Devotion to God

This facet of worship entails that one fulfill certain deeds which God has commanded in His religion, whether they deal with the inner self or the outer body, and whether they be obligatory or voluntary.  This facet of worship is not only limited to following His commandments, however, but it is also inclusive of leaving those things which He has forbidden.  Worship in this sense, maybe defined as anything believed, felt, or done as an act of obedience to God.

In this respect, worship may also be called servitude, as it is in essence living one’s life in complete servitude to God, doing what He commands, and avoiding what he forbids, 

as a slave lives within the will of his master. 

In essence all creations are slaves of God, whether they like it or not, for they are all subject to the laws He has placed within His creation:

“There is none in the heavens and the earth but comes unto the Most Beneficent (God) as an obedient slave.” (Quran 19:93)

“To Him submitted all creatures in the heavens and the earth, willingly or unwillingly.” (Quran 3:83)

But worship differs from servitude in that it must be coupled with love, awe and reverence.  No act of obedience is regarded as worship unless it is coupled these feelings; one must love the action and love, hold in awe and have reverence for the One the action is being performed.

For this reason, in discussing this topic, it must be emphasized that worship is a right with is solely for God.  Islam adheres to the strictest form of monotheism and does not tolerate that any act of worship be directed towards other than God.  It is God alone who demands our obedience, and it is God alone who deserves our love.  Any veneration of other deities besides God, whether they be demigods, prophets, angels, saints or martyrs, or their relics, statues or pictures, is considered as a breach in this monotheism, and a person is rendered out of the fold of Islam if committed.  Even though one may justify that they venerate saints due to their service to God, or their relics as a remembrance of them, Islam does not differentiate between direct and indirect, or subordinate and superior worship.  All worship and acts of veneration, homage and obedience must be offered for God alone.

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Worship in Islam: Concept and Purpose

The concept and purpose of worship in Islam is unparallel to any other religion in existence.  It combines the mundane with the spiritual, the individual with the society, and the internal soul with the external body.  Worship has a unique role in Islam, and through worship, a person is regarded as a true Muslim who accords his entire life to the Will of God.

The importance of worship may be seen in the fact that it has been prescribed by God in all religions prior to Islam.  God said in the Quran:

“And assuredly We have sent among every people a messenger (with the command): worship God…” (Quran 16:36)

Worship in Islam has so many facets that it is difficult to describe them all in words.  The most general meaning of worship in Islam is inclusive of everything which is pleasing to God, whether they deal with issues of belief, or deeds of the body.  It may include everything a person perceives, thinks, intends, feels, says and does.  It also refers to everything that God requires, external, internal or interactive.  This includes rituals as well as beliefs, work, social activities, and personal behavior, as human being is a whole, such that every part affects every other.

Worship may be classified into two types:

1)    Specific Beliefs, feelings and visible acts of devotion paid in homage to God which He has commanded.

2)    All other acts of goodness generally encouraged in the life of a Muslim.

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Hadith of the day:The Pillars of Islaam

On the authority of Aboo `Abd ir-Rahmaan `Abdullaah, the son of `Umar ibn al-Khattab radiAllaahu 'anhumaa, who said: I heard the Messenger of Allaah (sallAllaahu alayhi wa sallam) say:

Islaam has been built on five [pillars]: testifying that there is no deity worthy of worship except Allaah and that Muhammad is the Messenger of Allaah, establishing the salaah (prayer), paying the zakaah (obligatory charity), making the Hajj (pilgrimage) to the House, and fasting in Ramadaan. [related by al-Bukhaari and Muslim]

Explanation of Hadith 

Aboo al-'Abbaas al-Qurtubee (rahimahu Allaahu) has said that this hadeeth means that these five matters are the foundation and basic principles upon which the religion of al-Islaam is built. With these five matters does Islaam make itself apparent. And the Prophet sallAllaahu alayhi wa sallam particularised these five matters and did not mention Jihaad along with them (even though it is through Jihaad that Islaam is made uppermost and the resistance of the Disbelievers is belittled) because these five matters are obligatory at all times upon all Muslims, whereas Jihaad is a Fard Kifaayah which may not be required during certain times.
 [Note: a Fard Kifaayah is an obligation that is required of the Muslims such that if a group of them fulfill it then the obligation is lifted from the community as a whole].

