Pilgrimage (Hajj)
The act of Hajj
Hajj means making a religious pilgrimage to Makkah (Mecca) once in a lifetime. All Muslims should try their best to save up enough money to travel, at least once in their life, to the city of Makkah in which the holy Ka’bah is found. In and around Makkah they follow certain rituals. These were initiated by Prophet Abraham (pbuh), and completed by the Prophet Muhammad (pbuh), according to guidance from God. Some are in memory of particularly important events in the lives of Abraham (pbuh), his eldest son Ishmael (pbuh) and Hagar (Abraham’s second wife). All parts of the Hajj have lessons or reminders of significance for those taking part.
Hajj is not obligatory in some situations
It is only obligatory for most Muslims to do Hajj once in the lifetime, after reaching adulthood. Hajj is not obligatory for those who cannot afford it, who cannot travel to Hajj safely, or who are too ill or old to complete it, but all Muslims of adolescent age and above should make their best efforts to save up for Hajj, to be healthy, and to perform it while they are young and able. Before making Hajj pilgrims must pay all their debts, ask forgiveness from people they feel that they may have wronged or hurt in some way, and make amends where possible.
The time of Hajj
The Hajj is performed only at one particular time of year during the 8th-10th of the Islamic lunar month of Dhul Hijjah. As the lunar calendar is 10 days shorter than the usual solar or Christian calendar, each year the date of Hajj moves 10 days earlier in the solar year.
The lesser pilgrimage or Umrah
If Muslims wish to visit the holy places at times of year other than Hajj, they can, do a minor pilgrimage (Umrah), which is much shorter. It can be performed voluntarily at any time of year, including just before or after the Hajj.
The lessons or reminders provided by the rituals of Hajj and Umrah
All humans are equal in the sight of God, and are one community, only having different degrees according to God’s judgement of their level of piety and God-consciousness, which nobody knows in this life.
As all pilgrims of all races, genders and backgrounds dress in the same humble and simple way, have to perform the same rituals and follow the same manners, and experience the same conditions as each other, they are reminded that humanity is one and that all humans are equal in the eyes of God. The only way one person can be better than another is by through their higher level of piety or God-consciousness which influences their everyday living. As gifts to humans, God gives riches, power, status, intelligence, beauty, talents, skills, children and so on, for which they should be grateful, using them wisely and to please God. These gifts should not become a source of pride for them and a reason for treating people differently, or in any other way be used wrongly.
All humans should try to remember, frequently and deeply, that they will be judged by God for the use they made of their lives.
Associated with this are the scenes of an apparently endless sea of human beings peacefully praying while standing and sitting on, and walking between, the plains of Arafat, and Muzdalifah and at Mina, which can remind pilgrims of the scene of the Plain of Resurrection. This is where all human beings will be raised up to life after their death, and their souls collected and brought before God to be judged for the use that they made of this (earthly) life. This should cause the Muslim pilgrims to become more conscious of the need to please God in their daily lives, and to frequently seek God’s forgiveness.
Humans should realise that Satan is their greatest enemy, only interested ultimately in the suffering and destruction of their souls, and so they should do their best to reject his suggestions and temptations.
At one point in the Hajj pilgrims throw stones at some large, stone pillars, in Mina. This symbolises their rejection of Satan and his temptations and suggestions, in remembrance of Abraham's (pbuh) rejection of Satan's efforts to stop him attempting to follow what he had been informed by a vision was God's Will - to sacrifice his first born, teenage son - Ishmael (pbuh).
To please God and to do what is right and just, we need to love him more than anything else, and we have to be willing to sacrifice that which we love.
Abraham (pbuh) continued with preparing to sacrifice his son (pbuh), until he was stopped by an angel, who informed him that this had been a test from God of the willingness of Abraham and Ishmael (put) to sacrifice what they loved to please God. Abraham (pbuh) was then given a ram to sacrifice in place of his son, which he did. Pilgrims also sacrifice a sheep at the end of the Hajj, as do all Muslims at home who can afford it, in remembrance and celebration of Abraham and Ishmael’s (pbut) overriding love for God, and their submission and self-sacrifice. In the same spirit of love, submission, self-sacrifice and humility, men have their head shaved at the end of the Hajj, and women trim their hair.
The meat from the sheep is distributed to the poor and needy, and at home partly to family, neighbours and friends - making it an act of charity, as well as a way of bringing the community together with good-will.
