Islam gives examples of how we can fulfill our duties toward our parents. From the example of Prophet Abraham we learn what our behaviour should be towards unbelieving parents. We are to obey them as long as doing so does not contradict God’s commands. We are to convey to them the message of God in a gentle, kind-hearted and reasonable manner. But if they chose to disbelieve, we must not force them, but, instead, should pray for their forgiveness instead. The Prophet Ismail’s example shows us what our behaviour should be towards believing parents. We are to obey them in what is right and seek guidance from them and assist them in their work.
Source: Spirit of Islam February 2014
Chapter 31 of the Quran states: “We have enjoined man to show kindness to his parents—for his mother bears him, in hardship upon hardship, and his weaning takes two years. [We said] Give thanks to Me and to your parents; all will return to Me. But if they press you to associate something with Me about which you have no knowledge, do not obey them. Yet be kind to them in this world and follow the path of those who turn to Me. You will all return to Me in the end, and I will tell you everything that you have done.” (31:14-15)
After God, a person’s parents have the first claim upon his loyalty. But, if the parents’ desire clashes with God’s will, then preference has to be given to God’s will and the parents’ wishes have to be accorded the second place. However, it is necessary even then to continue to serve the parents as before.
As regards God, a person’s responsibility is to be grateful to Him, acknowledging His godhead from the deepest recesses of his heart. He should be filled with feelings of acknowledgement of the blessings of God. All his existence should become a remembrance of God Almighty.
A person’s responsibility with regard to parents is that he should give them their rights. He should treat them honourably. He should speak to them with gentleness. He should fulfil their needs. He should support them in the full sense.
If there is a clash between the commands of the parents and the commands of God, it is incumbent upon a person to fulfil the commands of God. At such times a person’s obedience to the command of parents is not necessary, but even at that time he must treat them gently. He will be duty-bound to do so. One is never exempted from moral responsibility.
Source: The Spirit of Islam
The fifth pillar of Islam is pilgrimage or Hajj. On this occasion, believers from all corners of the earth gather together at Makkah and perform the various prescribed rituals in worship of God. These are symbolic representations of those qualities which according to Islam, it is imperative that we personally cultivate. They are a concretization in different visually appreciable forms of the dictates of Islam—a physical affirmation to God that man will organize the moral structure of his life on the same pattern. Although these particular elements are inherent in other modes of Islamic worship, in Hajj, they are more pronounced, more comprehensive, and altogether on a grander scale.
One very important obligation during Hajj is the wearing of unstitched clothing (ihram), for it is inconsistent with Islam that the material distinctions of clothing should set up artificial barriers between the servants of God. Dressed in this way, all men of all countries look alike in identical, simple garments, and no pilgrim may then feel tempted to take pride of place over another.
In Islam, man’s life must rotate around God. Circling the holy Kabah is but a symbolic representation of this. Similarly, running between Safa and Marwa, two hillocks of the region, gives physical expression to the Islamic precept that the true servant of God should come running at his bidding, that he should have an overwhelming feeling of urgency about carrying out God’s commandments. The vocal affirmation of man’s desire to bow to God’s will is the repetition of the words, ‘Labbaik allahumma labbaik’ (Here I am, O Lord, Here I am.) The assembling of the pilgrims on the vast plains of Arafat is an impressive visual reminder of the day when according to Islam, all men will be assembled before God. On the score of wanting man to be intolerant of the devil, Islam is quite positive, and the casting of stones at the symbolic figures of ‘Satan’ gives physical expression to this striving to ward off evil. Perhaps the greatest Islamic imperative is that man should be steadfast in his covenant with God, even at the cost of life and property. The material expression of his adherence to this covenant is the symbolic sacrifice of animals in Mina.
Islam has always set a great value on social harmony. In order, therefore, that all discord should be eliminated, much emphasis is placed upon the individual’s ability to ignore the malevolence of others. The Hajj period, with its assembly at one place of a heterogeneous crowd running into millions, provides a special occasion for the exercise of such self-discipline. It has been ordained then for the duration of the Hajj period when there are bound to be occasions for grievances, that anger, foul talk, fighting, injury to living things, obscenity, or dishonesty will not be indulged in by anyone. God’s servants must treat each other with respect and decency if they expect to have God’s blessings.