And in some of the narrations of this hadeeth (such as the one quoted above), mention of the Hajj is made before mention of the Fasting in Ramadaan. However, and Allaah knows best, the correct form is the placing of the Fasting before the Hajj, as is narrated from Ibn 'Umar that he corrected a narrator who changed the order and said "This is how I have heard it from the Messenger of Allaah (sallAllaahu alayhi wa sallam)". This incident shows us the precision of the Sahaabah and the scholars of Hadeeth after them in preserving the words of the Messenger sallAllaahu alayhi wa sallam, and how can this not be when Allaah 'azza wa jall has said:

"Verily We have sent down the Dhikr and We shall preserve it"

and the Dhikr or Wahee sent down to the Prophet sallAllaahu alayhi wa sallam includes both the Qur'aan and the Sunnah, as Allaah has said:

"Nor does he speak of (his own) desire; It is only an Inspiration that is inspired."

And it is also narrated from Ibn 'Umar radiAllaahu 'anhu that the Messenger sallAllaahu alayhi wa sallam said:

"Islaam is built upon that you worship Allaah (alone) and disbelieve in (the worship of) all that is other than Him, and the establishment of the Prayer, ...(till the end of the hadeeth)"

And in the hadeeth occurs the phrase 'establishment' of the prayer (iqaam as-salaah), as opposed to 'performance' of the prayer. The scholars have mentioned how this indicates that the Prayer must be performed in the most perfect manner, after having completed the wudoo' in the most perfect manner, and in the Masjid with the jamaa'ah for the men, and so on and so forth. That is, simply performing the motions of the Prayer in the most minimal fashion is not what is desired from us - but rather we should exert ourselves in this affair, bearing in mind that the Prayer is the first matter that will be judged on the Day of Resurrection - if it is accepted then the rest of our actions will be accepted, and if it is rejected then the rest of our actions will also be rejected.

Summary

That Islaam is indeed built on the five principles of: 

1) Witnessing that Allaah is our only deity and Muhammad (sallAllaahu alayhi wa sallam) is His Messenger to show us how to fulfill our existence on this earth as Muslims, 

2) Prayer, 

3) Zakaah, 

4) Fasting and 

5) Hajj 

So one must strive to fulfill these pillars with the utmost care, concern and priority, and one must do so normally before one gets involved with other aspects of the Deen.    

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The recording of the hadith

The recording of the hadeeth of the Prophet, may the mercy and blessings of God be upon him, began during the time of the Prophet himself.  Al-Baghdaadi records a number of hadeeth that show that the Prophet explicitly allowed the recording of his hadeeth.  Here are some examples:

1.    Al-Daarimi and Abu Dawood in their Sunans (books) recorded that Abdullah ibn Amr ibn al-As stated that they used to record everything they heard from the Prophet.  They were warned against doing so as, it was argued, the Prophet was a human being who may be angry at times and pleased at others.  Abdullah stopped writing his hadeeth until they could ask the Prophet about this issue.  The Messenger of God told him:

“Write [my hadeeth], by the One in whose hand is my soul, nothing comes out [the Prophet’s mouth] except the truth.”[1]

That is, whether he was angry or pleased what he spoke was always the truth.

2.    Al-Bukhari, in his Sahih (book), recorded that Abu Hurairah said, “One can find none of the Companions of the Messenger of God relating more hadeeth than I, except Abdullah ibn Amr because he used to record the hadeeth while I did not do so.”[2]

3.    Al-Bukhari recorded that a person from Yemen came to the Prophet on the day of the Conquest of Mecca and asked him if he could get the Prophet’s speech recorded, and the Prophet approved and told someone:

“Write it for the father of so and so.”