The general difficulties associated with performing a pilgrimage under the hot Arabian sun, and with so many people of all kinds, should help the pilgrim to learn self-restraint, tolerance, sympathy for and empathy with those that suffer, self-sacrifice and patience. Ideally a pilgrim should also learn the value of contentedness and gratefulness for any relief, for small mercies and relative blessings, and for the lessons learned during Hajj.
One part of the pilgrimage for pilgrims to particularly reflect upon is the Sa’y which is a period of repeated walking between two hillocks near the Ka’bah in remembrance of Hagar who did this in search of water, or people with water, out of love and concern for her baby Ishmael. She was an example of love, patient perseverance and of faith and trust in God's mercy and wisdom, as she was following instructions given to Abraham by God to settle near the Ka’bah in the valley of what was called Bakkah, and is now Makkah, despite the fact that it was desolate, uninhabited desert.
Another example of patient devotion to God is the Tawaf or walking in a circle around the Ka’bah seven times, while making many different supplications to God
If humans try their best to love and please God, they will be forgiven, purified, revived, blessed and rewarded abundantly.
Hagar’s goodness was rewarded when the foot of Ishmael (pbuh) kicking the sand resulted in the powerful gushing forth of a spring. The spring was named 'Zam Zam' and continues to flow abundantly today. The water from it has been found to have healing properties, sometimes in a miraculous way, for example one woman whose upper body was covered in painful, oozing sores was completely cured of them within only a few days of having prayed and applied zamzam water (an account found on the internet). ZamZam is now used for both drinking and for ritual washing (wudu or ghusl) by the millions of pilgrrims who visit the Ka’bah every year, and containers of the water are taken by pilgrims as gifts for those back at home.
In the Qur'an water is often a symbol for blessings and purification given by God 'bringing life to a land that was dead', or spiritual life to the heart and soul of human beings. Zam Zam water could be seen as a symbol of the purifying blessings of Hajj. Pilgrims pray to God that He accepts their Hajj, and that He therefore rewards them for it by forgiving all their sins. It is important for pilgrims to remember that in order for the Hajj to be accepted and rewarded by God, the pilgrims have to make a lot of effort to make it pleasing to God. During Hajj a pilgrim should constantly be trying to keep his/her intentions, attitudes, thoughts, words and deeds pure and pleasing to God, while asking Him for forgiveness as much as possible.
Therefore the whole process of Hajj is seen as a way of purification from past sins, and from repeating the sins of the past, or being tempted to new sins when returning to normal everyday life.
As Hajj is also a symbol for the struggles and tests of life, Zam Zam can also be seen as a general symbol for the blessings, reward, relief, healing, purification, revival and eternal life of the soul given by God in return for following Islam and being true Muslims.
Fasting (Sawm)
The act and meaning of Sawm
Sawm is day-time-fasting during the Islamic lunar month of Ramadhan, each year. Sawm literally means to abstain or keep yourself away from something.
The month of Ramadhan
The month of Ramadhan is the ninth month in the Islamic lunar calendar, and lasts for 29 or 30 days, its beginning and ending both being dependent upon the sighting of the new moon. Muslims should remember, with gratefulness and reverence, this month as a holy month in which the first verses of Qur'an were revealed.
Muslims are encouraged to make a special effort to be generous in charity and to do many good deeds, extra prayers, and reading and reflecting on the Qur’an during Ramadhan, as the reward and blessings from God for these are greater during this month than at other times.
The act of fasting
Fasting is to refrain from eating, drinking, or having conjugal relations during daylight hours. During the night these activities are all allowed. There is no specified limit to these, but the practice of the Prophet Muhammad (pbuh) was moderation, especially during Ramadhan. The benefits of fasting may not be felt very much if we go to the opposite extreme at night.
Fasting, more importantly, is also making a special effort to restrain yourself from un-Islamic or harmful uses of the tongue, ears, eyes, and other parts of the body. This takes the form of, for example, not indulging in falsehood, but speaking only the truth; not expressing anger or quarrelling, but holding in, channelling positively, and diffusing anger, trying to be patient and making peace; not speaking ill of others, but speaking well of them; not speaking about shameful things but instead focusing upon uplifting subjects which remind people of God and bring them closer to Him, and to each other. As Ramadhan was the month in which the first verses of the Qur’an were revealed, it is also a month when people try to read the whole of the Qur’an in the mosques, during special evening prayers, as was the practice of the Prophet. At home, Muslims try to read more Qur’an than usual.
