Chapter Three: The Pillars of Islam

Chapter Three: The Pillars of Islam

Prologue

Section One: The two Testifications.

Section Two: Prayer.

Section Three: Zakat (obligatory almsgiving).

Section Four: Fasting.

Section Five: Hajj (the greater pilgrimage).
Prologue

The pillars of Islam are its foundations that it is built upon, and they are five in number:

1. The testification that none has the right to be worshipped except Allah and that Muhammad is the Messenger (Peace be upon him)of Allah.

2. Establishing the prayer.

3. Giving Zakat (alms).

4. Fasting the month of Ramadan[155].

5. Performing Hajj (the greater pilgrimage) to the sacred house of Allah for those who have the ability.

These pillars are mentioned in the narration of Ibn `Umar –may Allah be pleased with them both– from the Prophet (Peace be upon him) that he said: "Islam is built upon five: The testification that none has the right to be worshipped except Allah and Muhammad is the Messenger (Peace be upon him) of Allah; and to establish the prayer; and to give Zakat; and to fast the month of Ramadan; and [to perform] Hajj."[156]

These are the pillars of Islam in summary – those pillars that result in there being an Islamic, God-fearing nation among the population; who follow the true religion, and who treat the creation with justice and honesty. This is because the rest of the Islamic legislation can only be correct if these foundations are correct, and the nation can only be rectified if it rectifies the affair of its religion. So its condition will not be rectified as long as it does not rectify the affair of its religion.[157]

A clearer and more detailed clarification of these pillars will follow in the coming sections.

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(155) Ramadan is the ninth month of the Islamic lunar calendar; in–between Sha`ban and Shawwal.

(156) Reported by al–Bukhari (no. 8); and Muslim (no. 16).

(157) See: 'Rasaail fil–`Aqeedah' of Shaykh Muhammad bin `Uthaymin (pp. 10).

Section One: The Two Testifications
The two testifications refer to:
Testifying that none has the right to be worshipped except Allah, and testifying that Muhammad is the servant of Allah and His Messenger. These two testifications are the first pillar of Islam.

What follows is a clarification and explanation of this tremendous pillar of Islam:
Firstly:
The Meaning of Laa ilaaha illaa Allah (there is none that has the right to be worshipped except Allah)

The true meaning that it is not permissible to divert away from is: there is nothing worshipped in truth except Allah.

This is due to the fact that the term 'Ilah (God)' in Arabic follows the form 'fi`al' and carries the meaning of 'maf`ul (being an object)' –just like 'ghiras' means 'maghrus (lit. planted)', and just as 'firash' means 'mafrush (lit. outspread)'. In the same way 'Ilah' follows the form of 'fi`al' and carries the meaning of 'maf`ul (being an object)'– i.e. 'ma•luh (lit. deified)', and deification in Arabic means devotion and worship. Therefore 'ma•luh (lit. deified)' means worshipped.

Thus, the meaning of Laa ilaaha illaa Allah is:
there is none worshipped in truth except Allah. The term 'in truth' is inferred as the objects of worship are many, however the One worshipped in truth is Allah alone, without any partners.

He the Almighty said:
]ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الحَقُّ وَأَنَّ مَا يَدۡعُونَ مِن دُونِهِۦ هُوَ البَاطِلُ]
Sura al-Hajj; (22):62
]Meaning: That is because Allah He is the Truth, and what they invoke besides Him, it is falsehood. And verily Allah – He is the Almighty, the Most Great –.][158]

Secondly:
The Pillars of Laa ilaaha illaa Allah (there is none that has the right to be worshipped except Allah)

The testification has two pillars:
1. Negation – contained within the phrase 'Laa ilaaha (there is none that has the right to be worshipped)'.

2. Affirmation – contained within the phrase 'Illaa Allah (except Allah)'.
So 'Laa ilaaha (there is none that has the right to be worshipped)' negates singling out in worship anything besides Allah. And 'Illaa Allah (except Allah)' affirms the oneness of worship for Allah alone, without any partners.

This style is known as 'Qasr (restriction)’ and is a well-known style in the Arabic language. Restriction depends on two phrases; one affirmative, and the other negative.

This rhetoric style is from the strongest of styles in establishing speech, and firmly implanting it in the mind – due to it eliminating any denial or doubt.