4.    Anas narrated the statement, “Secure knowledge by writing it.”  This hadeeth has been related by a number of authorities but mostly with weak chains.  There is a dispute concerning whether or not it is actually a statement of the Prophet or of some Companion.  However, according to al-Albani, the hadeeth, as recorded by al-Haakim and others, is authentic.[3]

There is no question, therefore, that the recording of hadeeth began during the lifetime of the Messenger of God himself.  This practice of writing hadeeth continued after the death of the Messenger of God.  Al-Azami, in his work Studies in Early Hadeeth Literature, has listed and discussed some fifty Companions of the Prophet who had recorded hadeeth.[4]  Note the following:

Abdullah B. Abbas (3 B.H.-68 A.H.)… He was so eager for knowledge that he would ask as many as 30 Companions about a single incident… It seems he wrote what he heard and sometimes even employed his slaves for this purpose… The following derived hadeeth from him in written form: Ali b. Abdullah ibn Abbas, Amr b. Dinar, Al-Hakam b. Miqsam, Ibn Abu Mulaikah, Ikrimah… Kuraib, Mujahid, Najdah… Said b. Jubair.[5]

Abdullah B. Umar B. al-Khattab (10 B.H.-74 A.H.).  He transmitted a large number of ahadeeth, and was so strict in relating them that he did not allow the order of a word to be changed even though it would not have altered the meaning… He had books.  One Kitab [book] which belonged to Umar, and was in his possession, was read to him by Nafi several times… The following derived hadeeth from him in written form: Jamil b. Zaid al-Tai… Nafi client of ibn Umar, Said b. Jubair, Abd al-Aziz b. Marwan, Abd al-Malik b. Marwan, Ubaidullah b. Umar, Umar b. Ubaidullah …[6]

Al-Azami also compiled a list, discussing each personality individually, of forty-nine people of “the first century successors” who recorded hadeeth.[7]  Al-Azami goes on to list eighty-seven of “the scholars covering the late first and early second centuries” who recorded hadeeth.[8]  Then he lists “from the early second century scholars” 251 people who collected and recorded hadeeth.[9]  Thus al-Azami has produced a list of 437 scholars who had recorded hadeeth and all of them lived and died before the year 250 A. H.  Many of them are from before the time of Umar ibn Abdul Azeez, who has been wrongly credited with having been the first person to ask for the collection of hadeeth.  The story of Umar ibn Abdul Azeez has actually been misunderstood and it does not mean that no one collected hadeeth before him.[10]

To quote al-Azami, “Recent research has proved that almost all of the hadeeth of the Prophet was [sic] written down in the life of the companions, which stretched to the end of the first century.”[11]  This last statement is partially based on al-Azami’s own research in which he has mentioned many Companions and Followers who possessed written hadeeth.  Elsewhere, he himself writes,

I have established in my doctoral thesis Studies in Early Hadeeth Literature that even in the first century of the Hijra many hundreds of booklets of hadeeth were in circulation.  If we add another hundred years, it would be difficult to enumerate the quantity of booklets and books which were in circulation.  Even by the most conservative estimate they were many thousands.[12]

---

Footnotes:

[1] According to al-Albaani, this hadeeth is sahih.  See Muhammad Naasir al-Deen al-Albaani,Saheeh Sunan Abi Dawood (Riyadh: Maktab al-Tarbiyyah al-Arabi li-Duwal al-Khaleej, 1989), vol. 2, p. 695.

[2] Ibn Hajar, commenting on this hadeeth, explained how Abu Huraira could have narrated so many more hadeeth than Abdullah ibn Amr.  See ibn Hajar, Fath, vol. 1, pp. 206-8.  One aspect that he neglected to mention is Abu Hurairah’ dying some sixteen years after Abdullah ibn Amr.

[3] Al-Albani, Saheeh al-Jaami al-Sagheer, vol. 2, p. 816.