The way that fasting is carried out
It is recommended to have a moderate meal, finishing just before dawn, and then pray the dawn prayer (Fajr or Subh). The intention to fast is made before dawn, and before fasting begins. When first breaking or finishing the day's fast, a prayer of gratefulness to God is said, as well as other optional supplications. It is recommended to eat only a small, odd number of dates, and water or milk. After this small snack, Muslims usually pray the sunset prayer (Maghrib), and then eat a moderate evening meal.
Who must fast?
Fasting in Ramadhan, as described, is compulsory on all Muslims who are not too young, too old and frail, too weak or sick, pregnant, breast-feeding, menstruating or bleeding after child-birth, or travelling long distances. If a Muslim falls into one of these categories, they either do not have to, or may not fast. Children, for example should not fast when they are growing rapidly as they need a lot of food, but when they get to around 7 they may try fasting for half a day at a time, on days spent at home, then gradually increase the amount of days and length of time fasted each year according to their ability, until they reach adolescence when they are expected to fast more like an adult. If a person fasts and starts to feel too ill or weak, they should stop and eat and drink. If they are not in these categories, and become able to fast, they should fast to make up for days missed. If they cannot make up the days, then for each day missed, they have to compensate by feeding someone poor and needy one day’s food for each day missed.
The benefits of fasting
Firstly, the reason why a Muslim fasts should be to draw nearer to God, and therefore receive reward and blessings from God in this life and the Hereafter.
Through fasting comes self-discipline. This means that the ability to withstand deprivation patiently can be increased. It also helps us to become less attached to, and more in control of our bad habits and ultimately to get rid of them, whether these are addictions to something harmful and/or sinful e.g. cigarettes; wrong ways of speaking or acting, e.g. swearing or gossiping; or a tendency towards bad attitudes e.g. arrogance. The soul therefore becomes more free, and it becomes easier to develop good habits, and to be more generous and kind. At the same time, through fasting and reflecting on the experience, sympathy with others who have less and who have difficulties can grow, so that there is increased motivation to be generous in giving regular, voluntary charity (Sadaqah).
This is brought to its highest level through a strengthening and sensitising of the soul in terms of the depth of its faith and God-consciousness, if your time is used in prayer, in reflection, and other ways of remembering God, and in consciously making a special effort to do good and keep away from mistakes, and injustice.
Ramadhan is a time when the Muslim community comes together, by fasting together, starting and finishing each day’s fast together, praying together, and generally helping each other as much as possible. The feeling of brotherhood can therefore be increased as a result of Ramadhan. Also, the feeling of sympathy for all others in suffering, and the increased effort made to help others (not necessarily Muslims) can give the Muslims a greater feeling of oneness with humanity in general.
Relationships and society at large will benefit from greater generosity in giving charity, as described when discussing Charity (Zakah and Sadaqah).
There can also be physical benefits to the body and brain. These include giving the stomach and digestive system a rest from digesting food. This helps to normalise the body’s metabolism (Allan Cott, 1975). The stomach should shrink, if less food is eaten at meals in the evening, so that there is less hunger, and less tendency to eat more than the body needs. Voluntary, self-controlled, gradual weight loss which can be achieved through the moderate fasting method of Islam helps people to lose weight effectively and permanently, unlike severe and rapid weight loss (Athar, S., 1993). Fasting of this type should, therefore help to prevent the ailments and suffering associated with obesity, such as heart disease. Also during Ramadhan, although lower than normal at the beginning, people’s blood sugar level rises above normal levels after the first ten days (Athar, S., 1993), making people feel more energetic and mentally alert. Four weeks after Ramadhan, blood sugar level returns to normal basal levels days (Athar, S., 1993).
The act of Zakah
This an obligatory payment given to the poor and needy which is a small percentage of your excess money combined with (the value of) your excess possessions each year. If you do not have any excess, you do not have to pay Zakah and are eligible to receive it.
The literal meaning of Zakah
Zakah literally means 'growth', 'blessing' or 'making something pure'. The Qur'an states that it is the best investment, resulting in abundant blessings and growth in this life and the Hereafter. The purification, blessings, and growth can actually take different forms, both material and spiritual.
According to the Qur'an, prophets and messengers that came before Prophet Muhammad, and their followers, were also told to give Zakah, which they did.
