Why do you think the five pillars are important to the Muslims?

Answer 1

The Five Pillars of Islam (Declaration of the Islamic Faith) In order to enter into the fold of Islam i.e. to be Muslim, one has to know, believe, accept totally and sincerely apply the five basic principles (Pillars) on which Islam is based: Ibn Umar narrated that the Messenger of Allah - Prophet Muhammad (P.B.U.H) said: Islam is based on the following five pillars (principles). # Bearing witness that there is no God but Allah and that Muhammad is the Messenger of Allah # Observance of Prayer # Paying Zakat # Fasting during Ramadhan # Pilgrimage to the house of Allah.

1. DECLARATION OF FAITH The first step towards the implementation of faith in Islam is to declare it. The declaration of faith or Kalima carries in its two short sentences the essence of Islam:

"There is none worthy of worship except God

Muhammad is the Messenger of God" In the early days of Islam, the reciting of this Kalima marked the act of conversion to the new faith.

Worship is common to all religions. What differs is only the manner and style of worship. That which is unique in Islamic mode of worship is that it contains features from the mode of prayers found in other religions. Some people pray to God in a standing posture and some in a sitting posture. In some religions people remember God by kneeling to Him, while others bow down to Him. Some stand before Him with folded arms, and others with arms hanging at their sides. In short there is no single mode of worship common to all religions as a whole. It is fascinating however to note that Islam instructs its followers concerning the manner of prayer so comprehensively, that all the postures of worship found in other religions are symbolically represented in the mode of Muslim prayer. Another step forward in the direction of ushering in an era of universal religion, it seems. The institution of Islamic prayer is a most highly developed system, covering every human requirement. It should be membered at the outset that the purpose of worship is not just bowing to a superior being and paying homage to His greatness, as if God created man only for satiating His egotistic desire of being praised. All the purposes mentioned in relation to the philosophy of worship and the manner in which a Muslim is required to conduct his prayer, makes it manifestly clear that the benefit of prayer is drawn by the worshipper himself and in no way can it be taken as a favour to God. The Holy Quran declares that God does not stand in need of mens' praises. He is so great in His nobility and so sublime in His character that the praises of His creatures do not add anything to His magnanimity and majesty. The Holy Prophet (sa) of Islam once mentioned that if the entire mankind had turned away from God and committed the worst possible sins, one and all, they would not diminish His universal grandeur even as much as when someone dips a sharp needle into a vast ocean; the water one finds adhered to the surface of the needle would be far more than the sins of the entire mankind could take away from the glory of God. So, worship in the Holy Quran is only prescribed for the sake of the worshipper himself. It is a vast subject, and we can only illustrate a few points in relation to this as mentioned in the Holy Quran and the traditions of the Holy Prophet of Islam. Remembrance of God and pondering over His attributes during the prayer helps man in refining his spirit, bringing it more into harmony with the nature of God. This is central to the Islamic prayer. Man was made in the image of his creator, and he must ever strive to gain closeness to Him. This is a lesson in nobility which is ultimate. Those who train themselves to think like Godre and to act like Him within the limitations of the human sphere, constantly improve in their relation to all other human beings and even other forms of life. In human terms it can be better understood with respect to mother's attitude towards her children. For the one who truly gains nearness to a mother, all that is dear to the mother will naturally become dear to him as well. Acquiring the attitude of the creator is like acquiring the attitude of an artist to his works of art. It is impossible for one to be near God and distance himself from His creation. Again, the term used for worship in the Quran is derived from a word which is so significant and different from terms used in other religions. Ain, Be, Dael ('A', 'B','D') are the three root letters which have the basic meaning of slavery. Like a slave who loses everything to his master and follows him in all respects, the worshipper in Islam