Five Pillars of Islam – Part 6 of 6

The pilgrimage to Mecca at least once in a lifetime or hajj

Pilgrimage (Hajj) is an annual event, obligatory on those Muslims who can afford to undertake it, at least once in their lifetime. It is a pilgrimage (journey) to the House of Allah (Al-Kabah) in Mecca, Saudi Arabia, in the twelfth month of the Islamic calendar. Hajj symbolizes the unity of humankind; Muslims from every race and nationality assemble together in equality and fraternity to worship their Lord.

The Hajj (pilgrimage to Mecca) is the fifth of the fundamental Muslim practices and institutions known as the five pillars of Islam. Pilgrimage is not undertaken in Islam to the shrines of saints, to monasteries for help from holy men, or to sights where miracles are supposed to have occurred, even though we may see many Muslims do this. Pilgrimage is made to the Kaaba, found in the sacred city of Mecca in Saudia, the devotional epicenter which all Muslims face when offering the prayers (salah). The rites of pilgrimage are performed today exactly as did by Abraham, and after him by Prophet Muhammad, may God praise them. It is to commemorate the Divine rituals observed by the Prophet Abraham and his son Ishmael, who were the first pilgrims to the house of Allah on earth: the Ka’bah. It is also to remember the great assembly of the Day of Judgement when people will stand equal before Allah. Muslims go to Mecca to glorify Allah.

Pilgrimage is viewed as a particularly meritorious activity. Pilgrimage serves as a penance – the ultimate forgiveness for sins, devotion, and intense spirituality. The pilgrimage to Mecca, the most sacred city in Islam, is required of all physically and financially able Muslims once in their life. The pilgrimage rite begins a few months after Ramadan, on the 8th day of the last month of the Islamic year of Dhul-Hijjah, and ends on the 13th day. Mecca is the center towards which the Muslims converge once a year, meet and refresh in themselves the faith that all Muslims are equal and deserve the love and sympathy of others, irrespective of their race or ethnic origin. Person leaving on the pilgrimage by calling out “Labbayka! (Allahumma) Labbayka!” (At your service, O Lord!).

The pilgrimage unites the Muslims of the world into one international fraternity. More than two million persons perform the Hajj each year, and the rite serves as a unifying force in Islam by bringing followers of diverse backgrounds together in worship. In some Muslim societies, once a believer has made the pilgrimage, he is often labelled with the title ‘hajji’; this, however, is a cultural, rather than religious custom. Finally, the Hajj is a manifestation of the belief in the unity of God – all the pilgrims worship and obey the commands of the One God – ALLAH.

At certain stations on the caravan routes to Mecca, or when the pilgrim passes the point nearest to those stations, the pilgrim enters the state of purity known as ihram. In this state, the certain ‘normal’ actions of the day and night become impermissible for the pilgrims, such as covering the head, clipping the fingernails, and wearing normal clothing in regards to men. Males remove their clothing and don the garments specific to this state of ihram (two white seamless sheets that are wrapped around the body). All this increases the reverence and sanctity of the pilgrimage, the city of Mecca, and month of Dhul-Hijjah. There are 5 stations, one on the coastal plains northwest of Mecca towards Egypt and one south towards Yemen, while three lie north or eastwards towards Medina, Iraq and al-Najd. The simple garb signifies the equality of all humanity in God’s sight, and the removal of all worldly affections. After entering the state of ihram, the pilgrim proceeds to Mecca and awaits the start of the Hajj. On the 7th of Dhu al-Hijjah the pilgrim is reminded of his duties, and at the commence of the ritual, which takes place between the 8th and the 12th days of the month, the pilgrim visits the holy places outside Mecca – Arafah, Muzdalifah, and Minaa – and sacrifices an animal in commemoration of Abraham’s sacrifice. The pilgrim then shortens or shaves their head, and, after throwing seven stones at specific pillars at Minaa on three or four successive days, and heads for the central mosque where he walks seven times around the sacred sanctuary, or Kaaba, in the Great Mosque, and ambulates, walking and running, seven times between the two small hills of Mt. Safaa and Mt. Marwah. Discussing the historical or spiritual significance of each rite is beyond the scope of this introductory article.