How Zakah is collected and distributed
Zakah is payable only by those who have reached maturity, and who have savings and jewellery worth the same or more than 80grammes of gold, that has remained unused for a whole year or more. Zakah of 2.5 percent of the value is then payable on various types of property including the amount of cash savings that have remained for a year; jewellery, precious metals.. Harvest or produce e.g. salable crops and cattle, and salable goods have various rates of Zakah. This is calculated and paid once a year according to well-established rules.
Some of the categories of people that Zakah could be distributed to include: your relations, orphans, the needy, travellers, those who ask for help. Although Zakah is only collected from Muslims, and Muslims have priority in terms of receiving it, Zakah can, according to some Muslims, be given to those who need it from amongst the non-Muslims with whom the Muslims have friendly relations or alliances. Even if non-Muslims don’t receive money from Zakah, they can be given Sadaqah, which is voluntary charity
Zakah should ideally be collected by representatives of the Caliph (Khalifa - or ‘successor’ to the Prophet and thus leader of th Muslim community), i.e. employees of the treasury, who then had the job of distributing it to the poor and needy. In the absence of a Caliph, and a Caliphate (Khilafah), Zakah can be given collectively through individuals donating it to a mosque, or an Islamic organisation or charity, and be distributed by a special committee to those who are most in need. Applications for Zakah can be made to such committees and organisations by poor Muslims and others. It can also be given directly to someone known to be in need.
Benefits
If a Muslim gives his/ her Zakah properly and regularly, then he/she is said to be purifying the rest of his/her money and possessions.
Zakah is a way of distributing wealth and possessions from the rich to the poor and needy, decreasing the gap between them. Zakah is seen as the right and property of those who are poor, and is a part of a rich Muslim person's wealth that he has no right to keep.
Ensuring that the poor and needy have money from the richer members of society, who might otherwise hoard their wealth, or only circulate it only amongst themselves, has the result that all people have money to spend and invest in new businesses, charitable and useful projects etc. There can be a general increase in people's wealth when their money is invested well. This has the knock-on effect that they can spend more, buying goods and services from others who therefore benefit. This means that the economy keeps functioning and the elusive 'economic growth' and 'economic development' that so many countries are trying to achieve can take place, at the same time as truly benefiting all sections of society.
When there is less unemployment and poverty, and more opportunity for all, the result is less stress on people, less envy and jealousy of the rich, and fewer problems in terms of physical and psychological health, as well as within families. As a result crime is reduced and there is greater security, trust and peace, and therefore happiness in society. Generosity spreads itself, and encourages good will and good relationships between people, encouraging community spirit. These influences usually bring financial benefits again, as people are more willing to invest in safe areas, with friendly contacts, where they are most likely to gain from the investment.
Zakah is seen as the correct use of the money and possessions that God has given to a person as a trust and a test. Giving Zakah is a way of acknowledging that everything belongs to God and is given by God, and a means of expressing gratefulness, thanks and love to God for what you have, by pleasing Him.
The giver of Zakah should also realise that they don't need those things that they give away, and become less dependent on and less attached to them. This should help them to become more generous in their heart. They then find it increasingly easy to give things away in regular, voluntary charity or Sadaqah, which is highly encouraged by Islam. Zakah is actually the minimum that people should give. When a person gives money and possessions away, they should be doing so because they are more attached to God and love Him more than the material things that they have. Sadaqah, or voluntary charity, need not be in the form of money or possessions. It can be physical help, guidance, information or useful knowledge, preventing oneself from doing what is evil, encouragement to do good, or even the act of smiling! Muslims are encouraged to do charitable acts secretly to ensure that their intention, is pure, rather than trying to impress other people, although less secrecy is beneficial if it would encourage others towards more good. This way a person’s heart and character may become purified from greed, miserliness, possessiveness, envy, and jealousy.
If people are truly giving for the sake of God, a person can eventually be said to have a 'big heart', because they are so generous. Therefore their soul has 'grown', through originally giving Zakah. This means that their inner spiritual heart (fu’ad) has grown, and become more dominant over the selfish desires, enabling the person to more easily reflect, in a minor way, God’s characteristics such as generosity, patience, compassion, gentleness and so on. Purity and growth of the heart, in turn, are the source of an increase or 'growth' in blessings and reward from God in this life and the Hereafter. The Qur'an says that those who purify and cause their souls to grow are the successful ones.