must do the same in his relation to God. The infinitive used for worship has the connotation of following in the footsteps of someone. That is the ultimate in the imitation of God's attributes. The Quran also says: Verily, Prayer prevents the worshipper from indulging in anything that is undignified or indecent. Surah Al-Ankabut (Ch. 29. V 46) This verse has both positive and negative connotations, both highly essential for cultivating ideal human conduct. Thus in its negative connotation, it helps the worshipper by liberating him from sins of all types. In its positive connotation it educates man, fines his character and cultivates his qualities to such sublimity as he becomes worthy of communion with God. Another area which is highly important in this regard is the role worship plays in developing one's soul. According to Islam, each human soul in relation to the carnal human body can be likened unto a child in the uterus of the mother. To give birth to a healthy child requires so many influences that are constantly transferred from the mother to the embryo, and the child at a later stage. If the mother's influences on the embryo are unhealthy, the child is born as congenitally ill; if they are healthy then the child is born enjoying perfect health. Of all the influences that work towards the making and modification of the human soul, prayer is the most important single factor. The institution of Islamic prayer is rich in so many profound lessons as are not found even fractionally in other religions. Islam admonishes both congregational and individual prayer. The congregational prayers are held in a manner which is amazingly well organised and meaningful. There is one leader who leads the congregation in all such prayers. That leader is not an ordained priest; anyone whom the people consider worthy of this task is chosen as the 'Imam'. The assembly is admonished to be arrayed behind the Imam in perfectly straight lines, each worshipper standing close to the other, shoulder to shoulder, without any distance between the two worshippers. They follow the Imam perfectly in everything that he does. As he bows they bow, as he stands they stand. As he prostrates they prostrate. Even if the Imam commits a mistake and does not condone it even after a reminder, all followers must repeat the same. To question the Imam during the prayer is not permitted. All face the same direction without exception, facing the first house of worship ever built for the benefit of mankind. No-one is permitted to reserve any special place behind the Imam. In this regard the rich and poor are treated with absolute equality, so also the old and the young. Whoever reaches the mosque ahead of others has the prior option to sit wherever he pleases. None has the right to remove others from the place that they occupy, except for reasons of security etc., in which case it becomes an administrative measure. Thus the Islamic system of prayer is rich not only in spiritual instruction, but also in communal and organisational instruction. All mosques are frequented five times a day, a task which appears to be over-much demanding to a casual observer. This aspect should be further elaborated to build a more comprehensive picture of the role of congregational prayers in the Muslims' way of life. Of course in an ideal Muslim society, where mosques are provided within reach of almost every citizen, the five time congregational prayer becomes a routine way of all Muslims' life. The midday prayer, which ordinarily is more problematic, is performed in Muslim societies during the midday break from work. Thus it is not only a lunch break, but is slightly extended to accommodate the performance of prayer as well. The next prayer after the midday prayer is the afternoon prayer, which is performed almost immediately after return from an ordinary day's work. Then no prayer is permitted until after sunset. The time between the two is spent in outdoor activities like sports, shopping, walks, visits to friends and relatives etc. It is a period of relaxation in which prayers are practically forbidden, except for the quiet remembrance of God which becomes a constant feature with some believers. At sunset, the night of the believer begins with the sunset prayer, after which there is again a time for relaxation, dining, and so on. The night is capped before retirement with the last prayer which is called Isha. It is discouraged to stay awake after Isha in wasteful occupations of gossip and vain talk etc. The Muslims are encouraged to acquire a habit of early to bed and early to rise. The day, next morning, begins routinely in the small hours before dawn. The