Hajj is a complete lesson in leading a God-oriented life. In that it reminds one of the awesome day of Resurrection—a day that could be painful for many—it is a prelude to the attainment of God, exhorting us to strive with all our might to tread the path of righteousness. It warns man that! Satan is his arch-enemy and that he should never allow him to draw near. It conveys the message that if we are anxious I to receive the bounties of God, we should be ready to sacrifice our lives and property for His sake. A grand demonstration of the equality of man, it provides a situation in which being able to bear the disagreeable behaviour of others, and living together in an atmosphere of amity and goodwill, are of paramount importance.
Hajj, in a nutshell, is a complete mode of worship which, if performed in the correct manner, will have a transfiguring effect upon the moral aspects of the affairs of man, be they worldly or religious in nature.
Source: Islam Pocket Guide
Zakat is the fourth ‘pillar’ of Islam. Zakat means setting apart for God every year a certain portion of one’s saving and wealth (generally 2.5 percent) and spending it upon religious duties and on the poor and the needy. The fulfillment of this duty is, in fact, a kind of reminder that all one has is trust in God. Man should, therefore, hold nothing back from God. To whatever one may amass in one’s lifetime, one’s own personal contribution is insignificant. If the Supreme Being, who is at work in the heavens and on the earth, refused to cooperate with man, there would be nothing that the latter could accomplish single-handed. He would not be able to plant so much as a single seed to make things grow. Nor could he set up any industries, or carry out any other such enterprise. If God were to withdraw anyone of His material blessings, all our plans would go awry, and all our efforts would be brought to naught.
Zakat is the practical recognition of this fact through the expenditure of money. Islam requires man to consider his personal wealth as belonging to God and, therefore, to set apart a portion for Him. No maximum limit has been prescribed, but a minimum limit has definitely been fixed. According to statutory zakat, each individual must abide by this and spend a fixed minimum percentage of his wealth every year in the way prescribed by God. In so spending his wealth, he is permitted neither to belittle the recipient nor to make him feel obliged or grateful to himself. His wealth must be given to the needy in the spirit of its being a trust from God which he is making over to the genuine titleholders. He should feed others so that he himself is fed in the Hereafter, and he should give to others so that he himself is not denied succour by God in the next world.
Zakat is a symbol of one’s obligation to recognize the rights of others and to be in sympathy with them in pain or in sorrow. These sentiments should become so deep-rooted that one begins to regard one’s own wealth as belonging, in part, to others. Moreover, one should render service to others without expecting either recognition or recompense. Each individual should protect the honour of others without hope of any gain in return. He should be the well-wisher of not just friends and relations, but of all members of society. Zakat, first and foremost, makes it plain to people that their entire ‘possessions’ are gifts of God, and, secondly, dissuades the servants of God from living in society as unfeeling and selfish creatures. Indeed, throughout their entire lives, they must set aside some portion for others.
On the legalistic plane, zakat is an annual tax, or duty, in essence and spirit: it is recognition on the part of man of the share which God, and other men, have in his wealth.
Source: Islam Pocket Guide
Zakat, or the alms tax, is one of the five basic tenets of Islam. Its payment is obligatory, at the rate of 2.5%, on all wealth that is subject to growth. Eight categories of people, eligible to receive Zakat, have been specified in this verse of the Quran:
“Alms are only for: the poor and the destitute, for those who collect Zakat, for conciliating people's hearts, for freeing slaves, for those in debt, for spending for God's cause and for travellers in need. It is a legal obligation enjoined by God. God is All-knowing and Wise.” (9:60)
So, as is clear from this verse, one of the ways that Zakat can be spent is 'for the cause of God'. Though the words of the Quran are general, the consensus of Muslim theologians is that they refer to holy war: it is those who are voluntarily engaged in holy war, and have not been appointed any salary by the government, who should receive alms given 'for the cause of God'. (Fiqh-us-Sunnah, Vol. I, p. 393)
If we accept this interpretation, then it means that the instruction to give Zakat 'for the cause of God' may, to all intents and purposes, be misapplied. This form of voluntary participation in wars was only possible in ancient times; under modern conditions there is no question of it. In the present age, war has become so complicated and technical that only those who have received regular training are able to take any real part in it: to allow untrained people to enter the field of battle is tantamount to inviting defeat. In other words, only those who are employed by the government can participate in war. According to this interpretation, the above injunction is really no longer applicable.