The restriction method used in the testification is: negation and exception.[159]

Thirdly:
The Conditions of Laa ilaaha illaa Allah (there is none that has the right to be worshipped except Allah)

It has seven conditions:
1. Knowledge; which negates ignorance.
2. Certainty; which negates doubt.
3. Sincerity; which negates polytheism.
4. Truthfulness; which negates lying and falsehood.
5. Love; which negates its opposite.
6. Submission; which negates disobedience.
7. Acceptance; which negates refusal.[160]

Fourthly:
Is the mere utterance of Laa ilaaha illaa Allah (there is none that has the right to be worshipped except Allah) sufficient?

The meaning of the testification –as has preceded– is that there is nothing worshipped in truth except Allah. Therefore, nothing besides Allah is to be worshipped, and it is not permissible to dedicate any type of worship to other than Allah. So the one who says this phrase while having knowledge of its meaning, and acting in accordance with that which it necessitates –from abandoning polytheism, and affirming oneness while believing in that which it implicates, as well as acting in accordance to it– then he is truly a Muslim. This is in contrast to the hypocrite who acts upon it without believing; and the polytheist who acts contrary to it, as he remains a disbelieving polytheist even if he were to say it upon his tongue.

Thus, it is clear that mere utterance of this tremendous phrase is insufficient; rather having knowledge of it and acting in accordance with that which it necessitates is essential.

Fifthly:
the meaning of Testifying that Muhammad is the Messenger (Peace be upon him)of Allah

It means:
Obeying him in that which he commanded, believing him in that which he informed of, abstaining from that which he forbade and prohibited, not worshipping Allah except by way of that which he legislated, and to respect his commands and prohibitions by not giving precedence over that to the saying of anyone from the creation –whoever it may be–.[161]

Sixthly:
The wisdom behind the two Testifications being Conjoined
The wisdom behind the conjoining of the testification that Muhammad is the Messenger (Peace be upon him) of Allah with the testification of the oneness of Allah –such that the two testifications make up a single pillar despite there being multiple testifications– is because these two testifications are the foundation of correct action. So neither Islam nor action is accepted without sincerity, and conformance to the Messenger (Peace be upon him).

This means that none is worshipped except Allah alone, and that He is not worshipped except by that which He legislated via His Messenger (Peace be upon him)Muhammad (Peace be upon him).

By way of sincerity, testification that none has the right to be worshipped except Allah is achieved, and by way of conformance, the testification that Muhammad is the Messenger (Peace be upon him)of Allah is achieved. Therefore, one of them is not enough nor does it suffice in place of the other.

And with this the testification for Allah to His Oneness and for the Messenger (Peace be upon him)to his Messengership is achieved.[162]

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(158) See: 'Lisanul–Arab' (13/469).

(159) See: 'Bughyatul–Eedaah li Talkhis al–Miftah fee `Uloom al–Balaghah' of `Abd al–Muta`al as–Sa`idi (2/3).

(160) See: 'Mukhtasar al–As•ilah wal–Ajwibah al–Usuliyyah `Alaa al–`Aqidah al–Wasitiyyah' of Shaykh `Abdul `Aziz as–Salman (pp. 9).

(161) See: 'al–As•ilah wal–Ajwibah al–Usuliyyah `Alaa al–`Aqidah al–Wasitiyyah' (pp. 10).

(162) See: 'ash–Shubuhat al–Latifah `Alaa Mahtawat `Alayhi al–`Aqeedah al–Wasitiyyah minal Mabahith al–Manfiyyah' of Shaykh Abdur–Rahman as–Sa`di (pp. 113); and 'Rasaa•il fil–`Aqeedah' of Shaykh Muhammad bin `Uthaymin (pp. 9).

Section Two: The Prayer
Firstly: the meaning of Prayer
(i) The linguistic meaning of Prayer:
it is used to mean supplication, or supplication for good, just as it is used to mean mercy, declaring Allah to be free from all imperfections, bowing, and prostration.

Prayer from Allah means mercy; and from the creation –i.e. the angels, mankind, and jinn– it means standing, prostration, supplication, and declaring Allah to be free from all imperfections.

Likewise, the prayers of birds and animals means their declaring Allah to be free from all imperfections.

And perhaps the most well-known and widely used meaning of prayer linguistically is supplication.