prayer which is performed at the end of the night is called Tahajjud. It is not obligatory, but is a very highly emphasised optional prayer. The dawn ushers in the time for morning prayer, which is called Al-Fajar. Optional prayers are not recommended between Fajar and sunrise, for obvious reasons. Then till Zuhar, the midday prayer, only two optional prayers are mentioned; otherwise the pre-Zuhar period is expected to be spent in normal day to day activities. Looking at the institution of prayer in Islam from another angle, it is intriguing to note how well organised, disciplined and comprehensive it is. There are certain prayers of congregation in which recitation of the Quran is done in a loud, audible voice, in a semi-singing tone, which does not exactly conform to the concept of singing, but which has a rhythmical tone that is deeply penetrating. The Holy Prophet (sa) also advised that there should be a shadow of sadness in the tone in which the Quran is recited; this makes it more touching, with the meaning of the verses sinking deeper into the recesses of the heart. In some prayers, particularly the two afternoon prayers, there is no loud chanting; this goes well with the general mood of the time. Even the birds cease to sing during the early parts of the afternoon, and there is a general air of silence covering the hubbub of normal work. The morning prayer, the prayer after sunset and the prayer after the fall of night all include periods where chanting of verses is the routine practice. The prayer can be further divided into two categories. As against congregational prayers, individual prayers are also highly emphasised. In congregational prayers, society pays homage to God collectively and openly. In individual prayers, emphasis is laid on privacy, and there should be no effort to display such prayers to anyone. Similarly the late night prayer is performed in perfect privacy. Members of the same house try to find their own niches, and even husband and wife try to say their prayers separately so that communion with God becomes a highly personal affair. It has been observed that the institution of the five time congregational prayer has worked very well, for over fourteen hundred years or so, for the protection and preservation of this holy institution. The mosques have been the mainstay in keeping this noble institution alive. They also serve as education centres for young and old, and throughout history they have played the most prominent role in religious teachings and instruction. The places of worship in Islam, whether congregational or private, are kept meticulously clean. Everyone is expected to take his shoes off before entering such places. Although in every prayer the worshipper has to touch the floor with his forehead, sometimes briefly and sometimes for longer periods, it is surprising that no skin diseases have been transferred from forehead to forehead in the Muslim society. Some may attribute this to the high standard of cleanliness and some to the blessings of God, but this is a well observed fact. As far as the contents of the prayer go, they are of two types: l. A formal routine recitation of verses of the Quran and other prayers which are done essentially in the language of the Quran, which is Arabic. All worshippers are expected to know the meaning of what they are reciting, otherwise they will deprive themselves of the immense benefit which they may draw from the meaningful recitation. It will make this discussion too lengthy if we were to go into the details of the contents, but such readers as are interested in further study can always consult the relevant literature. 2. To the second category belong the individual prayers in one's own language, in which one is free to beg as he pleases. This second category is controversial in the sense that many a school of jurisprudence disallow such practices and insist on the recitation of only the prescribed form, irrespective of whether the worshipper understands that or not. However, they do appreciate the need for private and personal prayers, so they suggest praying in one's own it language after the formal prayer has ended and not during its course. We, the Ahmadi Muslims, recommend and practice the former option of praying to God in one's own language as one pleases during the formal prayer. As we have amply demonstrated above, the institution of Islamic prayer is a highly developed one, where the individual is required to pray five times a day, both individually and in congregation with others. Islamic prayer thus plays an important role in the life of a Muslim, and in the spiritual and moral upbringing of the individual.