Apart from Hajj, the “minor pilgrimage” or umrah is undertaken by Muslims during the rest of the year. Performing the umrah does not fulfill the obligation of Hajj. It is similar to the major and obligatory Islamic pilgrimage (hajj), and pilgrims have the choice of performing the umrah separately or in combination with the Hajj. As in the Hajj, the pilgrim begins the umrah by assuming the state of ihram. They enter Mecca and circle the sacred shrine of the Kaaba seven times. He may then touch the Black Stone, if he can, pray behind the Maqam Ibrahim, drink the holy water of the Zamzam spring. The ambulation between the hills of Safa and Marwah seven times and the shortening or shaving of the head complete the umrah.

 

Five Pillars of Islam – Part 5 of 6

Fasting during Ramadan or sawm

Fasting is not unique to the Muslims. Sawm was established in 624 AD

 

 

. It has been practiced for centuries in connection with religious ceremonies by Christians, Jews, Confucianists, Hindus, Taoists, and Jains. God mentions this fact in the Quran:

“O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may develop God-consciousness.” (Quran 2:183)

Islam is the only religion that has retained the outward and spiritual dimensions of fasting throughout centuries. Selfish motives and desires of the base self alienate a man from his Creator. The most unruly human emotions are pride, avarice, gluttony, lust, envy, and anger. These emotions by their nature are not easy to control, thus a person must strive hard to discipline them. Muslims fast to purify their soul, it puts a bridle on the most uncontrolled, savage human emotions.

The fourth Pillar of Islam, the Fast of Ramadan, occurs once each year during the 9^th lunar month, the month of Ramadan, the ninth month of the Islamic calendar in which:

“…the Quran was sent down as guidance for the people.” (Quran 2:185)

God in His infinite mercy has exempt the ill, travellers, and others who are unable  from fasting Ramadan.

Fasting helps Muslims develop self-control; gain a better understanding of God’s gifts and greater compassion towards the deprived. Fasting in Islam involves abstaining from all bodily pleasures between dawn and sunset. Not only is food forbidden, but also any sexual activity. All things which are regarded as prohibited is even more so in this month, due to its sacredness.. Each and every moment during the fast, a person suppresses their passions and desires in loving obedience to God. This consciousness of duty and the spirit of patience help in strengthening our faith. Fasting helps person gain self-control. A person who abstains from permissible things like food and drink is likely to feel conscious of his sins. A heightened sense of spirituality helps break the habits of lying, staring with lust at the opposite sex, gossiping, and wasting time.

The fast is meant to allow Muslims to seek nearness to God, to express their gratitude to and dependence on him, atone for their past sins, and to remind them of the needy. During Ramadan, Muslims are also expected to put more effort into following the teachings of Islam by refraining from violence, anger, envy, greed, lust, profane language, gossip and to try to get along with fellow Muslims better. In addition, all obscene and irreligious sights and sounds are to be avoided.

In accordance with traditions handed down from Muhammad, Muslims eat a pre-dawn meal called the suhoor. No food or water is allowed to go down the throat after the suhoor. However, water unlike food may enter the mouth, but not go down the throat during wudu.

At dusk, the fast is broken with a light meal popularly referred to as iftaar, following the Sunnah of the Prophet, Muhammad, break the fast with dates and water, Families and friends share a special late evening meal together, often including special foods and sweets served only at this time of the year. Many go to the mosque for the evening prayer, followed by special prayers recited only during Ramadan. Some will recite the entire Quran as a special act of piety, and public recitations of the Quran can be heard throughout the evening. Families rise before dawn to take their first meal of the day, which sustains them until sunset. Near the end of Ramadan Muslims commemorate the “Night of Power” when the Quran was revealed. The month of Ramadan ends with one of the two major Islamic celebrations, the Feast of the Breaking of the Fast, called Eid al-Fitr. On this day, Muslims joyfully celebrate the completion of Ramadan and customarily distribute gifts to children. Muslims are also obliged to help the poor join in the spirit of relaxation and enjoyment by distributing zakat-ul-fitr, a special and obligatory act of charity in the form of staple foodstuff, in order that all may enjoy the general euphoria of the day.