Prayer also carries the meaning of glorification and reverence.[163]

(ii) The technical meaning of Prayer:
an act of worship that comprises of specific sayings and actions, beginning with the declaration that Allah is the Greatest (Allahu Akbar), and ending with the salutation (as-Salaamu alaikum wa rahmatullah).[164]

(iii) The reason it was called that is because it encompasses the meanings of prayer; such as supplication for good, glorification of Allah and declaring Him to be free from all imperfections, bowing, prostration, and the like.[165]

(iv) The meaning of establishing the Prayer is:
to worship Allah the Almighty by carrying it out steadfastly, in its prescribed time, and in its correct manner.

The prayer has obligations, pillars, conditions, supplementary acts, acts that impair it –mention of which would be lengthy–. Further detail can be found in most books of the people of knowledge.[166]

(v) Evidence for [the obligation of] the Prayer:
Evidence for [the obligation of] the prayer is found in the Quran and the Sunnah, just as it is proved by the consensus. It is from the matters of the religion known by necessity.[167]

Secondly:
The Status of the Prayer and its Importance
The five daily prayers have a lofty status and a great importance in Islam.

The prayer is unique in comparison to the rest of the prescribed obligatory acts from a number of angles, from them:
1. It is the greatest and most important of the pillars of Islam after the two testifications.
2. It was prescribed in the Heavens, whereas other than it was prescribed on the earth.
3. It was prescribed by Allah –the Almighty– to His Messenger (Peace be upon him) directly without an intermediary; whereas other than it was prescribed with the intermediary of an angel.
4. It is the pinnacle of servitude, humility, and nearness to Allah –the Mighty and Majestic–.
5. It comprises of the best and most complete and comprehensive aspects of worship; as it contains declaring Allah to be the Greatest, praise of Him, extolling Him, declaring Him free from all imperfections, glorifying Him, recital of His Book, sending peace and blessings upon His Messenger (Peace be upon him) and upon the family of His Messenger, just as it contains supplication for all of His righteous servants.
It also comprises standing, bowing, prostration, sitting, lowering, and raising. Every joint in the body has its share in this act of worship; with the attentive heart of a person being at the head of them.[168]
6. It contains comfort for the eyes, and delight for the heart. The Prophet (Peace be upon him) said: "Women and perfume have been made dear to me from this world of yours, and the comfort of my eye has been placed in the prayer."[169]

Ibnul-Qayyim –may Allah have mercy upon him– said commenting upon this narration:
"He informed that two things were made dear to him from this world: 'Women and perfume'. Then he said: 'And the comfort of my eye has been placed in prayer'.

The comfort of one's eye is a level higher than love, as not every beloved thing comforts a person. Rather only the most beloved of things comfort a person; He Who is loved for His Essence, and that is none other than Allah –other than Whom there is no deity–."[170]

Until he –may Allah have mercy upon him– said:
"So the prayer comforts the eyes of the ones who love [Allah] in this world; due to that which it contains from beseeching the One Whom the eyes are not comforted, nor do the hearts find tranquillity, nor do the souls find peace except by turning to Him; they seek comfort through remembrance of Him, and through humbling and submitting themselves to Him, and by drawing close to Him –especially in prostration, as it is the state in which the servant is closest to his Lord–. In this regard we have his saying: "O Bilal! Give us comfort by way of the prayer"(i.e. Bilal was the companion who would perform the call to prayer).

Know –therefore– that his contentment was in the prayer, just as he informed the comfort of his eyes was therein. So then – how is it possible that a person says: 'Let us pray and then we can have a rest from the prayer?!'

The contentment and comfort of one who loves [Allah] is in the prayer, whereas the heedless person who is averse does not have a share of that. Rather the prayer is difficult and hard for such a person; who –if he were to stand up to perform it– it is as if he is upon hot coals until he finishes from it, and the most beloved of prayers to him is the quickest and swiftest. He does not find comfort within it, nor is his heart content.

However, if the eyes of a servant are comforted and his heart finds content by way of something, then it is most difficult upon him to part from it. In contrast, the one who forces himself while having a heart void of Allah and the abode of the Hereafter, and is stricken with the life of this world –the most difficult thing for him is the prayer, and the thing he dislikes most is it being prolonged– even though he is free, healthy, and unoccupied."[171]

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(163) See: 'Lisanul–Arab' (14/464–466).