The words 'for the cause of God' are general in their application. They include any task that is performed for God’s cause, being especially applicable to that work which the Quran calls 'calling to the service of God'. The true objective of Islam is preaching, not fighting. Calling people to submit themselves to God is the Islamic point of departure; war is only resorted to when the other party starts hostilities, and forces the preachers of Islam to take up arms to defend themselves. The Egyptian scholar, Rasheed Raza Misri, has noted in his commentary of the Quran that the words 'for the cause of God' are equally applicable to those who strive to spread the word of God.
The best way to give alms 'for the cause of God' in the present age, is to contribute to the training of preachers, and to their dispatch by Islamic organizations to other lands, and to continue to give financial support to these preachers. (Tafseer Manar)
Source: Spirit of Islam August 2013
Fasting (sawm) is the third pillar of Islam. Right from dawn till dusk, a man who is strictly on a fast will neither eat so much as one morsel of food nor drink so much as one drop of water. By submitting to this discipline, that is, by depriving himself of the prime necessities of life, he learns the valuable lesson of fortitude. With no food and drink, he naturally feels hungry and thirsty, and his strength begins to ebb. The entire routine of his life is severely disturbed and his whole system is upset. But, out of a high sense of discipline, he braves all these difficulties and discomforts, and, remaining alert and never losing heart, he steadfastly discharges his duties. Food and drink may be temptingly placed before him, but, despite an overwhelming urge to have both, he will not even touch them. In this way, he prepares himself for a well-regulated and responsible life, doing only what is his duty and refraining from pernicious acts and habits. He is thus strengthened to continue with his mission in life, no matter how he may be beset by adversity.
God has endowed man with innumerable gifts, but all too often, he takes them for granted without any feelings of gratitude. Countless benefits like the air, the sun, and the water, have been showered upon man, the absence of any one of which would cast his delicately balanced system into a living hell. But because he has received these things without any effort on his part, he sets no great value upon them and hardly ever stops to ponder upon how they came to be his.
It is only when fasting temporarily curbs the satisfaction of his desires that his consciousness of the value of these divine gifts is awakened. When, at sunset, after a whole day’s hunger, thirst, and the accompanying discomfort and fatigue, a man begins to eat and drink, he becomes fully aware of his utter dependence on God’s bounty. He is then filled with gratitude towards God and the realization comes to him that, even were he to lay down his life for this Bountiful Creator, the price he should have to pay would not be too high.
Source: Islam Pocket Guide
Prayer, the second pillar of Islam, entails the worship of God five times a day in the prescribed manner. This mode of worship, laid down for mankind by God through His Prophet, is so all-embracing that one cannot imagine any superior way of worshipping the Almighty.
When the time for prayer comes, the greatness of God is proclaimed in the call to prayer, and the faithful are instructed to assemble for prayer as a matter of their own spiritual uplift. They then perform their ablutions—in so doing reviving their sense of cleanliness—and, fixing their minds on God, they make their way to the mosque, where they all offer prayers together. The prayers are led by an Imam, under whose guidance Muslims are shown how they should lead their lives. In the same way as the congregation make the Imam their leader in prayers, so should all Muslims unite around the Prophet, making him the focal point of their social existence.
The prayer has various stages: bowing low, prostrating oneself, and standing and kneeling before God. In assuming these various postures, the congregation demonstrate their submission to the Lord. When they stand, hands joined in prayer, when they bow low, when they sit reverently before the Lord, when they touch the ground with their foreheads, with each posture they adopt, they renew their covenant of submission to God.
During the prayers, an excerpt from the Quran is read out. One amazing attribute of the Quran is that, no matter which part is chosen and how much of it is recited, its message is clearly conveyed. This is because each page of the Quran is like a summary of the whole. In this way, any short excerpt from the Quran recited in prayer suffices to show what pleases and what displeases the Almighty.
Besides this, the prayers include praise and remembrance of God, supplications to Him, and the expression of goodwill towards the Prophet and all believers. The prayers then end with a message of peace to all mankind. Thus constituted, they are both an act of worship and a reminder of God’s commandments. They give solace to believers while creating social consciousness and unity in their ranks. Prayer is not only a symbol of Islamic life but also inculcates self-discipline among Muslims. Although the most important aspect of prayer is it’s being the main point of spiritual contact with God, it also has valuable lessons for us on how to conduct ourselves in our daily lives.