Observing the fast is not permitted for menstruating women. However, when a woman’s period has ceased, she must bathe and continue fasting. Any fasts broken or missed due to menstruation must be made up whenever she can before the next month of Ramadan. Women must fast at times when not menstruating, as the Qur’an indicates that all religious duties are ordained for both men and women.

Those who are sick, elderly, or on a journey, and women who are menstruating, pregnant, or nursing are permitted to break the fast, but must make up an equal number of days later in the year. If physically unable to do so, they must feed a needy person for each day missed. Children begin to fast (and to observe the prayers) from puberty, although many start earlier.

Although fasting is beneficial to the health, it is regarded principally as a method of self-purification. By cutting oneself off from worldly pleasures and comforts, even for a short time, the fasting person gains true sympathy for those who go hungry regularly, and achieves growth in his spiritual life, learning discipline, self-restraint, patience and flexibility.

In addition to the fast proper, one is encouraged to read the entire Qur’an. In addition, special prayers, called Tarawih, are held in the mosque every night of the month, during which a whole section of the Qur’an (Juz’) is recited, so that by the end of the month the entire Qur’an has been completed. These are done in remembrance of the fact that the revelation of the Qur’an to Prophet Muhammad (pbuh) was begun during Ramadan.

During the last ten days – though the exact day is never known and may not even be the same every year – occurs the Night of Power (Laylat al-Qadr). To spend that night in worship is equivalent to a thousand months of worship, i.e. Allah’s reward for it is very great.

On the first day of the following month, after another new moon has been sighted, a special celebration is made, called ‘Id al-Fitr. A quantity of staple food is donated to the poor (Zakat al-Fitr), everyone has bathed and put on their best, preferably new, clothes, and communal prayers are held in the early morning, followed by feasting and visiting relatives and friends.

There are other fast days throughout the year. Muslims are encouraged to fast six days in Shawwal, the month following Ramadan, Mondays and Thursdays, and the ninth and tenth, or tenth and eleventh of Muharram, the first month of the year. The tenth day, called Ashurah, is also a fast day for the Jews (Yom Kippur), and Allah commanded the Muslims to fast two days to distinguish themselves from the People of the Book.

Types of Fasting

There are six kinds of fasting:

1. Fard: Fast of Ramadan. If the fasts of Ramadan are missed due to a genuine reason, it is imperative to observe them later.

2. Wajib: If one has made a vow to observe some fast it is wajib to do so.

3. Sunnah: The fast which the Holy Prophet, Sall-Allahu alayhi wa sallam, himself observed or urged his followers to observe. Ashura fast on the ninth and tenth of Muharram, fast of the day of Arafah on ninth of Dhulhijjah, and fast of the Ayam Baid (thirteenth, fourteenth, and fifteenth of every lunar month).

4. Nafl: Six fasts of month of Shawwal, fast of every Monday and Thursday, fast of fifteenth of Sha’ban, and eight fasts during the first ten days of Dhulhijjah.

5. Makrooh: Fasts observed only on Saturday or Sunday, only on the tenth day of
Muharram, fast of a women without her husband’s permission, fasting without a break.

6. Haram: Fasts on the day of Eid-ul-Fitr, on the day of Eid-ul-Adha, and during
the tashreeq days (eleventh to thirteenth of Dhulhijjah).

Parts of Fasting :-

Sunnah:

• To have a suhoor meal even if it consists of few dates or few drops of water.
• To have an intention of fast before going to bed at night.
• To eat suhoor shortly before dawn and to break the fast just after sunset.
• To break the fast with dates or water.
• To abstain from backbiting, losing temper, lying, etc.