(164) See: 'Fiqhus–Sunnah' of Shaykh Sayyid Sabiq (1/81); and 'Tawdih al–Ahkam min Bulugh al–Maram' of Shaykh `Abdullah al–Bassam (1/469).

(165) See: 'Tawdih al–Ahkam' (1/469).

(166) See: 'Rasaa•il fil–`Aqeedah' (pp. 9); and 'Taysir al–`Aziz al–`Allaam Sharh `Umdat al–Ahkam' of Shaykh `Abdullah al–Bassam (1/100).

(167) See: 'Taysir al–`Allaam' (1/100); and 'Tawdih al–Ahkam' (1/470).

(168) See: 'Rasaa•il fil–`Aqeedah' (pp. 9); and 'Taysir al–`Aziz al–`Allaam Sharh `Umdat al–Ahkam' of Shaykh `Abdullah al–Bassam (1/100).

(169) Reported by Ahmad in 'al–Musnad' (no. 13623); an–Nasaaee (no. 3949); and al–Haakim (2/160). He said: "This narration is authentic in accordance with the condition of Muslim, although he did not report it", and adh–Dhahabi agreed with him.

(170) 'Risalat Ibnul–Qayyim Ilaa Ahadi Ikhwanihi' (pp. 31–32).

(171) 'Risalat Ibnul–Qayyim Ilaa Ahadi Ikhwanihi' (pp. 33–34).

Section Three: Zakat
Firstly:
The Meaning of Zakat, and its Ruling
(i) The linguistic meaning of Zakat:
Linguistically Zakat is used to mean growth, profit, increase, purification, goodness, investment, and the like.[172]

(ii) The technical meaning of Zakat:
It is an obligatory right upon specific types of wealth, to be given to a certain category of people at its appointed time.[173]

(iii) The meaning of giving Zakat:
To worship Allah –the Almighty– by paying the amount obligatory upon particular types of wealth.[174]

(iv) The reason for its naming comes from the linguistic meaning; as it increases, purifies, and cleanses wealth.

(v) The ruling of Zakat:
It is obligatory according to Islamic legislation – Allah the Almighty says:
]وَأَقِيمُواْ الصَّلَوٰةَ وَءَاتُواْ الزَّكَوٰةَ]

 Sura al-Muzzammil; (73):20
 ]Meaning: And give the prayer and give Zakat.]

The Muslims are in consensus that it is a pillar from the pillars of Islam, with the basis of this consensus being the texts of the Quran and the Sunnah.

Whoever rejects its obligation has disbelieved; and whoever refuses to pay it has sinned and disobeyed.[175]

Secondly:
The importance of Zakat and its Benefits
Zakat is one of the pillars of Islam, and one of its great foundations – just as is indicated by the numerous evidences of the Book and the Sunnah.

From that which indicates its great status is that Allah the Mighty and Majestic mentioned it alongside the prayer in eighty-one places throughout His Mighty Book.

Zakat is from the fine traits of Islam containing the qualities of mutualism, mercy, affection, and aiding one another. It cuts off the root of every evil that threatens virtue, security, prosperity, and all else that constitutes a happy worldly life and everlasting bliss in the Hereafter. Allah made it a purification for its giver from the evil of miserliness, and an increase both tangibly and spiritually, and an aid from the rich for their deserving brothers, and a unification of the word(i.e. they are united upon the same beliefs and practices), and a harmonization for the hearts, and safety from the evil of envy and pride –the envy of the poor towards the rich, and pride of the rich over the poor–.

With the like of this noble and wise obligation it becomes known that Islam is a religion of social mutualism that supports the poor –who are unable to survive– with that which helps them live. It also shows the fact that Islam is a religion of liberty which gives the rich freedom of ownership as a reward for their labour and efforts; while obligating upon them Zakat as a consolation for their brothers. It is a perfectly balanced religion; not communistic or socialistic wherein it deprives individuals at the expense of society – nor is it miserly, tight-fisted, or capitalistic by giving precedence to individuals at the expense of society.[176]

Thirdly: The Economic Impact of Zakat
Zakat is an obligation and an act of worship; having positive effects upon the economy that benefit both individuals and society. Mention of some of these effects has preceded. One of the main differences distinguishing Zakat from tax is the fact those whom it is binding upon pay it based on religious grounds –unlike taxes– which rely upon government and suffer from people evading them whenever the authorities are absent.