The important thing about prayer is that it induces the correct attitude in the devotee, as though the spirit of his prayers were keeping a watchful eye on everything he says and does. When going about his worldly affairs, it is as if the whole world were a mosque; his actions, therefore, at all times and in all places cannot be other than in consonance with what his worship requires of him.
Source: Islam Pocket Guide
Acceptance of God as one’s Lord is like making a covenant to place Him at the central point in one’s life, so that He may become the pivot of one’s thoughts and emotions. It means entrusting oneself to Him entirely and focusing upon Him all one’s hopes and aspirations, fears and entreaties. Then, instead of living for worldly things, one will live for one’s Sustainer. He will thus become all in all in one’s life.
Every man, big or small, lives for something or the other which is material in this everyday world of ours. But this is to live in ignorance—trying to build one’s nest on branches that do not exist. A truly worthy life is that which is lived for one’s Lord, with no support other than Him. Man should live in remembrance of God. His name should be on his lips as he wakens and as he sleeps. As he halts or proceeds on his way, he should live in the trust of God, and when he speaks or remains silent, it should be for the pleasure of his Lord.
Faith in God is like the electric current which illuminates the whole environment and sets all machines in motion. When a man finds the link of faith to connect him to God, he experiences just such an illumination from within sudden and all-embracing. His latent spirit is then awakened and his heart is warmed by his new-found faith.
Faith in God means faith in a Being who is at once Creator, Master, and Sustainer of all creation. Everything has been made by Him and Him alone and receives eternal sustenance from Him. There is nothing that can exist without Him. Consciousness of this and faith in God go hand in hand. As a consequence, a man of faith begins to look upon himself as a servant of God. In each and every thing he witnesses the glory of God, and every blessing he receives strikes him as a gift from God.
Man’s discovery of faith instills in him the conviction that a day must come when the unseen God—the great orchestrator of all events in the Universe—will make Himself manifest, so that man will see and believe tomorrow what he fails to see and, therefore, questions, today. His belief tells him that the manifestation of the Creator and Master will be like the brightness of the sun after the darkness of the night—the manifestation, indeed, of an omniscient Judge and Arbiter.
Source: Islam Pocket Guide
Faith is the first pillar of Islam. For its manifestation one is required to utter his faith in the oneness of God and the prophethood of Muhammad. But its spirit lies in its acceptance. Through this article of faith, a man accepts God and all His attributes. He also accepts that God has sent Muhammad to this world as the eternal guide for all mankind. If this reality reaches one’s heart, it becomes a part of his being. His heart opens to the truth and reality. He is transformed into a man who will overcome any obstacle to reach the truth.
What is the spirit of Salah? Its manifestation is the daily five times prayers but the spirit is humility. A man performing the salah bows before his Creator and thereby creates a sense of humility within himself. A man who is fired by this spirit will be devoid of pride and ego. He will develop a quality of humility and will be far removed from a false sense of pride and importance.
What is the spirit of Zakat? Its manifestation is giving a fixed amount in alms annually, but the spirit behind is the service of mankind. A man who gives alms will develop a zeal in himself to do good to others. He would like to live a life that is most useful to others.
What is the spirit of Hajj? Its manifestation is the annual ritual. But its spirit is unity and solidarity. A man who performs the Hajj in its real spirit will do away with the feelings of opposition. He will live in unity and harmony even in the face of provocation.
What is the spirit of Fasting? Its manifestation is fasting in the month of Ramadan. But the spirit is to endure. A man who keeps fast will soon learn to tolerate even unpleasant situations. He will ignore what may be objectionable and concentrate on the positive aspects of the matter.
Those who adhere to these five pillars of Islam only to the extent of their manifestations will find that their lives are devoid of the spirit of these pillars.
For example, they will repeat the words accepting the oneness of God and the prophethood of Muhammad, but beyond these words when they are confronted with truth, they will not accept it, because they have not understood the spirit of what they repeat. They will go through the ritual of prayer (Namaz) but once outside the mosque, they will not be able to display humility in their interaction with others. The reason for this is that they have not imbibed the spirit of Namaz.