Charity towards man, in the widest sense of the word, is the cornerstone of the Islamic society and a constant theme in the Quranic teachings. There are two kinds of charities in Islam: the obligatory and the voluntary. The obligatory charity is called Zakat while the voluntary charity is called Sadaqah. The concept of Zakat was not totally new to Islam; similar alms giving had been enjoined upon the Israelites and the Christians as well. In Islam, the Zakat takes the form of a prescribed contribution based on a person's wealth and income. The rate of contribution varies with the kind of property owned but, on an average, works out to two and one half percent of the total value. The proceeds of Zakat are supposed to be devoted towards: o relieving poverty and distress

o helping those in debt

o providing comfort and convenience for travelers

o providing stipends for scholarships

o providing ransom for prisoners of war

o propagation of Islam

o meeting the expenses for the collection of Zakat

o other things beneficial for the society Zakat, therefore, is a duty enjoined by God in the interest of the society as a whole. While on one hand these charitable contributions provide for the needs of the society, on the other hand the act of giving in the name of God purifies the heart of the contributor from selfishness and greed.

Fasting is another form of worship found universally in the world religions. Although there are vast differences regarding the mode of fasting and the conditions applied to it, the central idea of fasting is present everywhere. Where it is not mentioned clearly, it is likely that it may gradually have either been discontinued or have petered out through gradual decay in practice. The case of Buddha is an interesting example. He started his quest for truth with a severe form of fasting, but later on it is said that he abandoned this practice because it had adversely effected his health. In view of this one can understand why he discontinued, but this does not in any way indicate that he had ceased to believe in fasting. Perhaps that is why some Buddhists, here and there, still observe some form of fasting. Fasting in Islam is a highly developed institution, and needs to be studied in depth. There are two types of injunctions with regards to fasting. One relates to obligatory fasting and the other to optional. Obligatory fasting is further divided into two categories: # There is one full month in every year in which fasting is prescribed for Muslims all over the world. As the month is a lunar month, so it keeps changing around the year in relation to the solar months. This creates a universal balance for the worshippers. Sometimes the fasting in winter months is easy as far as the days go, in comparison to the long winter nights, while during the summer months the days become long and exacting. As the lunar months keep rotating around the year, so Muslims in all parts of the world have some periods of easy fasting and some of arduous fasting. Fasting in Islam begins everywhere at the first appearance of dawn, and ends with sunset. During this period one is expected to abstain from all food and drink completely. It is not just physical hunger and thirst that constitute the Muslim fast, but the nights prior to the beginning of the fast acquire a far more important character and play a central role in the institution of fasting. The Muslims wake up many hours before dawn for individual prayer and the remembrance of God. Also the Holy Quran is recited in every Muslim house much more than in ordinary days. A greater part of the night is thus spent in spiritual exercises which make upso the very essence of fasting. During the day, apart from restraining from food and water, all is Muslims are particularly exhorted from vain talk, quarrels and fights, or from any such occupation as is below the dignity of a true believer. No indulgence in carnal pleasure is allowed; even husband and wife during the day lead separate lives, except for the formal human relationship common to all people. In Islam, alms-giving and care for the destitute is so highly emphasised that it becomes part of a Muslim's daily life. However when it comes to Ramadhan, the month of fasting, Muslims are required to redouble their efforts in this field. It is reported of the Holy Prophet that spending in the cause of the poor was a routine daily practice with him which has been likened unto a breeze, never ceasing to bring comfort and solace to the needy. However during Ramadhan, the reporters of the Ahadith -- the sayings of the Holy Prophet (sa)-- remind us that the breeze seemed to pick up speed and began to blow like strong winds. Alms-giving and care for the destitute are so highly emphasised, that in no period during the year do Muslims engage in such philanthropic purposes as they do during the month of Ramadhan. # Other obligatory fasting is most often related to the condoning of sins by God. This also includes violation of the obligatory fasts. The optional fasting is so well promoted that it becomes a part of the righteous Muslim's way of life. Although a majority of Muslims do not go beyond the month of obligatory fasting, some keep fasts now and then particularly when in trouble. As it is expected that the prayers offered in fasting are more productive, some people keep extra fasts to ward off their problems, but some do it only for the sake of winning Allah's special favours. There no limit to this, except that the founder of Islam strongly discouraged those who had vowed to fast continuously for their whole life. When the Holy Prophet (sa) came to learn of one such case, he disapproved of the practice and censured the man for attempting to achieve liberation as if by forcing his will upon . He told the person concerned that: 'Just by putting yourself to trouble or discomfort, not only will you be unable to please God, but you may even earn His displeasure.' He pointed out that over emphasis on austerity is likely to make one negligent towards one's wife and children, kith and kin, friends etc. The Holy Prophet (sa) reminded him specifically of his responsibilities in the area of human relationship: 'Do your duty to God as well as the creation of God equitably' was the advice. To some, after their insistent petulant begging, he permitted optional fasts only in the style of David, peace be upon him. The Holy Founder of Islam told them that it was the practice of David to fast one day and abstain from doing so the next. Throughout his life, after he made this vow, he kept the fast on alternate days. So the Holy Prophet (sa) said 'I can only permit you that much and no more.' The institution of fasting is extremely important because it cultivates the believer in almost every area of his spiritual life. Among other things, he learns through personal experience about what hunger, poverty, loneliness and discomforts mean to the less fortunate sections of society. Abstention from even such practices during the month of Ramadhan as are permissible in everyday life plays a constructive role in refining the human character.

The fifth act of Islamic worship is the performing of the Hajj or the pilgrimage to Mecca. A Muslim must perform this pilgrimage at least once in his lifetime if economic and political conditions are favourable. The focal point of this pilgrimage is the Ka'ba, which was rebuilt by Prophet Abraham some 4,000 years ago. Today, the Ka'ba stands in the middle of a large courtyard of Masjid al Haram or the Sacred Mosque. The courtyard of Masjid al Haram contains, besides Ka'ba, the Maqam a Ibrahim and the fountain of Zamzam. The Hajj is performed during the Muslim month of Dhul Hijjah which comes two months after the festival of Eid al Fitr. The various ceremonies of the Hajj include: # Entering into the state of ihram by wearing only two seamless white sheets. This is done by the pilgrims when they reach certain designated places close to Mecca. # Saying of talbiyah starting at the place where the ihram is worn. Talbiyah consists of saying aloud the following:

Here we come, O God, here we come No partner have You, here we come

Indeed, praise and blessings are Yours, and the Kingdom too No partner have You, here we come

# On entering Mecca, the pilgrims perform the first tawaf which consists of going around the Ka'ba seven times in an anticlockwise direction. # After completing the tawaf, the pilgrims perform the sa' yy which consists of running between the two little hills of Safa and Marwa located near the Ka'ba. These are the two hills where Hajirah ran in search of water when Prophet Abraham had to leave her there on Divine command. # After performing the sa' yy, the pilgrims move to Mina, a plain located about four miles east of Mecca, and spend the night there. # Next morning, the pilgrims leave for the Plain of Arafat located nine miles southeast of Mecca. They arrive there in the early afternoon, say the combined Zuhr and Asr Prayers and listen to a sermon given by the Imam. The pilgrims stay in the Plain of Arafat only till sunset. This is the same plain where the Prophet Muhammad delivered his farewell sermon. # After sunset the pilgrims leave Arafat and come to a place called Muzdalifah. In the Holy Quran, this place is referred to as al Mash'ar al Haram, the Sacred Monument. On reaching Muzdalifah, the pilgrims say their combined Maghrib and Isha Prayers and spend the night there. In the morning, after saying the Fajr Prayer, the pilgrims return to Mina once again. # The pilgrims reach Mina on the tenth day of Dhul Hijjah. This is the busiest day of the pilgrimage. The first ceremony that is performed at Mina is the throwing of small stones or ramy al jimar. In this ceremony the pilgrims throw stones at three pillars in a symbolic act of striking the devil. # The tenth day of Dhul Hijjah is also the day when pilgrims sacrifice their animals. This day is also celebrated all over the Muslim world as the festive day of Eid al Adha. # After performing the sacrifice the pilgrims have their heads shaved or their hair clipped. After this they emerge from the state of ihram by wearing their everyday clothes. # Clad in their everyday clothes the pilgrims perform another tawaf of the Ka'ba. This tawaf is called tawaf e ziarat. # Before the tenth day of Dhul Hijjah ends, the pilgrims perform another sa' yy between the hills of Safa and Marwa. # After this the pilgrims return once again to Mina where they stay until the twelfth or thirteenth day of Dhul Hijjah. During these two or three days the pilgrims continue to perform the ceremony of ramy al jimar or throwing of stones. # On the afternoon of the twelfth Dhul Hijjah (or of the thirteenth) the pilgrims return to Mecca for the last ceremony of the pilgrimage. This ceremony consists of the farewell tawaf of the Ka'ba after which the entire pilgrimage is completed and the pilgrims are free to go wherever they wish. Although not part of the prescribed pilgrimage, many pilgrims carry on to Medinah and visit Masjid al Nabvi or the Prophet's Mosque. It was in the compound of this Mosque that Prophet Muhammad was buried. While the Hajj may only be performed during the prescribed dates of the month of Dhul Hijjah, a Lesser Pilgrimage called Umrah may be made individually at any time during the year. After the Prophet Muhammad (S)'s death many desert nomads and others claimed to be prophets, during this time Abu Bakr (R) went to war with these people to prove them as false. After Abu Bakr (R), Umr (R) took over Persia, and other parts of Asia Minor, after many years Tariq bin Ziyad (R) took over Spain and Islam slowly traveled though Europe. You can also check out resources for the Ottoman Empire.

What is Islam?: The name of the religion is Islam, which comes from an Arabic root word meaning "peace" and "submission." Islam teaches that one can only find peace in one's life by submitting to Almighty God (Allah) in heart, soul and deed. The same Arabic root word gives us "Salaam alaykum," ("Peace be with you"), the universal Muslim greeting.

Who is a Muslim?: A person who believes in and consciously follows Islam is called a Muslim, also from the same root word. So, the religion is called "Islam," and a person who believes in and follows it is a "Muslim." * What is the difference between Muslim, Moslem and Islamic?