From the most important economic effects of Zakat include:
(i) Zakat is a way of redistributing revenue and wealth amongst society; and results in condolence of the poor. It is a means to achieving economic justice – something that economists agree upon despite their differing regarding its definition and methods.

(ii) Zakat is an incentive for investment; i.e. a person who owns monetary funds must invest to prevent them from being eaten away. It is well-known that investing in different ventures causes the economy to benefit; and this is something that nations encourage in various ways.

(iii) Zakat is a way of achieving security and helps to provide the ideal environment for economic activity. This is because poverty is a reason for crime, and because Zakat combats poverty therefore it is an indirect means to fighting crime.

(iv) Zakat is a way of improving the situation of those economically disadvantaged within society; i.e. it contributes towards improving their lifestyle, health, and education; which in turn helps qualify them to participate as a workforce in improving economic growth.

(v) Zakat helps to remove some of the financial responsibility bore by a nation’s aid budget that it spends on those such as the disabled, orphans, and other groups that need social care.[177]

Fourthly:
Types of Wealth Upon which Zakat is Obligatory
Zakat is payable upon four types of wealth, and they are:
1. Currency:
This includes gold, silver, and that which is resembles them from modern day currency made of paper or other materials.

2. Free-grazing livestock:
i.e. cows, camels, and sheep that graze freely on open pasture for majority of the year.

3. Crops:
Grains such as wheat; fruit such as dates; and minerals such as iron.

4. Merchandise for business:
i.e. all that is prepared for buying and selling with the goal of profiting.[178]

These are the things that Zakat is obligatory to be paid upon, each one having further detail concerning its threshold, and which of it is to be paid. All of this is mentioned at length in the books of the scholars on this topic.

Fifthly:
The Recipients of Zakat
What is meant by the recipients of Zakat is:
the beneficiaries it is to be distributed amongst.

They are mentioned in the saying of Allah the Almighty:
]إِنَّمَا الصَّدَقَاتُ لِلفُقَرَآءِ وَالمَسَاكِينِ وَالعَامِلِينَ عَلَيهَا وَالمُؤَلَّفَةِ قُلُوبُهُمۡ وَفِي الرِّقَابِ وَالغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابنِ السَّبِيلِ فَرِيضَةٗ مِّنَ اللَّهِۗ وَاللَّهُ عَلِيمٌ حَكِيم]

 Sura Tawbah; (9):60
 ]Meaning: Zakat expenditures are only for the poor and for the needy and for those employed to collect Zakat and for bringing hearts together and for freeing captives or slaves and for those in debt and for the cause of Allah and for the stranded traveller – an obligation imposed by Allah. And Allah is Knowing and Wise.]

The particle ‘innamaa (only)’ implies confination and indicates the impermissibility of spending Zakat upon other than the eight categories mentioned in this verse.[179]

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(172) See: 'Lisanul–Arab' (14/358–359).

(173) See: ‘Tawdihul–Ahkam’ (3/381).

(174) See: ‘Rasaa•il al–Aqeedah’ (pp. 9).

(175) See: ‘Tawdihul–Ahkam’ (3/282).

(176) See: ‘Tawdihul–Ahkam’ (3/282).

(177) See: ‘an–Nithaam al–Iqtisaadee fil–Islam’ of Dr. `Umar al–Marzuqi and his colleagues (pp. 147–148).

(178) See: ‘an–Nithaam al–Iqtisaadee fil–Islam’ (pp.149–163).

(179) See: ‘an–Nithaam al–Iqtisaadee fil–Islam’ (pp. 163).

Section Four: Fasting
Firstly:
The Meaning of Fasting, and its Obligation
(i) The linguistic meaning of Fasting:
Fasting in the language is used to mean abstaining and leaving. It is said: He abstained from food, drink, marriage, and speech – just as it is said: he left it.[180]

(ii) The technical meaning of Fasting:
It is to intentionally abstain from certain matters, during a specific time, performed by a particular person.[181]

Or it is said:
Abstaining from the things that break ones fast from the appearance of dawn until the setting of the sun while intending such.[182]

(iii) The meaning of fasting Ramadan:
It is to worship Allah the Almighty by abstaining from whatever breaks the fast during daytime in the month of Ramadan.[183]

The things which break a person’s fast are eating, drinking, sexual intercourse, and that which carries the same ruling.