Likewise, those who take out a fixed amount as alms (Zakat), will not show any compassion while dealing with others. Because the spirit of Zakat is missing. They will go for Hajj, perform the rituals, and come back. But they will not be ready to ignore the complaints of others and forge a unity because the true spirit of Hajj has not touched them. During the month of Ramadan, they will keep the ritual fast. But when they are required to show patience, they will be found lacking. They will be easily provoked. The reason for this is that they have not understood the spirit behind the fasting.
Anyone who has adhered to the five pillars of Islam is a faithful Muslim. He has made himself entitled to God’s bounty, in this world as well as in the world hereafter. But the five pillars of Islam have to be accepted in their manifestations and spirits. The rewards, which have been promised, are for their complete and not partial adherence.
Source: Spirit of Islam December 2018
The Prophet Muhammad has said, “Islam has been built on five pillars: testifying that there is no god but God and that Muhammad is the Messenger of God; saying prayers; paying the prescribed charity (zakat); making the pilgrimage to the House of God in Makkah and fasting in the month of Ramadan.”
Although a building is composed of many parts, what really holds up the entire structure is its pillars. If they are strong, the whole structure will be sound. But should they be weak, the entire edifice will crumble. Those who support the edifice of Islam are of immense strength, but they must, first of all, be raised up by its adherents if they are to support its structure.
Man’s life is like a piece of land on which he must build a house to God’s liking. His first step must be to set up these five sturdy pillars, without which Islam cannot raise itself up either at the individual or at the community level. These five pillars—faith, prayers, fasting, charity, and pilgrimage—are meant to engender in man a lifelong piety and devotion to God.
Faith (iman) means belief in divine truths. Prayer, in essence, means bowing before the glories of God, so that any sense of superiority a man may have will be dispelled. Fasting (sawm), with its emphasis on abstinence, builds up patience and fortitude. Charity (zakat) entails the recognition of others’ needs so that what has been given to mankind by God may be equitably shared. Pilgrimage (hajj) is a great rallying of God’s servants around Him. These are not merely empty rituals, but the exercise of positive virtues, the quintessence, in fact, of those qualities which our Lord wishes to be inculcated in us. If we can cultivate them, we shall be deemed to possess the divine characteristics so cherished by Islam. Thus it is true to say that faith, humility, fortitude, recognition of the rights of others and unity are the pillars on which rests the entire edifice of Islam.
Source: Islam Pocket Guide
Abdullah Bin Umar said that the Messenger of Allah said: The foundation of Islam has been laid on five principles; to bear witness that there is no God but Allah and that Muhammad is His prophet; to offer prayer (Namaz); to give alms (Zakat); to perform Hajj and to keep fast during Ramadan.
According to this Hadith, these five principles form the pillars of Islam. Like a mansion stands on pillars so does the Islamic faith stand on these tenets. Outwardly these five principles are names given to certain practices, like, repeating the words accepting the oneness of God and the prophethood of Muhammad, going through the rituals of the prayers (Namaz), giving the prescribed amount of alms (Zakat), performing the Hajj and to observe the fast of Ramadan. But the manifestation of these rituals is not the sole aim; it is the spirit behind them, which is the real aim. Outward manifestation is just one part of the truth, the best way to observe these rituals is in which you get to the reality.
These principles are principles of Islam only as long as their manifestation and spirit are interwoven. Without the spirit, the form is as good as its not being there at all.
Source: Spirit of Islam October 2018
Eid al-Fitr, the day of the festival, also gives us a faint taste and semblance of the life Hereafter. It reminds us of the joys and pleasures of the Hereafter promised to a believer who has successfully passed this worldly test.
A true believer, having undergone the period of fasting in a most sincere manner, gets the feeling of the Hereafter as soon as the month of Ramadan is over and the celebrations for Eid are underway. He feels as if he is being entertained as a guest by God Himself.
From the depths of his being, his heart cries out: ‘O God, as You have helped me carry out the injunctions of fasting and at the culmination of the month, have bestowed on me the joys of Eid, accept this life of mine as one spent in fasting and bestow on me the delights of Paradise. Include me amongst the list of persons who have been bestowed the life of Paradise by opening Thy gates of mercy!’
The message of Eid fosters the rekindling of our faith and the opening of new vistas and an entirely fresh and innovative approach to the struggles of life which would culminate by the grace of God with the rewards of everlasting Paradise.