[4] Muhammad Mustafa al-Azami, Studies in Early Hadeeth Literature (Indianapolis, IN: American Trust Publications, 1978), pp. 34-60.

[5] Azami, Studies in Early Hadeeth, pp. 40-42. In Azami’s work, “b.” stands for ibn or “son of.”

[6] Azami, Studies in Early Hadeeth, pp. 45-46.

[7] Azami, Early Hadeeth, pp. 60-74.

[8] Ibid., pp. 74-106.

[9] Ibid., pp. 106-182.

[10] The story, as recorded by al-Bukhari, is that Umar (61-101) wrote to Abu Bakr ibn Muhammad (d. 100) saying, “Look for the knowledge of hadith and get it written, as I am afraid that religious knowledge will vanish and the religious learned men will pass away.  Do not accept anything save the hadith of the Prophet.”  He also sent letters to Saad ibn Ibraaheem and al-Zuhri asking them to do the same.  It has been incorrectly stated by some, for example, M. Z.  Siddiqi, that it was this request of Umar’ that led to the beginning of the collections of hadith.

[11] Al-Azami,  Methodology, p. 30.

[12] Ibid., p. 64.

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God’s Preservation of the Sunnah: Al Hadith

Before discussing this topic, it should be noted that, in order for something to be preserved, it is not a necessary condition that it be recorded or written down.  That is, simply because something was not written down, it does not mean that it was not accurately and correctly preserved.  Furthermore, the writing of something down itself is not sufficient for the preservation of something.  It is possible that something is recorded incorrectly.  Both of these points were duly noted by the scholars of hadeeth. 

 They did not require hadeeth to be written down for them to be accepted although they did recognize the importance of such a physical recording and many times, depending on the personality involved, preferred the written record over the verbal record.  These scholars also realized that the mere recording of something is not sufficient.  It must also be ascertained that it was recorded properly.  Hence, scholars of hadeeth would accept or prefer written reports of scholars over memorized reports only if it was known that those scholars were proficient and correct in their writing.

It has been one of the favorite practices of many of the Orientalists to constantly state the “fact” that hadeeth were not recorded at first but were, instead, passed on only orally for the first two centuries after the Hijrah (Arabic calendar).  Therefore, hadeeth are not much more than folklore and legend that was passed on orally and in a haphazard fashion for many years.  Unfortunately, this is a misconception that has become quite widespread amongst many who have sufficed with a mere shallow research of the subject.  

In reality, this false claim and incorrect view has, by the grace of God, been refuted by numerous Muslim scholars in various doctoral dissertations in the Muslim world as well as at Western Universities, such as the dissertations of Muhammad Mustafa Azami (1967), published as Studies in Early Hadeeth, and  Imitiyaz Ahmad’s The Significance of Sunna and Hadeeth and their Early Documentation from Edinburgh in 1974.

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What is Hadith?

The Arabic word Hadith means ‘statement' or ‘talk'. In the Shariah,

 the word Hadith means those things or action, which Prophet

Muhammad (Peace be upon him) said or did. You will also come

 across the word ‘Sunnah' which is also used for Hadith, but usually

 ‘Sunnah' is used to report a deed, such as how the Prophet

 Muhammad (Peace be upon him) slept or ate etc, 

while Hadith is used for ‘talk'.

There are six well know Hadith books, which were compiled by great scholars of Islam:

• Sahih Bukhari

• Sahih Muslim

• Sunnah Abu Dawood

• Sunnah Nasai

• Sunnah Tirmidhi

• Sunnah ibn Majah

There are many others, but these are the most commonly used by Muslims to seek knowledge.

Some people nowadays incorrectly say that you don't need Hadith, and that the Quran is enough for guidance to the straight path.

The correct view and understanding is that many times the Quran gives us the general principal of an order; but to understand the order clearly, Hadith is required.