(iv) The obligation of fasting:
Fasting was made obligatory during the month of Sha`ban[184] in the second year after the Prophetic Hijrah (migration from Mecca to Madinah). The Prophet (Peace be upon him) fasted nine Ramadan’s according to the consensus of the Muslim scholars.

Fasting the month of Ramadan is one of the pillars of Islam, and it is from the greatest of its obligations. This is indicated by the Book, Sunnah, and the consensus.

Allah the Almighty said:
]يَاأَيُّهَا الَّذِينَ ءَامَنُواْ كُتِبَ عَلَيكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ]

 Sura al-Baqarah; (2):183
 ]Meaning: O you who believe! Fasting has been prescribed upon you as it was prescribed upon those before you, so that you may attain piety.]

The Messenger (Peace be upon him) of Allah  said: “Islam is built upon five…” and he mentioned from them: “Fasting the month of Ramadan.”[185] The Muslims are unanimously agreed that the one who denies its obligation has disbelieved.[186]

Secondly:
The Virtues of Fasting the month of Ramadan
Fasting Ramadan has great virtues, from them are:
1. It is a means to a person’s previous sins being forgiven:
There occurs in the two most authentic collections of Prophetic traditions (Bukhari and Muslim) the narration of Abu Hurayrah –may Allah be pleased with him– that the Prophet (Peace be upon him) said: “Whoever observes fasting during the month of Ramadan out of sincere faith, and hoping to attain Allah's reward, then all his past and future sins will be forgiven.”[187]

2. It is from the greatest means to achieving piety:
(Attaining) piety is the greatest wisdom behind fasting.

Allah the Almighty said:
]يَاأَيُّهَا الَّذِينَ ءَامَنُواْ كُتِبَ عَلَيكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ]

 Sura al-Baqarah; (2):183
 ]Meaning: O you who believe! Fasting has been prescribed upon you as it was prescribed upon those before you, so that you may attain piety.]

Shaykh `Abdur-Rahman as-Sa`di –may Allah have mercy upon him– said in explanation of this verse:
“Fasting is from the greatest means to achieving piety, due to that which it contains from obeying the commands and prohibitions of Allah. Some of the aspects of piety it contains is that a fasting person abandons whatever Allah has made forbidden upon him, such as: eating, drinking, sexual intercourse, and the like – i.e. those things that his soul is inclined towards. He does this seeking to draw closer to Allah, intending by his abstinence Allah’s reward. This is from piety.

Also:
the fasting person trains himself to be aware that Allah the Almighty is watching him, leading him to abandon that which his soul desires while it is within his ability, due to him knowing that Allah is watching over Him.

Also:
from the aspects of piety fasting comprises is that a fasting person restricts the pathways of the devil, as the devil runs through the human just as blood flows through him. Thus, by fasting his influence is weakened, and the sins of the son of Adam decrease.

Also:
the fasting person –in most cases– increases in acts of obedience; and obedience is from the characteristics of piety.

Also:
the rich person –by tasting the pain of hunger– is caused to sympathise and console the poor and destitute. This is another trait of piety.[188]

3. Fasting is a protection, and a shield from the Fire:
There occurs in the two most authentic collections of Prophetic traditions (Bukhari and Muslim) from a narration of Abu Hurairyh –may Allah be pleased with him– that the Messenger (Peace be upon him)of Allah  said: “Fasting is a shield.”[189]

Ibnul-`Arabi –may Allah have mercy upon him– said:
“Fasting is a shield because it is abstaining from desires, and the Fire is surrounded by desires. Therefore, if the fasting person refrains from desires in this world, then that will be a shield for him from the Fire in the Hereafter.”[190]

4. The smell that comes from the mouth of a fasting person is finer with Allah than the smell of musk:
There occurs in the two most authentic collections of Prophetic traditions from a narration of Abu Hurayrah –may Allah be pleased with him– that the Messenger (Peace be upon him)of Allah  said: “And the smell that comes from the mouth of a fasting person is finer with Allah than the smell of musk.”[191]

The meaning of the smell that comes from the mouth of a fasting person is: the change in scent of the mouth of the fasting person due to fasting.