Source: Spirit of Ramadan
Eid al-Fitr is celebrated by sharing happiness with the rest of mankind. It should also not be forgotten that real happiness lies in sharing with others the bounties that God has given us. We should not forget those who are afflicted with poverty, ignorance, disease, and other misfortunes. That is why charity has been held obligatory before the Eid prayers. The needs of fellow human beings should never be ignored. For, the real essence of Eid lies in spreading happiness and love all around us, which can be fulfilled only when we help the poor and the needy. It is incumbent on us to give alms (sadaqah fitr) on this festival. Alms should be given well before Eid day so that the poor may take part in the celebrations as well.
In this sense Zakat al-Fitr is specifically related to the month of fasting and is given before the special Eid prayer.
According to a Hadith reported by Ibn 'Abbas: The Prophet made Zakat al-Fitr obligatory for the fasting person to keep him from idle talk and indecent conversation and to provide food for the needy. Discharging the duty before the prayer is an accepted Zakat while discharging it after the prayer is just sadaqah (voluntary charity). (Sunan Abu Dawud, Hadith No. 1609)
Zakat al-Fitr perfects the fast of Ramadan and purifies the fast of any indecent act or speech. It is obligatory on all Muslims: young, old, male and female. Every Muslim who possesses over and above what is needed as basic food for the duration of one day and night must pay Zakat al-Fitr for himself and his dependents and distribute it amongst the poor and needy. The earlier it is given the easier it is for them to make arrangements, so that they may also take part in the celebrations of Eid without any difficulties.
Source: Spirit of Ramadan
Zakat-al-Fitr is specifically related to the month of fasting and is given before the special Eid prayer. The reason for this Zakat is two-fold. According to a Hadith reported by Ibn 'Abbas: The Prophet made Zakat al-Fitr obligatory for the fasting person to keep him from idle talk and indecent conversation and to provide food for the needy. Discharging the duty before the prayer is an accepted Zakat while discharging it after the prayer is just sadaqah (voluntary charity).
In its external form then, Zakat is an annual tax. But, in essence it is the principle on which God and his creatures have a right to a share in one’s property.
Zakat-al-Fitr perfects the fast of Ramazan and purifies the fast of any indecent act or speech. It is obligatory on all Muslims: young, old, male and female. Every Muslim who possesses over and above what is needed as basic food for the duration of one day and night must pay Zakat-al-Fitr for himself and his dependents and distribute it amongst the poor and needy. The earlier it is given the easier it is for them to make arrangements, so that they may also take part in the celebrations of Eid without any difficulties.
Source: Spirit of Islam July 2014
Eid-ul-Fitr may be a Muslim festival, but Muslims, like other communities, live in a society, in a neighbourhood. This makes Eid-ul-Fitr automatically a social festival. Therefore, Muslims meet not only with their religious brothers, but also with neighbours of other denominations and with their colleagues at work or in business. It is this social aspect of Eid-ul-Fitr that has led to the practice of Eid Milan.
Muslims observe Eid Milan (get together on Eid day) by inviting their neighbours and others to spend some time with them. In this sense Eid-ul-Fitr promotes social harmony.
Like other festivals, Eid-ul-Fitr cannot be observed in isolation. It is but natural that the festival begins as a Muslim tradition but, in practice, it turns into a social festival. During their preparation of Eid, they are bound to meet their fellow brethren. Then when they leave their homes to go to mosques, they again meet other members of society. Thus, every activity of Eid-ul-Fitr automatically turns into a social activity. In this sense the observation turns into a human festival rather than a Muslim festival, sometimes directly and sometimes indirectly.
Eid-ul-Fitr has a form, but at the same time there is a spirit inherent in all the festivity. In terms of form it may seem to be a limited festival, but in terms of spirit it is a universal festival. If Eid-ul-Fitr is observed in its true spirit, it will energize the whole community, bringing people together in harmony and gratitude. Eid-ul-Fitr therefore truly means Eid-ul-Insaan or a festival of humankind.
Source: Spirit of Islam May 2018
Fasting in the month of Ramazan is not simply giving up food. In fact, it symbolizes abstention from all kinds of practices that are unlawful in Islam. The Arabic word for fasting is ‘sawm’ which means abstinence. Abstaining from food and water in the daytime during Ramazan reminds Muslims that they have to lead their lives with a sense of responsibility. They have to remind themselves that, in the present world, they have to adopt a life of abstinence, taking something and leaving something. This is the true spirit of Ramazan.