Basically without Hadith we won't have clear understanding on how to practice Islam properly, Islam is a way of life, which was taught to us by the Prophet Muhammad (Peace be upon him), which we know as the 'Sunnah' we should try and follow all the Sunnah's to gain great rewards in the hereafter.

An example of a Sunnah is the beard. Recently a non-Muslim asked me, why do you trim your mustache but keep a beard, the answer was it is a Sunnah of the Prophet Muhammad (Peace be upon him).

Some Quran references on following the Sunnah/Hadith of the Prophet Muhammad (pbuh):

"Whatever of good reaches you, is from Allah, but whatever evil befalls you, is from yourself. And We have sent you (Muhammad) as a Messenger to humanity, and Allah is sufficient as a witness. He who obeys the Messenger, has indeed obeyed Allaah, but he who turns away, then We have not sent you as a watcher over them. (Surah An-Nisa Ayat  79-80)

"Let those who oppose the Messenger’s order beware of a fitnah (trial) to befall them, or a painful torment to be inflicted upon them." (Sura  24 ayah 63)

"O you who believe! Obey Allaah and obey the Messenger, and those of you who are in authority. If you differ in anything among yourselves, refer it to Allaah and His Messenger if you believe in Allaah and the Last Day. This is better and more suitable for final determination." (Sura 4 ayah 59)

"Obey Allaah and His Messenger, and do not dispute (with each other), lest you fail and your strength depart; and be patient – surely, Allaah is with those who are patient."

 (Sura 8 ayah 46)

"Say (O Muhammad): ‘if you (truly) love Allah, follow me! Allah will then love you and forgive your sins.’ And Allah is All Forgiving, All Merciful."} (Sura Al Imraan ayah 31)

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Who does qualify to receive Zakat?

He has raised some of you in ranks above others that He may try you in the gifts He has given you.” (Quran 6:165)

Zakat has both humanitarian and socio-political value.  It is designed by our Creator to redistribute wealth and encourage social responsibility.  When Zakat is collected and distributed correctly it minimises the needs of citizens to such an extent that there may be no poor or needy within the Muslim community.   It has been reported and documented that at certain times in Islamic history no person, of any religion, who lived in the Islamic Empire qualified to receive Zakat.  There was enough money and wealth circulating to ensure a fair standard of living for everybody.

 So who does qualify to receive Zakat? God has ordained that the Zakat be distributed to certain categories of people.

“The alms are only for the poor, and the needy and those employed to collect the funds; and to attract the hearts of those who have been inclined towards Islam; and to free the captives; and for those in debt; and for those struggling for the cause of God, and for the wayfarer (a traveller who is cut off from everything); a duty imposed by God.” (Quran 9:60)

God mentions eight (8) categories of people.

1.      The poor - those who can meet basic needs but have neither wealth or secure livelihood.

2.      The needy – the extremely poor who cannot meet even basic needs.

3.      Those persons who are appointed to collect Zakat; (regardless of personal wealth).

4.      Those who have recently converted or are considering converting to Islam.

5.      Zakat may be used to purchase the freedom of slaves.

6.      A person whose debts exceed his assets.

7.      Those who are away from home working in the path of God.

8.      A traveller, who is stranded and in need of financial assistance.

If a person has enough wealth to be a contributor he is not able to be a recipient.  Zakat may be distributed directly to individuals, or it may be entrusted to an Islamic welfare organisation or association, to be distributed at their discretion to those who are deserving.

A contributor should not seek fame or praise for carrying out what is an Islamic duty.  In fact he should give the Zakat as covertly as possible so as not to become proud or arrogant, thus nullifying his good deed.  Under certain circumstances however, the disclosure of contributions may encourage others to be generous.

Islam is a religion that encourages generosity and Zakat is just one way of encouraging  this in our everyday lives.  One of the most important principles of Islam is that all things belong to God, wealth therefore is only for our benefit to use for our needs and to distribute.  In terms of the way we look at the world in the 21st century Zakat could be considered a permissible form of insurance.  One who pays or receives the Zakat in a permissible and honourable way will gain many benefits including God’s pleasure, forgiveness and blessings.  In the traditions of Prophet Muhammad we are reminded that giving charity stands in the way of calamity[1].