Salah is the formal prayer which is directed to the One and only Supreme God without any intermediaries. Muslims do not pray to the Prophet Muhammad, the Ka’abah in Makkah, or any other human, angel, Jinn, or idol. The formal prayer is offered at five separate times every day in Arabic.
The prayers fit into everyday life
The prayers are carried out during certain time periods, so that they are spaced out during the day and night. The time periods are between dawn and sunrise (Fajr or Subh), between midday and mid afternoon (Dhuhr), between mid-afternoon and sunset ('Asr), just after sunset (Maghrib), and between the fall of darkness and dawn (Isha).
The Salah prayers can be performed anywhere, inside or outside, as long as they are performed in a place, and in modest clothes, that are all free from impurities such as blood, excrement, urine etc. To do the Salah, Muslims must also get rid of impurities on their bodies, through having completed a wash called the wudu, or special bath/ shower called the ghusl.
Muslims are encouraged to pray these five prayers in congregation with other Muslims, and men are encouraged to do them at the mosque, it being obligatory to go to the Friday prayer. Although the mosque is a community centre to be used by men and women for education, welfare, cultural activities and social gatherings, women do not have to pray in the mosque, as it is easier, and often necessary, when they have small children, for them to pray in their homes. Children are taught about God and prayer (why and how it is done and the words and their meanings) from a young age and from age seven are particularly encouraged to get into the routine of praying regularly, e.g. by gradually increasing the number of daily prayers each year. By the age of ten they are expected to try their best to pray 5 times a day.
The prayers are short, being five to ten minutes each. The prayers are very similar to each other, and phrases are often used more than once.
Prayers consist mostly of recitation of passages from the Qur’an, thanking, praising, and glorifying God for all His blessings to human beings; asking for His forgiveness for your sins and faults, and asking for His guidance and help; renewing your statement of belief in Islam; remembering your relationship with God, and asking God to bless the Prophet (pbuh) and his family, and others.
An example of one Rak’at
God is Greater (than all)
In the name of God, the Most Merciful Most Mercy-giving.
Praise be to God, Lord of all the worlds, The Most Merciful, Most Mercy-giving,
Master of the Day of Judgement.
You only do we worship, and yours is the only help we seek.
Guide us to the straight path, the path of those on whom you bestow your blessings, those with whom you are not angry, and who do not go astray.
Amen.
Say, ‘your God (Allah) is One and Only, The Eternal, Absolute (God from whom all others seek help), He begets not, nor is He begotten; and there is none like Him.
God is Greater. Glory be to the Lord, The Majestic
God hears those who praise Him, Lord to you be all praise.
Glory be to the Lord, Most High (X 3)
God forgive me, Glory be to the Lord, Most High (X 3)
God is Greater.
If there are difficulties such as when travelling long distances, Zuhr and Asr, and/or Maghrib and ‘Isha can be performed in pairs with each other in the same time period. Also, they can be shortened. All these aspects make doing the prayer quite easy and flexible, to fit in with any lifestyle or situation.
Learning the Arabic used in the prayers is often surprisingly quick for new Muslims, who are usually not Arabic-speaking, as well as for children. The Qur’an and the supplications that make up the prayers are usually poetic, with rhyme, rhythm and repetition. Added to the meaningfulness of the words, and their immediate applicability to everyday life, these all help with the memorisation of the prayers. A gradual approach to learning is the only possibility, focusing on the most important aspects, and firstly learning the meaning in one’s mother tongue if possible.
The reasons why Muslims pray so often
Praying at regular times, spaced throughout the day, helps to keep Muslims mindful and conscious of God at all times of the day, so that their behaviour is as much as possible in keeping with what pleases God. This could be described as staying 'centred' on God, or staying 'connected' to God.
The Prophet Muhammad (pbuh) said that 'Prayer is the ascension of the Muslim'. Prayer can bring the Muslim into a higher state which is closer to God.
Other forms of worship in Islam
The five formal daily prayers are all that is obligatory on Muslims. However, if they want to go further, Muslims are encouraged to pray extra prayers of the formal type (Salah), usually on their own, especially at home and in privacy, whenever they want to and feel able to. Other informal prayers or supplications (du’as) are also encouraged, to be done individually or with others, in order to help people to stay conscious of God, to express their gratefulness towards and dependence upon God, and to ask Him for whatever they need and therefore to receive as many blessings as possible in this life and the next. These supplications are recommended at all times, in all places and in all situations, following the example of the Prophet Muhammad (pbuh), for example when eating, going to sleep, dressing, travelling etc.