Then comes the festival of Eid-ul-Fitr, a symbolic reminder of the fact that one who leads a responsible life in this world will be rewarded with a life of happiness in eternal Paradise. Eid-ul-Fitr also has a social connotation. On this day Muslims go out of their homes, offer a congregational prayer, meet their neighbours, exchange good wishes with other people and enjoy special food. All these activities are reminders of life in Paradise.
Eid-ul-Fitr may be a Muslim festival, but Muslims, like other communities, live in a society, in a neighbourhood. This makes Eid-ul-Fitr automatically a social festival. Therefore, Muslims meet not only with their religious brothers, but also with neighbours of other denominations and with their colleagues at work or in business. It is this social aspect of Eid-ul-Fitr that has led to the practice of Eid Milan. Muslims observe Eid Milan (get together on Eid day) by inviting their neighbours and others to spend some time with them. In this sense Eid-ul-Fitr promotes social harmony.
Like other festivals, Eid-ul-Fitr cannot be observed in isolation. It is natural that the festival begins as a Muslim tradition but, in practice, it turns into a social festival. During their preparation for Eid, they are bound to meet their fellow brethren. Then when they leave their homes to go to mosques, they again meet other members of society. Thus, every activity of Eid-ul-Fitr automatically turns into a social activity. In this sense, the observation turns into a human festival rather than a Muslim festival, sometimes directly and sometimes indirectly.
Eid-ul-Fitr has a form, but at the same time, there is a spirit inherent in all the festivity. In terms of form, it may seem to be a limited festival, but in terms of spirit, it is a universal festival. If Eid-ul-Fitr is observed in its true spirit, it will energise the whole community, bringing people together in harmony and gratitude. Eid-ul-Fitr therefore truly means Eid-ul-Insaan or a festival of humankind.
Source: Spirit of Islam June 2017
Eid al-Adha is the second of the two festivals celebrated by Muslims worldwide. It is not only a celebration but a reminder of the spirit that each believer must adopt in his life. The special day begins with two units of namaz, to remind the believer of his duty towards God, his fellow human beings, and of his pledge to lead a pious life. This festival is a celebration of the Prophet Abraham’s sacrifices in the way of God. The festivities last for three days.
The celebration is a tribute to the Prophet Abraham’s unwavering faith in God. Prophet Abraham is the common patriarch of the Abrahamic religions, including Judaism, Christianity, and Islam. Abraham and his son Ishmael were both Messengers of God. Together, they built the Kabah in Makkah. Abraham established the rites of Hajj—the pilgrimage to Makkah—by calling humankind to the house of God.
God tested Abraham by asking him, in a dream, to sacrifice his son, Ishmael. When Abraham told his son about his dream, the latter replied, “O my father, do as you are commanded; and God willing, you will find me steadfast.” Abraham then led his son for the sacrifice. At that moment God called out to Abraham that he had already fulfilled His command. It had been a great trial of Abraham’s intention and God accepted this as his sacrifice. God sent a ram to be sacrificed instead.
After the fulfillment of God’s commands, Abraham was made a leader of humankind.
Abraham is an example of complete submission and devotion to God. His life embodies the abnegation of his will in obedience to God’s command. Just like Abraham, believers must be ever willing to forsake everything for the greater good.
This great act of Abraham is remembered by all Muslims every year on the 10 Dhul Hijjah (twelfth month of the Muslim lunar calendar), the day that concludes the main rites of the Hajj. On the occasion of Hajj, Muslims from all over the world throng to Makkah to emulate Abraham. There the pilgrims perform the animal sacrifice as Abraham did.
The feast of sacrifice reminds Muslims of Abraham’s readiness to sacrifice his beloved son. In a similar vein, believers reaffirm their belief in God and pledge themselves to parting with their precious belongings, if there is a need for it. The Quran describes these sentiments: “Truly my prayers, my sacrifice, my life and my death all belong to God, the Lord of the worlds.” (6: 162)
At the culmination of the Hajj rites, the pilgrims walk around the Kabah seven times, all the while praying and concentrating only on God. The pilgrims pray in the same language, Arabic, thus fostering universal love and brotherhood during Hajj. Of all the Muslim acts of worship, the Hajj is the most prominent. In one Hadith, the Prophet of Islam called it the ‘supreme act of worship’. It is not just the rituals that make it so, rather it is the spirit in which the Hajj is performed that is important. It is pertinent to relive the true spirit of worship that rests on introspection, self-purification, and embarking on a journey of leading a God-oriented life.
