembered.

---

[1] a collection of folktales in Arabic dating from the 10th century

[2] “Line of caliphs starting with Abbas al-Saffah in 750 and lasting until the Mongol takeover of Baghdad in 1258”. (www.juniata.edu/faculty/tuten/islamic/archive/glossary.html)

[3] a powerful Persian family

Silver dirham of Caliph Harun al-Rashid

(http://www.lelong.com.my/Auc/Archive/DetailStd.asp?When=2009-07&ProductID=38812723)

Bronze Chess Piece of the Caliph Harun al-Rashid
(http://www.artfromancientlands.com/BronzeChessPieceoftheCaliphHarunalRashidAM0098.html)

Further reading on related topics:

Background on Harun al-Rashid: http://www.nndb.com/people/849/000092573/.

To browse the famous texts of The Thousand and One Nights:

http://www.sacred-texts.com/neu/burt1k1/.

Information on the Abbasid Dynasty: http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0001_0_00087.html.

 

Reference List:

Primary Source:

al-Tabari 1989, "The History of al-Tabari" volume XXX "The 'Abbasid Caliphate in Equilibrium" transl. C.E. Bosworth, SUNY, Albany.

Academic Journal Articles:

Dunlop, D. (1968). Letter of hārūn ar-Rashīd to the Emperor Constantine VI. In memoriam Paul Kahle (pp. 106-115). Berlin: A Töpelmann. Retrieved from ATLA Religion Database.

Hibri, T. (1999). Reinterpreting Islamic historiography: Harun al-Rashid and the narrative of the ʻAbbasid Caliphate. Cambridge Univ Pr. Retrieved from ATLA Religion Database.

Nielsen, J. (2001). Reinterpreting Islamic historiography: Harun al-Rashid and the narrative of the ʻAbbasid Caliphate. Islam and Christian-Muslim Relations, 12(4), 493-494. Retrieved from ATLA Religion Database.

Kennedy, H.  (2004). The True Caliph of The Arabian Nights. History Today, 54(9), 31-36.  Retrieved September 10, 2010, from Academic Research Library. (Document ID: 688104471).

Suedfeld, P. (2004), Harun al-Rashid and the Terrorists: Identity Concealed, Identity Revealed. Political Psychology, 25: 479–492. doi: 10.1111/j.1467-9221.2004.00381.x

Online Sources:

Academic dictionaries and encyclopaedias, n.d. Harun al-Rashid, http://en.academic.ru/dic.nsf/enwiki/47731 (accessed September 8, 2010).

Encyclopaedia of World Biography, 2010. Harun al- Rashid Biography, http://biography.yourdictionary.com/harun-al-rashid (accessed September 1, 2010).

Encyclopaedia of World Biography, 2010. Harun al- Rashid Biography, http://www.notablebiographies.com/Pu-Ro/Rashid-Harun-al.html (accessed September 10, 2010).

Unknown n.d. www.juniata.edu/faculty/tuten/islamic/archive/glossary.html (accessed September 2 2010).

Unknown, n.d. AL-RASHID, http://www.hyperhistory.com/online_n2/people_n2/ppersons4_n2/harun.html (accessed September 8, 2010).

Wordnet n.d. wordnetweb.princeton.edu/perl/webwn (accessed September 2 2010).