Muslims are encouraged to learn the actual wording of the prayers that the Prophet used. Also, it is good, and more likely that informal supplications will be answered if they are preceded by remembrance and praise of God, as well as prayers for blessings to be given to Muhammad (pbuh) and his family. However, prayers of any type, provided they are made only to God and in a respectful and sincere way, are also encouraged.
How the prayer is performed
The five main prayers (Salah) consist not only of words but also actions involving the whole body. Muslims must try their best to face the Qibla (in the direction of the Ka'bah, which is in a city called Makkah (Mecca), in Saudi Arabia). The main actions include standing up with bowed head, bowing, prostrating with the forehead on the ground, and sitting in a type of kneeling position. These actions can be seen to symbolise the uprightness and dignity of being just and righteous; and the reverence, the humility, and the submission that a Muslim should have as a human-being in the presence of God, being created and sustained by Him.
As the prayer involves reciting the Qur'an, the person leading the congregational prayer, who is called the Imam, is the person who knows most Qur'an, and can recite it well; usually a learned and knowledgeable person. There is no religious institution or hierarchy in Islam, so there are no priests or ministers who always lead the prayer. A man would take the role of Imam and men pray in rows separate from and in front of the rows of women, in order to preserve the dignity and privacy of women, and to avoid distraction from the prayer and from God. Sometimes women lead other women in prayer, when there are no men.
Why Muslims pray the way they do
According to Islamic sources, the method of praying was taught, by demonstration, to the Prophet Muhammad by Angel Jibril (Gabriel), as well as the physical (and spiritual) ritual cleansing or 'Wudu' that must be completed before these prayers.
A similar method of praying was also known to other Prophets, according to Islam, but also the Bible. Jesus (pbuh), in the garden of Gethsemane, knelt and prayed to God (to ask God to ‘let this cup pass from me’ i.e. to stop the crucifixion being a part of his destiny) (Luke, 22, 41, The Holy Bible), and, at this time, he also ‘fell with his face to the ground and prayed’ (Matthew 26, 39, New International Version of the Bible). In doing this, Jesus (pbuh) was,following the practice of the previous Prophets such as Abraham, Moses, Aaron, and David (pbut). When God was speaking to the Prophets (pbut) as mentioned in the Bible, or when they were speaking to God, they ‘fell with their face to the ground’ (e.g Abraham (pbuh) in Genesis 17,3; and Moses and Aaron (pbut) (Numbers 16, 22). In one psalm, by Prophet David (pbuh), it says, ‘Come let us bow down in worship, let us kneel before the Lord Our maker, for He is our God (Psalm 95, 6, New International Version of the Bible). Jesus was also praying in the way of other pious Jews such as Daniel, who knelt three times a day facing in the direction of Jerusalem (Daniel, 6, 10., The Holy Bible). One of the common words for worship in the New Testament, is the word ‘proskunein’, from which we get the word ‘prostrate’, which means humbling oneself on the floor, as the Muslims do in front of God.
The act and meaning of Shahadah
The Shahadah is the act of declaring that you believe that there is no god worthy of worship except the One God (Allah), and that Muhammad is God's Messenger. The Shahadah literally means a 'witnessing', or a ‘testimonial’, in which a person affirms his faith.
The meaning and implications of the Faith declaration (Shahadah)
By saying the Shahadah you are therefore saying that you bear witness about the faith that you have in your heart. You are declaring that you have 'seen for yourself' that it is true that the Qur'an is a perfect Revelation from God, and the Word of God, and that you accept this.
By saying this you are also implying that you consider that the Qur'an contains only eternal truth, and that this and the authenticated Sunnah (life example of the Prophet) are central sources of guidance for your life. As a result, you are stating that you have faith in the truth of the other beliefs of Islam such as angels, prophets etc.
The situations in which people say the Faith declaration (Shahadah)
The Shahadah is said by a person, in front of witnesses, in order for them to make the decisive change from being a non-Muslim to being a Muslim or, in other words, to demonstrate that they intend to submit their whole self and life fully to God's Will. The Shahadah is also stated many times a day, during formal prayer (Salah) by all Muslims, and should be said before sleeping as they may die in their sleep, and when faced by death, if they want to die as Muslims. The other five pillars are expressions of the beliefs declared in the Shahada.