Valid Reasons for Not Observing the Fast:

• Being on a journey
• Sickness
• Risk of life
• Jihad
• Unconsciousness
• Insanity

People who are unable to observe the fasts of Ramadan due to some reason should abstain from eating and drinking openly, but should show due reverence for the sacred month.

Missed Fasts (Qadha):

The fasts of Ramadan which have been missed due to some reasons, must not be deferred indefinitely, but observed as soon as possible.

Regulations:

• It is not necessary to fix the day for observing the missed fast.
• A person has to be mindful in his intention of the year of the missed fast of which he intends to observe on a particular day.
• For observing the missed fast, one has to have the intention during the night. To have the intention after the break of dawn would be useless for such a fast would be considered only as a voluntary fast (Nafl).
• If a person has missed some Ramadan fasts, but before he could observe them on other days, the next Ramadan has approached, he has to observe the Ramadan fasts and defer the missed fasts of the previous Ramadan to a later time.

Expiation (Kaffarah)

Expiation is obligatory only in the case of the Ramadan fasts when they are rendered void intentionally without any genuine reason.

Regulations:

• Fasting for two months continuously. If a break occurs, one has to start afresh and fast for full 60 days continuously regardless the number of fasts observed earlier.
• If more than one fasts are rendered void during the same month of Ramadan, one will be required to make only one expiation.
• If a person cannot observe the fast due to some reasons, it is obligatory upon him to feed 60 indigent persons in the morning and evening, if possible, on the same day.
• While feeding the poor it has to be seen that they are grownup and one should be moderate, the food should neither be very cheap nor expensive.
• Expiation will not be valid if one and the same needy person is fed in the morning and evening.

Atonement (Fidyah)

A person who is extremely weak due to old age or disease cannot fast and has no hope of early recovery has been allowed by Shari’ah not to fast, but to feed a needy person.

Regulations:

• Quantity of fidyah for one fast is same as that of Sadaqatul Fitr. It may be given in the shape of corn, cooked food, its price, or by feeding a poor person twice a day in the morning and the evening.
• If a person, after paying of fidyah, regains health, he should observe the missed fasts.
• If a dying person, who has to observe some missed fasts makes a will, that fidyah should be paid for his missed fasts out of his property, it is incumbent upon his heirs to pay off the required fidyah.
• If the dying person has made no will, the heirs themselves may pay off fidyah for his missed fasts, hoping from Allah that He will accept it.

Voluntary Fasting

Regulations:

• After commencement, a voluntary fast becomes obligatory; if it breaks or is rendered void due to some reason, it has to observed again on another day.
• It is not permissible to break even a voluntary fast without a genuine reason; however it can be broken on a comparatively lesser ground as against an imperative fast.
• If a person observing a voluntary fast is invited to a feast and he feels that his refusal to partake of food will displease the host, or the host will not touch food without his participation, the faster may break the fast and observe it on another day.
• It is highly undesirable for a women to observe a fast other than the Ramadan fasts without leave of the husband. If she has commenced a fast, she will have to break it if the husband so desires; than in case she has to observe the fast in another day, she will do so by the husbands consent.
• If a person observing a voluntary fast receives a guest and fears that the guest would mind if he does not take food with him, he is allowed to break the fast.
• It has not been approved to start fasting a day or two before the commencement of Ramadan. The Holy Prophet, Sall-Allahu alayhi wa sallam, said: “Nobody is to commence fasting, a day or two before Ramadan; however if a person has been fasting on a particular day, he may.” (Bukhari)

 

Five Pillars of Islam – Part 4 of 6

Obligatory Charity i.e. Almsgiving or zakat

Charity is not just recommended by Islam, it is required of every financially stable Muslim. Giving charity to those who deserve it is part of Muslim character and one of the Five Pillars of Islamic practice. Zakat is viewed as “compulsory charity”; it is an obligation for those who have received their wealth from God to respond to those members of the community in need. Devoid of sentiments of universal love, some people know only to hoard wealth and to add to it by lending it out on interest. Islam’s teachings are the very antithesis of this attitude. Islam encourages the sharing of wealth with others and helps people to stand on their own and become productive members of the society.