How Many and Where?: Islam is a major world religion, with over 1 billion followers worldwide (1/5 of the world population). It is considered one of the Abrahamic, monotheistic faiths, along with Judaism and Christianity. Although usually associated with the Arabs of the Middle East, less than 10% of Muslims are in fact Arab. Muslims are found all over the world, of every nation, color and race. * Muslim population of the world

Who is Allah?: Allah is the proper name for Almighty God, and is often translated merely as "God." Allah has other names that are used to describe His characteristics: the Creator, the Sustainer, the Merciful, the Compassionate, etc. Muslims believe that since Allah alone is the Creator, it is He alone that deserves our devout love and worship. Islam holds to a strict monotheism. Any worship and prayers directed at saints, prophets, other human beings or nature is considered idolatry. * More about the nature of God * "Names" of Allah

What do Muslims believe about God, prophets, the afterlife, etc.?: The basic beliefs of Muslims fall into six main categories, which are known as the "Articles of Faith": * Faith in the unity of God * Faith in angels * Faith in prophets * Faith in books of revelation * Faith in an afterlife * Faith in destiny/divine decree

The "five pillars" of Islam: In Islam, faith and good works go hand-in-hand. A mere verbal declaration of faith is not enough, for belief in Allah makes obedience to Him a duty. The Muslim concept of worship is very broad. Muslims consider everything they do in life to be an act of worship, if it is done according to Allah's guidance. There are also five formal acts of worship which help strengthen a Muslim's faith and obedience. They are often called the "Five Pillars of Islam." * Testimony of faith (Kalima) * Prayer (Salat) * Almsgiving (Zakat) * Fasting (Sawm) * Pilgrimage (Hajj)

Daily life as a Muslim: While often seen as a radical or extreme religion, Muslims consider Islam to be the middle road. Muslims do not live life with complete disregard for God or religious matters, but nor do they neglect the world to devote themselves solely to worship and prayer. Muslims strike a balance by fulfilling the obligations of and enjoying this life, while always mindful of their duties to Allah and to others. * Morals and manners * Business ethics * Modesty in dress and behavior * Dietary rules * Marriage * Care of children and elderly * Racism and prejudice * Relations with non-Muslims

Answer 2

why is it so important that a car has wheels or house has foundation? No wheels car dosent function the way it should. No foundation house crumbles. Same thing with Islam. being a muslim sits on 5 pillars. take a pillar away it becomes weaker and weaker to a point if too many are missing your building falls, the building in this example being islam. 5 pillars are:

1. Shada(beliving there is no God but Allah(swt) and Muhammad(pbuh) is his messanger.)

2. Praying 5 times a day

3. Fasting the month of Ramadan every year.

4. Zakat(certain percentage of your wealth which must be given as charity once a year)

5. hajj(making a trip to Makka once in your life time if you have the funds and health)

Answer B

because they are basics of Islam.

Five Pillars of Islam according to shia Muslims are:

1. Monotheism: The Oneness of Allah (tawhid)

2. Divine Justice ('adl)

3. Prophethood (nubuwwa)

4. Succession to Muhammad (imamat)

5. The Day of Judgement and the Resurrection (Qiyama)

Practices of Islam according to shia Muslims:

1- Prayers (salaat) - 5 times a day

2- Fasting (sawm) during Ramadan

3-4. Alms giving (zakaat and khums)

5- Pilgrimage to the city of Makkah (hajj)

6- Holy Defense (Jihad)

7-8. Enjoining good (amr bil-ma'rouf) and forbidding evil (nahiy an al-munkar)

9- Supporting those who walk in the path of Allah (tawalli li awliyaa' Allah)

10- Turning away from the enemies of Allah (tabarri min a'daa Allah)

Five Pillars of Islam according to Sunni Muslims are:

1. professing (Shahadah)

2. Prayer (Salat)

3. Alms-giving (Zakāt)

4. Fasting (Sawm of Ramadan)

5. Pilgrimage to Mecca (Hajj)

also different schools of sunni have differs in five pillars. for example Mu'tazilate Sunni Scholars like shia consider Adl as one pillar. but Ash'arites does not believe Adl is one of Pillars although believing in Adl as an attribute of God but with an interpret of Adl that in view of shia and Mu'tazilate is equal to not having Adl.