"He is God, the One God Independent and sought by all; He begets not, nor is begotten, and there is none like unto Him" (The Holy Qur 'an - Chapter 112 - Al-Ikhlas- Sincerity of Faith)
Islam teaches that all faiths have, in essence, one common message: the existence of a Supreme Being, the one and only God, whose Sovereignty is to be acknowledged in worship and in the pledge to obey His teaching and commandments, conveyed through His messengers and prophets who were sent at various times and in many places throughout history.
Islam, An Arabic word, rich in meaning. One important dimension is the "commitment to submit and surrender to God so that one can live in peace"; Peace (Salam) is achieved through active obedience to the revealed Commandments of God, for God is the Source of all Peace. Commitment to Islam entails striving for peace through a struggle for justice, equality of opportunity, mutual caring and consideration for the rights of others, and continuous research and acquisition of knowledge for the better protection and utilization of the resources of Creation.
Islam teaches that the objective of the Commandment of God is that peace should be established in the human societies of this world, in preparation for a further dimension of human existence in the world to come, the Afterlife. Islam's vision of peace is therefore truly universal; it transcends time and belongs to the order of God's eternity.
Islam does not regard itself to be a new teaching, different or separate from that of other world religions. It is the reaffirmation of the ancient yet living truth of all religions, which can be expressed in the following beliefs:
The Uniqueness of the one and only God who is Sovereign of the universe;
The Revelation of the teaching and commandments of God through Angels in heaven to Prophets on earth, and written in sacred writings which all have the same transcendent source; these contain the will of God which marks the way of peace for the whole universe and all of humankind;
The Day of Judgment which inaugurates the after-life, in which God rewards and punishes with respect to human obedience and disobedience to His will.
Islam affirms these simple beliefs as the basis for the decent, civilized society towards which it strives. Its vision of society is; in essence, no different from that upheld by all monotheistic religions. This is particularly true of Judaism and Christianity, which share with Islam the direct spiritual lineage of the Prophet Abraham. Islam affirms the divinely ordained missions of the Prophet Moses, through whom God revealed the sacred scripture called the Torah, and of the Prophet Jesus, through whom God revealed the scripture known as the Gospel. The message of Islam is in essence the same as that which God revealed to all His prophets and messengers. The Prophet Muhammad (the peace and blessing of God be upon him) was commanded to recite in the Holy Qur'an:
"Say, we believe in God, and that which was revealed unto us, and that which was revealed unto Abraham and lshmael and Isaac and Jacob, and the tribes, and that which was vouchsafed unto Moses and Jesus and the prophets from their Lord; We make no distinction between any of them, and unto Him we have surrendered" (The Holy Qur 'an 3.84)
The success of civilizations and cultures is directly related to the extent of their practice of the righteous way of life revealed in the teaching and commandments of God, and set forth in the monotheistic religions which are confirmed by Islam. God's revelation enshrines the highest values of humankind, and the divine commandments are essentially no different from the values which human beings have cherished and striven to maintain throughout history, regardless of cultural, racial, linguistic and socioeconomic differences. Success in this life is directly related to the practice of these values.
The irreducible minimum of faith is to believe in God as the sole sovereign Lord of this world and the next, and to believe in the reality of the Afterlife for which human beings are to prepare by living righteously in this world. God Alone is the Judge of human righteousness, and it is God Alone who rewards and punishes in this life and in the life hereafter.
Righteousness does not mean for you to turn your faces towards the East and towards the West, but righteousness means one should believe in God (Alone), the Last Day, the angels, the Book and the prophets; and no matter how he loves it, to give his wealth away to near relatives, orphans, the needy, the wayfarer and the beggars, and toward the freeing of captives, and to keep up prayer and pay the welfare tax, and those who keep their word whenever they promise anything; and are patient under strain and hardship and in time of peril Those are the ones who act royally and perform their duty. (The Holy Qur 'an 2:177)
A Muslim is one who is committed to peace continuously striving to follow the way of righteousness and justice revealed by God; the Arabic word muslim refers to a man, muslima to a woman. In either case the literal meaning is "one who submits to God's teachings and commandments, which leads to peace."
Muslims have three distinct advantages to help them in the practice of Islam as their way of life:
1. The Sacred Scripture called the Qur'an, which was revealed to the Prophet Muhammad (peace be upon him) in the 7th century of the Common Era, and which, after 1400 years, remains authentic in its original Arabic text, in the language which is still used and understood by millions of people throughout the world today; it contains God's guidance in teachings and commandments which are valid for all times and all places, and which encompass all spheres of human life.