In Arabic it is known as zakat which literally means “purification”, because zakat is considered to purify one’s heart of greed. Love of wealth is natural and it takes firm belief in God for a person to part with some of his wealth. Zakat must be paid on different categories of property — gold, silver, money; livestock; agricultural produce; and business commodities — and is payable each year after one year’s possession. It requires an annual contribution of 2.5 percent of an individual’s wealth and assets.

Zakat is the amount of money that every adult, mentally stable, free, and financially able Muslim, male and female, has to pay to support specific categories people. This category of people is defined in surah at-Taubah (9) verse 60: “The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarers; a duty imposed by Allah. Allah is knower, Wise.” (The Holy Qur’an 9:60).

Obligatory charity giving is an act of worship and spiritual investment. Zakat does not only purify the property of the contributor but also purifies his heart from selfishness and greed. It also purifies the heart of the recipient from envy and jealousy, from hatred and uneasiness and it fosters instead good-will and warm wishes for the contributors. It also frees society from welfare, distrust and coruption. Zakat is paid on the net balance after paying personal expenses, family expenses, due credits, taxes, etc. Taxes paid to government do not substitute for this religious duty.

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.”

Like prayer, which is both an individual and communal responsibility, zakat expresses a Muslim’s worship of and thanksgiving to God by supporting those in need. In Islam, the true owner of things is not man, but God. Acquisition of wealth for its own sake, or so that it may increase a man’s worth, is condemned. Mere acquisition of wealth counts for nothing in the sight of God. It does not give man any merit in this life or in the hereafter. Islam teaches that people should acquire wealth with the intention of spending it on their own needs and the needs of others.

“‘Man’, said the Prophet, ‘says: My wealth! My wealth!’ Have you not any wealth except that which you give as alms and thus preserve, wear and tatter, eat and use up?”

The whole concept of wealth is considered in Islam as a gift from God. God, who provided it to the person, made a portion of it for the poor, so the poor have a right over one’s wealth. Zakat reminds Muslims that everything they have belongs to God. People are given their wealth as a trust from God, and zakat is intended to free Muslims from the love of money. The money paid in zakat is not something God needs or receives. He is above any type of dependency. God, in His boundless mercy, promises rewards for helping those in need with one basic condition that zakat be paid in the name of God; one should not expect or demand any worldly gains from the beneficiaries nor aim at making one’s names as a philanthropist. The feelings of a beneficiary should not be hurt by making him feel inferior or reminding him of the assistance.

Money given as zakat can only be used for certain specific things. Islamic Law stipulates that alms are to be used to support the poor and the needy, to free slaves and debtors, as specifically mentioned in the Quran (9:60). Zakat, which developed fourteen hundred years ago, functions as a form of social security in a Muslim society.

Neither Jewish nor Christian scriptures praise slave manumission by raising it to worship. Indeed, Islam is unique in world religions in requiring the faithful to financially help slaves win their freedom and has raised the manumission of a slave to an act of worship – if it is done to please God.

Apart from zakat, the Quran and Hadeeth (sayings and actions of the Prophet Muhammad, may the mercy and blessings of God be upon him) also stress sadaqah, or voluntary almsgiving, which is intended for the needy. The Quran emphasizes feeding the hungry, clothing the naked, helping those who are in need, and the more one helps, the more God helps the person, and the more one gives, the more God gives the person. One feels he is taking care of others and God is taking care of him.

THE PUNISHMENT FOR NOT GIVING ZAKAT – Allah says in the Qur’an:
“And there are those who hoard gold and silver and do not spend it in the way of Allah, announce to them a most grievous penalty (when) on the Day of Judgment heat will be produced out of that wealth in the fire of Hell. Then with it they will be branded on their forehead and their flanks and backs. (It will be said to them) This is the treasure which you hoarded for yourselves, taste then the treasure that you have been hoarding.” (Qur’an 9:34-35)

 

Five Pillars of Islam – Part 3 of 6

Ritual Prayer i.e. Daily 5 times prayers or salah

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 – Fajr Prayer.
• After the sun has passed the middle of the sky – Zuhr Prayer.
• Between mid-afternoon and sunset – Asr Prayer.
• Between sunset and the last light of the day – Magrib Prayer.
• Between darkness and midnight – Isha Prayer.