“The parable of those who spend their wealth in the way of God is that of a grain of corn.  It grows seven ears and each ear has hundred grains.  God increases manifold to whom He pleases.” (Quran 2:261)

Footnotes:

[1] At Tirmidhi

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Zakat – Obligatory Charity

In the glossary of The Noble Quran[1]  the term Zakat is defined as follows, “A certain fixed proportion of the wealth and of every property liable to Zakat of a Muslim to be paid yearly for the benefit of the poor in the Muslim community.  The payment of Zakat is obligatory as it is one of the five pillars of Islam.  Zakat is the major economic means for establishing social justice and leading the Muslim society to prosperity and security”.

Thus we can see that Zakat is not a tax levied by a government nor is it a voluntary contribution to a charity.  It is a command enjoined upon the Muslims by God and as such it is a form of worship.  In fact it is worship of such a high and commendable standard that in the Quran it is frequently coupled with prayer.  Prayer is an act of worship through words and action while Zakat is an act of worship involving wealth.

“Lo! Those who believe and do good deeds and establish salat and pay zakat, their reward is with their Sustainer; and no fear shall come upon them, nor shall they grieve.” (Quran 2:277)

“These are verses of the Book full of wisdom, a guide and mercy to the doers of good -those who establish salat and pay zakat and have the assurance of the Hereafter.” (Quran 31:4)

Zakat, one of the five pillars of Islam, thus one of the basic foundations of the religion, is assessed once per year and is obligated upon those Muslims, men and women, who possess means enough to distribute a certain calculated percentage to the poor and needy.  As with many words used by God in the Quran, the word Zakat has many layers of meaning.  It can be translated to obligatory charity, alms, or tithe; however it combines these meanings with a deeper richer meaning of purity.

Giving Zakat purifies the heart of the one who gives from selfishness and greed for wealth, and develops in him sympathy for the poor and needy.  For those who receive the Zakat, it purifies the heart from envy and hatred of the rich and prosperous, and fosters a sense of good will between brothers.  

Zakat has a deep spiritual significance as well as an economic objective.

Muslims believe God is the true Owner of all things and we, human beings, are merely trustees.  Wealth should be produced, distributed, acquired and spent in a way which is pleasing to God.  Every Muslim considers his condition in this world as a test from God.  Those with wealth have the obligation to be generous and charitable, those without have the obligation to be patient, to work to improve their situation, and to be free of envy.  God emphasises that it is not a person’s wealth but his piety, character and manners that determine his ultimate place in the hereafter.

“He grants abundant sustenance, or gives it in scant measure, unto whomever He wills, for He knows full well all things.” (Quran 42:12)

Footnotes:

[1] Interpretations of the meanings of The Noble Quran in the English language, by Dr Muhammad Taqi-ud-Din Al Hilali & Dr Muhammad Mushin Khan.

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The concept of wealth in Islam

“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.

Under the caliphates, the collection and expenditure of zakat was a function of the state.  In the contemporary Muslim world, it has been left up to the individual, except in some countries in which the state fulfills that role to some degree.  Most Muslims in the West disperse zakat through Islamic charities, mosques, or directly giving to the poor.  Money is not collected during religious services or via collection plates, but some mosques keep a drop box for those who wish it to distribute zakat on their behalf.  Unlike the zakat, Giving other forms of charity in private, even in secret, is considered better, in order to keep one’s intention purely for the 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 stresssadaqah, 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.

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The Third Pillar of Islam: Charity

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.

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.

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what is Qibla?

There are more than 1.5 billion Muslims in the world, and each time they pray, they turn their faces in one direction, towards Mecca.  The Islamic term for this direction is qibla.  When a Muslim prepares to pray, no matter where he is, he turns towards the qibla, the direction of the Kaba.  The Kaba is a small cube shaped building in the courtyard of the mosque known as Masjid Al Haram, in the city of Mecca, in the country of Saudi Arabia.