5. Allah –the Exalted and Most High– specified fasting as being for Him, and that He will reward for it; as is established by a narration that occurs in the two most authentic collections of Prophetic traditions (Bukhari and Muslim) upon the authority of Abu Hurayrah –may Allah be pleased with him– that the Prophet (Peace be upon him) said: “Every act of the son of Adam is for himself; a good deed is rewarded tenfold up to seven-hundredfold. Allah the Majestic and Most High said: Except for fasting; for it is done for My sake, and I will reward (him) for it. He abandons his desires, and his food and drink for My sake.”[192]

The reason for this is because fasting is a secret between the servant and his Lord that nobody else knows except for Him –He the Mighty and Majestic–.

Thirdly:
Some of the Secrets and Wisdoms behind Fasting
1. Fasting is a good lesson for a person in managing himself, overcoming his whims, and controlling his desire for amusement, jest, and idleness.
2. Fasting nurtures the soul upon trustworthiness and sincerity in action, and causes a person to not have any regard other than seeking the face of Allah the Almighty.
This is a great virtue that eradicates the vices of flattery, pride, and hypocrisy.
3. Fasting nurtures the soul upon good manners and righteous action; causing a person to be dutiful to his parents, keep the ties of kinship, and show goodness to his family and neighbours.
4. It is a way of obtaining good health overall – whether bodily, spiritually, or mentally.

As far as it relates to bodily health, fasting allows the body to burn through fat deposits; especially the bodies of the affluent, well-off, and overweight – those little in activity or labour. The doctors say: Fasting maintains moisture levels in the body, cleanses the toxins caused by overeating from the organs, and breaks down excess fats thus improving cardiovascular health; just as a horse is prepared and conditioned by being placed on a specific diet which causes it to increase in strength when charging and retreating.

As it relates to spiritual health then fasting is from the greatest of means to curing the hearts and reforming the souls.

And as it relates to mental wellbeing then this comes about as a result of fasting correctly; and causes a person to attain good thoughts, foresight, and to contemplate the commands, prohibitions and perfect wisdom of Allah.

By way of this the fasting persons thoughts are rectified, he is enlightened by the light of his Lord, and he answers His call, and fulfils His obedience. Thus he completes his fasting having been transformed, and possessing radiant thought which distinguishes him from animals, and causes him to ascend through the ranks of happiness and leadership.

This is a general overview and a mention of some of the wisdoms, effects, and secrets that fasting comprises.[193]

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(186) See: ‘Tawdihul–Ahkam’ (1/439).

(187) Reported by al–Bukhari (no. 38); and Muslim (no. 760).

(188) Tafsir of as–Sa`di: ‘Taysir al–Karim ar–Rahman fee Tafsir Kalam al–Mannan’ (pp. 86).

(189) Reported by al–Bukhari (no. 1795) and Muslim (no. 1151).

(190) ‘Fathul–Baaree’ of Ibn Hajr (4/1041).

(191) Reported by al–Bukhari (no. 5583) and Muslim (no. 1151).

(192) Reported by al–Bukhari (no. 7054) and Muslim (no. 1151).

(193) See: ‘Ramadan Durus wa `Ibar Tarbiyah wa Asrar’ of Muhammad al–Hamad (pp. 249–258).

Section Five:
Hajj (the Greater Pilgrimage)
Firstly:
The Meaning of Hajj, and its legality according to Islamic Legislation
(i) The linguistic meaning of Hajj:
Linguistically Hajj means to intend. In morphology, it originates from the verb: ‘hajjahu, yahujjuhu, hajjan’ i.e. he intended or aimed for something; and a man that is ‘mahjooj’ means: that he is intended.[194]

(ii) The technical meaning of Hajj:
To intend the sacred house for the performance of particular actions at a specific time.[195]

i.e. To intend Mecca at the time of Hajj – which is:
during its well-known months; Shawwal[196], Dhul-Qa`dah[197], and Dhul-Hijjah[198] with the intention of performing the rites, which are: entering into the state of ihram[199] from the miqat[200], tawaf (circumambulation of the Ka`bah), sa`y (walking between the hills of Safa and Marwa), standing at`Arafah, as well as other rites.[201]

(iii) The legality of Hajj in Islam:
Hajj is one of the pillars of Islam, and from its great foundations.

This is something established by the Book, Sunnah, and the consensus of the Muslims.