Offering of prayers is obligatory upon every Muslim who is sane, mature and in the case of women free from menstruation and confinement due to child birth. Some requirements must be met in order for the prayer to be valid. These include but are not limited to:

• Performing wudu – ritually cleaning the body clothes and ground used for prayer.
• Clothing – one must be covered in the manner according to his gender.
• Facing the Ka’ba (refered to as the Qibla)
• Intention – merely saying in your mind that you are attempting to pray and gain the benifits from it.

Each prayer may take at least 5 minutes, but it may be lengthened as a person wishes.  Muslims can pray in any clean environment, alone or together, in a mosque or at home, at work or on the road, indoors or out.  Under special circumstances, such as illness, journey, or war, certain allowances in the prayers are given to make their offering easy.

Having specific times each day to be close to God helps Muslims remain aware of the importance of their faith, and the role it plays in every part of life. Muslims start their day by cleaning themselves and then standing before their Lord in prayer. The prayers consist of recitations from the Quran in Arabic and a sequence of movements: standing, bowing, prostrating, and sitting. All recitations and movements express submission, humility, and homage to God. The various postures Muslims assume during their prayers capture the spirit of submission; the words remind them of their commitments to God.  The prayer also reminds one of belief in the Day of Judgment and of the fact that one has to appear before his or her Creator and give an account of their entire life. This is how a Muslim starts their day. In the course of the day, Muslims dissociate themselves from their worldly engagements for a few moments and stand before God. This brings to mind once again the real purpose of life.

These prayers serve as a constant reminder throughout the day to help keep believers mindful of God in the daily stress of work, family, and distractions of life. Prayer strengthens faith, dependence on God, and puts daily life within the perspective of life to come after death and the last judgment. As they prepare to pray, Muslims face Mecca, the holy city that houses the Kaaba (the ancient place of worship rebuilt by Abraham and his son Ishmael). At the end of the prayer, the shahada (testimony of faith) is recited, and the greeting of peace, “Peace be upon all of you and the mercy and blessings of God,” is repeated twice.

Though individual performance of salah is permissible, collective worship in the mosque has special merit and Muslims are encouraged to perform certain salah with others.  With their faces turned in the direction of the Kaaba in Mecca, the worshipers align themselves in parallel rows behind the imam, or prayer leader, who directs them as they execute the physical postures coupled with Quran recitations. In many Muslim countries, the “call to prayer,” or ‘Adhan,’ echo out across the rooftops. Aided by a megaphone the muezzin calls out:

Allahu Akbar (God is the greatest),

Allahu Akbar (God is the greatest),

Allahu Akbar (God is the greatest),

Allahu Akbar (God is the greatest),

Ash-hadu an-laa ilaaha ill-Allah (I witness that none deserves worship except God).

Ash-hadu an-laa ilaaha ill-Allah (I witness that none deserves worship except God).

Ash-hadu anna Muhammad-ar-Rasool-ullah (I witness that Muhammad is the messenger of God).

Ash-hadu anna Muhammad-ar-Rasool-ullah (I witness that Muhammad is the messenger of God).

Hayya ‘alas-Salah (Come to prayer!)

Hayya ‘alas-Salah (Come to prayer!)

Hayya ‘alal-Falah (Come to prosperity!)

Hayya ‘alal-Falah (Come to prosperity!)

Allahu Akbar (God is the greatest),

Allahu Akbar (God is the greatest),

La ilaaha ill-Allah (None deserves worship except God).

 

Five Pillars of Islam – Part 2 of 6

1. Muslim Profession of Faith – Shahada

The Shahada is the Muslim profession of faith and the first of the ‘Five Pillars’ of Islam. The word shahada in Arabic means ‘testimony.’ The declaration of faith is called the Shahada. The significance of this declaration is the belief that the only purpose of life is to serve and obey God, and this is achieved through the teachings and practices of the Last Prophet, Muhammad.