“For every nation there is a direction to which they face (in their prayers).  So hasten towards all that is good.  Wheresoever you may be, God will bring you together (on the Day of Resurrection).  Truly, God is Able to do all things.  And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Haram (at Mecca), that is indeed the truth from your Lord.  And God is not unaware of what you do.” (Quran 2:148-149)

Muslims do not worship the Kaba, or its contents, it is simply a focal point.  Muslims worship One God, the Most Merciful, and the Most Wise.  God decreed that when Muslims pray they all face one direction.  It is a sign of unity that encapsulates the unity embedded in the religion of Islam.

The Arabic word for prayer is salah and it demotes a connection between the believer and God; when all believers face the same direction it adds an extra dimension to the connection.  The prayer connects the believers to God and the qibla connects the believers to one another.  It has been said that if one could observe all the Muslims at prayer we would be able to see lines of worshippers bowing and prostrating like the petals of a flower opening and closing in unison.

The qibla was not always oriented towards Mecca.  The first Muslims prayed towards the al Aqsa Mosque in Jerusalem.  Around sixteen months after Prophet Muhammad and his followers migrated from Mecca to the city of Medina, the qibla was changed to the Kaba.  According to accounts by Prophet Muhammad's companions, the change happened very suddenly.  During the noon prayer, Prophet Muhammad, may the mercy and blessings of God be upon him, received a revelation from God instructing him to, "Turn your face towards the Masjid al Haram".

“Thus, we have made you real believers in Islamic Monotheism, true followers of Prophet Muhammad and his legal ways, a just nation, witnesses over mankind and the Messenger a witness over you.  And We made the Qibla (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger from those who would turn on their heels (i.e. disobey the Messenger).  Indeed, it was great (heavy) except for those whom God guided.  And God would never make your prayers to be lost (i.e. your prayers offered towards Jerusalem).  Truly, God is full of kindness, the Most Merciful towards humankind.”

“Verily!  We have seen the turning of your (Muhammad) face towards the heaven.  Surely, We shall turn you to a Qibla (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- al-Haram (at Mecca).  And wheresoever you people are, turn your faces (in prayer) in that direction...” (Quran 2:143-144)

Changing the direction of prayer establishes Mecca as the fixed central point for worship.  It establishes a common sense or purpose.

Throughout the centuries, mathematicians and astronomers have established correct ways to determine the qibla (direction) from any point on the earth’s surface.  There are two precise moments each year when the sun is directly above the Kaba, thus the direction of shadows in any sunlit place will point away from the qibla.  There are also two moments per year when the sun is directly over the exact opposite position of the Kaba, thus pointing towards the qibla.

It is important the Muslims make every effort to face the right direction when praying; however, slight deviations do not invalidate a person’s prayer.  Prophet Muhammad said, “What is between the east and the west is qibla”.[1]  Nowadays it is easy to locate the qibla.  It is a simple matter to look at a map and draw a line between your location and the city of Mecca.  Compasses and computer programs that locate the qibla are readily available and most mosques throughout the world have a niche in the wall to indicate the qibla.

Islam is a religion of unity.  Muslims are united by their belief in One God.  They are one brotherhood united in the language and ritual of prayer and united by the direction of their worship.  The qibla is not only about degrees of latitude or longitude it is about unity.  It is about humankind united in the worship of the One God, Creator, and Sustainer of the universe.

Footnotes:

[1] At Tirmidhi, classified as hasan (good) by Sheikh al Albanee.

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What is a Masjid?

Masjid is the Arabic word for mosque, the building in which Muslims worship God.  Throughout Islamic history, the masjid was the centre of the community and towns formed around this pivotal building.  Nowadays, especially in Muslim countries masjids are found on nearly every street corner, making it a simple matter for Muslims to attend the five daily prayers.  In the West mosques are integral parts of Islamic centers that also contain teaching and community facilities.   