2. The Prophet Muhammad, whom the Qur'an names as "the Seal (last) of the Prophets", and of whose life and mission there is a complete and authentic record in the Sira and the Hadith. These show how he exemplified the teachings and commandments of God in practice, and elaborated the principles laid down in the Qur'an in order to provide a sure guidance for their interpretation and application for all later times and societies.
3. The Sacred Law, called the Shari'ah, which sets out the way of worship prescribed in the Qur’an and the Prophet's practice; it goes beyond the common understanding of worship as the performance of religious rituals, and encompasses the whole of human life, individual as well as social. Thus all so-called secular activities become acts of worship, provided they are performed with pure and righteous intention, seeking God's pleasure.
Muslims are enjoined to organize their lives on the basis of a series of ritual acts of worship which are ordained in the Qur'an as ways which discipline human beings to remember God constantly, accepting his Sovereignty and pledging to obey His commandments:
1. Declaration of belief (Shahada): this is the initial act of faith, expressed in a simple statement which testifies to one's commitment to following the straight path of God's guidance upon which Muslims seek to live their lives;
"I bear witness that there its no god but God; I bear witness that Muhammad is His servant and His Prophet. "
2. Prayer (Salat), offered five times a day, has the effect of reminding the faithful that "remembrance of God is indeed the greatest virtue", and helps them adhere to the path of righteousness, and to restrain from indecency and evil.
3. Fasting (Sawm), observed through the daylight hours of the 29/30 days of the Islamic month of Ramadan, involves abstinence from eating, drinking, smoking and marital intercourse; this reminds the believers of their dependence upon God, as well as their kinship with, and responsibility for the millions of human beings in the world who experience involuntary fasting because of lack of food, or its unjust distribution.
4. Purification of wealth (Zakat); this requires the annual giving of a fixed amount of excess personal assets for the benefit of the poor, the incapacitated, the deprived, and the welfare of the community; it serves to remind Muslims that all beneficence comes from the bounty of God, and is enjoyed only through His mercy; sharing becomes an act of purification both of the wealth itself, and of the giver whose soul is disciplined against greed by the practice of selflessness.
5. Pilgrimage (Hajj), which all Muslims should perform at least once in a lifetime, if personal circumstances permit; it gathers the believers as members of the diverse human family into a single community. They perform prescribed acts of worship at the Holy House of the Ka’ba in Makkah (Mecca) which, according to the Qur'an, was originally built by the prophet Abraham and his son Ishmael; and at Mount Arafat, where they remember the pure and original way of life of Adam, the progenitor of the human race, reaffirmed by the Patriarch of the entire human family, the Prophet Abraham, and finally perfected and completed by God for all humanity through the mission of the Prophet Muhammad - the way of life known as Islam which has at its heart the doctrine of the unity and uniqueness of the One God.
Each of these prescribed acts of worship brings Muslims daily and repeatedly before God Almighty as the Creator, Sustainer and Judge of all humanity.
Through these acts of worship, God helps Muslims to fulfill the obligation of striving which he has ordained for this life; the striving actively and freely to surrender one's own will in obedience to the Will of God, inwardly in intention and outwardly in word and deed; individually in personal conduct and collectively in the improvement of society; the striving for peace in the world through the proclamation of true faith, and its defense against all that threatens it.
Islam presents human beings with a simple two-fold invitation:
to witness that there is no God but God Almighty;
to witness that Muhammad is the Messenger of God.
This declaration is the door to a life of service. One of participation in a community of believers whose highest duty is to call on humanity to embrace what is righteous and good and to reject what is evil and degrading. Muslims are brothers and sisters of all people of good faith, and wish to strive with them for peace in this world.
Further readings on Islam:
Towards Understanding Islam, by S. A. Mawdudi
An Introduction to the Quran, by S. A. Mawdudi
Selected Guidance from the Quran, by Dr. Mazhar Kazi
Guidance from the Messenger (pbuh), by Dr. Mazhar Kazi
Islam: The Misunderstood Religion, by Dr. Muhammad Qutb
The Bible, The Quran and Science, by Maurice Bucaille
Jesus: A Prophet of Islam, by Sulaiman Mufassir
Commandments by God in the Quran, by Nazar Muhammad
Fundamentals of Islam, by S. A. Mawdudi