Shahada – “Ashadu alla ilaha illa Allah, wa ashadu anna Muhammad ar-rasool Allah“.This means, “I bear witness that there is no God other than Allah, and I bear witness that Muhammad is His messenger”.

It should be a genuine belief from one’s heart. The witnessing of the Oneness of Allah is the rejection of any form of deity other than Allah, and the witnessing that Muhammad is His Messenger is the acceptance of him being chosen by Allah to convey His message of Islam to all humanity and to deliver it from the darkness of ignorance into the light of belief in, and knowledge of, the Creator.

The shahada is to testify to two things:

(a) Nothing deserves worship except God (Allah).

(b) Muhammad is the Messenger of God (Allah).

A Muslim is simply one who bears witness and testifies that “nothing deserves worship except God and Muhammad is the messenger of God.” One becomes a Muslim by making this simple declaration.

It must be recited by every Muslim at least once in a lifetime with a full understanding of its meaning and with an as-sent of the heart. Muslims say this when they wake up in the morning, and before they go to sleep at night. It is repeated five times in the call to prayer in every mosque. A person who utters the shahada as their last words in this life has been promised Paradise.

(a) Nothing deserves worship except God (Allah).

The first part of this testimony states that God has the exclusive right to be worshiped inwardly and outwardly, by one’s heart with soul and body. In Islamic doctrine, not only can no one be worshiped apart from Him, absolutely no one else can be worshiped along with Him. He has no partners or associates in worship. Worship, in its comprehensive sense and all its aspects, is for Him alone. God’s right to be worshiped is the essential meaning of Islam’s testimony of faith: Lā ‘ilāha ‘illā llāh. A person becomes Muslim by testifying to the divine right to worship. It is the crux of Islamic belief in God, even all of Islam. It is considered the central message of all prophets and messengers sent by God – the message of Adam, Abraham, Isaac, Ishmael, Moses, Jesus, and Muhammad, may the mercy and blessings of God be upon them.

For instance, Moses declared: “Hear, O Israel The Lord our God is one Lord.” (Deuteronomy 6:4)

Jesus repeated the same message 1500 years later when he said: “The first of all the commandments is, “Hear, O Israel; the Lord our God is one Lord.” (Mark 12:29)

Finally, the call of Muhammad, some 600 years after Jesus, reverberated across the hills of Mecca, ‘And your God is One God: there is no god but He.’ (Quran 2:163).

They all declared clearly: “Worship God! You have no other god but Him.” (Quran 7:59, 7:73; 11:50, 11:84; 23:32)

But by a mere verbal profession alone, one does not become a complete Muslim. To become a complete Muslim one has to fully carry out in practice the instruction given by Prophet Muhammad as ordained by God. This brings us to the second part of the testimony.

(b) Muhammad is the Messenger of God (Allah).

Muhammad was born in Mecca in Arabia in the year 570 CE. His ancestry goes back to Ishmael, a son of Prophet Abraham. The second part of the confession of faith asserts that he is not only a prophet but also a messenger of God, a higher role also played by Moses and Jesus before him. Like all prophets before him, he was a human being, but chosen by God to convey His message to all humanity rather than one tribe or nation from among the many that exist. For Muslims, Muhammad brought the last and final revelation. In accepting Muhammad as the “last of the prophets,” they believe that his prophecy confirms and completes all of the revealed messages, beginning with that of Adam. In addition, Muhammad serves as the preeminent role model through his life example. The believer’s effort to follow Muhammad’s example reflects the emphasis of Islam on practice and action.

Of parallel importance and in accordance with the Shahada is The Six Articles of Faith. These are belief in unity of one God, belief in Angels of God, belief in Scriptures of God, belief in all the Prophets of God, belief in a general Resurrection and the total submission to the will of the Creator and acceptance of fate – be it good or bad.

Believing this fundamental testimony is what makes one “A Muslim”.