Mosques come in all shapes and sizes; they differ from region to region based on the density of the Muslim population in a certain area. Muslims in the past and even today have made use of local artisans and architects to create beautiful, magnificent mosques.

There are however, certain features that are common to all mosques.  Every mosque has a mihrab, a niche in the wall that indicates the direction of Mecca; the direction towards which Muslims pray.  Most mosques have a minbar (or pulpit) from which an Islamic scholar is able to deliver a sermon or speech.

Other common features include, minarets, tall towers used to call the congregation to prayer.  Minarets are highly visible and are closely identified with mosques.  Normally there is a large rectangular or square prayer area.  It often takes the form of a flat roof supported by columns or a system of horizontal beams supported by architraves.  In other common mosque designs, the roof consists of a single large dome on pendentives.[1]  There are usually separate prayer areas, with separate entrances for both men and women.

Mosques have developed significantly over the past 1400 years.  Many have courtyards containing decorative pools and fountains, which originally supplied water for ablution before prayer.  Nowadays however,  more private bathroom and toilet facilities are provided.  Originally simple structures with earthen floors, now, mosque floors are usually covered with plush carpet.  They are more often than not decorated with straight lines of geometric designs that ensure Muslims stand in straight rows to perform their five daily prayers.

There are never any images of life or statues in mosques, for in Islam it is forbidden that such things are kept or displayed. .  At times, the interior walls of the mosque are decorated with verses from the Quran in Arabic calligraphy, or with intricate geometric designs.  The patterns are made from a variety of materials including mosaics, stucco, stone, ceramics, and wood.  The more classical designs are referred to as arabesque, and they take the form of a radial grid in which circle and star shapes are prominent.  Designs can be both two, and three-dimensional.

More often than not, even in arid desert countries mosques are cool, serene havens.  When a person enters a mosque he or she would have left the hustle and bustle of the material world and retreated into a calm shelter or sanctuary.  Mosques are houses of worship. Men are expected to pray all five daily obligatory prayers in a mosque, in congregation.  Although women are welcome to pray in the mosque it is more praiseworthy for them to pray in their homes. Nonetheless, Muslims are permitted to pray anywhere, excluding filthy or impure places such as toilets or in graveyards.Prophet Muhammad, may the mercy and blessings of God be upon him, said, 

“The entire earth was made a masjid for me”[2].  

 while the term mosque has come to mean a building specifically for prayer the word masjid has retained several layers of meaning.

In the very literal sense, masjid means place of prostration.  The Arabic word comes from the root “sa-ja-da” meaning to prostrate.  When a Muslim’s forehead touches the ground, he or she is close to God.  Prayer establishes the connection between the believer and his Lord and prostration symbolises complete submission. 

Many people have incorrectly stated that the word mosque is not a translation of the word masjid.  They claim that the word mosque comes from the word mosquito and attribute it to Queen Isabella and King Ferdinand of 15th century Spain.  However, the words mosque and mosquito are totally unrelated.

The word “mosque” was introduced into the English language in the late 14th or early 15th century from the French.  It comes from the French word mosquée from the old French word mousquaie.  The French, in turn, derived the word from the Italian word moschea from moscheta.  The Italians got it either directly from the Arabic word masjid or from the old Spanish mesquita.[3]

Thus we can see that the translation of the Arabic word Masjid, into English becomes mosque.  A mosque is a house of prayer, and a place of prostration.  It is a building designed and built specifically for the worship of Allah.  It is where Muslims stand shoulder to shoulder, united in their love for God and their desire to please Him.

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Footnotes

[1] Pendentives are an Islamic contribution to architecture that allow the placing of a circular dome over a square room or an elliptical dome over a rectangular room.

[2] Saheeh Al-Bukhari.  Me is taken to mean - my nation.

[3] The American Heritage Dictionary of the English Language, Fourth Edition; © 2000 Houghton Mifflin Company.

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