Allah the Almighty said:
]وَلِلَّهِ عَلَى النَّاسِ حِجُّ البَيتِ مَنِ استَطَاعَ إِلَيهِ سَبِيلا]
Sura aali-`Imran; (3):97
]Meaning: And due to Allah from the people is a pilgrimage to the House - for whoever is able to find a way thereto.]

There occurs in the two most authentic collections of Prophetic traditions (Bukhari and Muslim) a narration upon the authority of Ibn `Umar –may Allah be pleased with them both– that the Prophet (Peace be upon him) said: “Islam is built upon five…”[202] and amongst them he mentioned Hajj.

It is only obligatory once during a person’s lifetime upon those who have the ability. It occurs in Sunan Abu Dawud from a narration of Ibn `Abbas –may Allah be pleased with both of them– traceable to the Prophet (Peace be upon him) that he said: “Hajj is once; and if anyone increases upon that then it is a supererogatory act.”[203]

Secondly:
The Benefits of Hajj
Hajj has amazing secrets, numerous wisdoms, many blessings, and tangible benefits – witnessed by individuals and the nation as a whole.

Sufficient for us in this regard is the saying of Allah the Mighty and Majestic in the Quran:
]وَأَذِّن فِي النَّاسِ بِالحَجِّ يَأۡتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٖ يَأۡتِينَ مِن كُلِّ فَجٍّ عَمِيقٖ ٢٧ لِّيَشهَدُواْ مَنَافِعَ لَهُمۡ]

 Sura al-Hajj; (22):27-28
 ]Meaning: And proclaim to the people the Hajj pilgrimage; they will come to you on foot and on every lean camel; they will come from every distant pass. That they may witness things that are of benefit to them.]

His saying –He the Almighty–:
]لِّيَشهَدُواْ مَنَافِعَ لَهُمۡ]
 ]Meaning: That they may witness things that are of benefit to them.] is comprehensive of every good in this world and in the Hereafter.

The great scholar `Abdur-Rahman as-Sa`di –may Allah have mercy upon him– said regarding the previous verse: “Meaning: That they attain by the house of Allah religious benefits such as (the performance of) virtuous acts of worship –especially those acts of worship that are only performed within it–; as well as them attaining worldly benefits such as provisions, and worldly profits. This is something witnessed and well-known by all.”[204]

Prologue
Islam is made up of creed and legislation; an indication of some of its laws has preceded, as well as a discussion regarding its pillars – which are the basis for its legislation.

As for the Islamic creed then it comprises of having faith in everything that came from Allah, and from the Messenger (Peace be upon him) of Allah – from news, definite rulings, affairs of the unseen, and the like.

The fundaments of creed are the six tenets of faith, which are:
1. Believing in Allah.
2. Believing in the angels.
3. Believing in the Books.
4. Believing in the Messengers.
5. Believing in the Last Day.
6. Believing in Predestination; it’s good and it’s bad.

A more detailed clarification of these tenets will follow in the coming chapters.

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(194) See: ‘Lisanul–Arab’ (2/226).

(195) See: ‘Haashiyat Ibn `Abideen’ (2/454); and ‘Tawdihul–Ahkam’ (4/3).

(196) Shawwal: the tenth month of the Islamic lunar calendar.

(197) Dhul–Qa`dah: the eleventh month of the Islamic lunar calendar.

(198) Dhul–Hijjah: the twelfth and last month of the Islamic lunar calendar.

(199) Ihram: a state of ritual purity, sacredness.

(200) Miqat: a specified point at which pilgrims enter into the state of ihram. There are five Miqats in total; Dhul–Hulayfah for pilgrims passing Medina, Qarn al–Manazil for pilgrims coming from the direction of Najd, Juhfah for pilgrims coming from the direction of the Levant (modern–day Jordan, Syria, Lebanon, & Palestine), Yalamlam for pilgrims coming from the direction of Yemen, and Dhatu–`Irq for pilgrims coming from the direction of Iraq.

(201) See: ‘al–Hajj’ of Dr. `Abdullah at–Tayyar (pp. 15).

(202) Referencing has preceded.

(203) Reported by Abu Dawud (no. 1463).

(204) ‘Taysir al–Karim ar–Rahman fi Tafsir Kalam al–Mannan’ (pp. 536).