Source: Spirit of Islam September 2020
The spirit of Eid al-Adha is a combination of two important states of mind—modesty through prayer and selflessness through sacrifice.
Prayer inculcates modesty in a person. A Muslim offers two units of namaz in the mosque. Besides the other prayers, the namaz of Eid includes the takbir which is recited more than once. Takbir means ‘God is great.’ The true significance of this takbir is that ‘God is great, and I am not great.’ So, the essence of takbir is modesty. In prayer as in all aspects of our lives, we should relate to God through humility and modesty, as God’s servants.
God is Great, and we are not great. God is the Giver, and we are recipients. In this sense, the only appropriate way to relate with God is through modesty. Even the word ‘Islam’ has the connotation of modesty. The word Islam means ‘submission’ or ‘surrender’. And submission or surrender indicates modesty. This means that Islam is a religion of modesty.
Modesty is, in fact, the culture of the universe. In the vast space, there are numerous bodies, and all of them are moving according to a destined path. They never stray outside their orbit. All the planets and stars, including our earth, are moving in a completely controlled and orderly way. They modestly follow the command of God. None of them ever rebels. None of them goes against the law of nature. They all wilfully submit to the law of nature. The whole universe presents a picture of modesty. Following the dictates of nature and Islam, man must also remain modest, both in front of God and to his fellow human beings.
The second important spirit of Eid al-Adha is sacrifice. This is an annual re-enactment of Prophet Abraham’s actions. Prophet Abraham dedicated his entire life to the cause of God. The full extent of Abraham’s dedication was demonstrated by his readiness to sacrifice even his own son for God. Every Muslim symbolically re-enacts their readiness to sacrifice for the cause of God on this day, as did the family of Abraham—the father, Abraham, the son, Ishmael, and the mother, Hajira. Referring to sacrifice, the Quran states:
“Their flesh and blood do not reach God: it is your piety that reaches Him.” (22:37)
From this verse of the Quran, it is clear that while it appears the animals are being presented before God, in reality, it is human beings who are presenting themselves before Him. In other words, through sacrifice we express our determination to slice off our egos for the sake of God, to sacrifice our own personal interests, and be firmly established in the path of righteousness. It is on these two fundamentals—humility and sacrifice—that the entire edifice of the faith stands.
Source: Spirit of Islam October 2018
Eid al-Adha is celebrated in the Islamic month of Zul Hijjah. ‘Eid al-Adha’ literally means ‘Eid of sacrifice’, as Muslims symbolically sacrifice an animal as an act of ‘qurbani’. It is a symbolic rehearsal of high values of faith, and it is required that these values be translated into practical life all year round.
Two practices are performed by Muslims on Eid al-Adha: congregational prayer in the mosque and the sacrificing of an animal. These two practices reflect the basic spirit of this festival, which is a combination of two important states of mind, modesty through prayer and selflessness through sacrifice.
Prayer inculcates modesty in a person. A Muslim offers two units of namaz in the mosque. Besides the other prayers, the namaz of Eid includes the ‘takbir’ which is recited more than once. Takbir means ‘God is great.’ The true significance of this takbir is that ‘God is great, and I am not great.’ So, its essence is modesty. Believers must modestly follow the command of God.
Animal sacrifice is performed on Eid al-Adha, as an annual re-enactment of Prophet Abraham’s actions. Prophet Abraham dedicated his entire life to the cause of God. The full extent of Abraham’s dedication was demonstrated by his readiness to sacrifice even his own son for God. Every Muslim symbolically re-enacts his readiness to sacrifice for the cause of God on this day. We must understand that a believer is presenting himself to God Almighty through this action. He is promising God that he will sacrifice his own ego for the sake of God, he will act with justice with others for the sake of God, and he will adhere firmly to righteousness.
Source: Spirit of Islam December 2018
The method of divorce over a period of three months was devised so that if the husband, in a fit of anger, wants to divorce his wife but later, when his temper cools down, changes his mind and wants to carry on with the marriage, he can do so. If his utterance of divorce is not out of anger but is a planned step where all possible means of reconciliation have proved futile, and with all sincerity thinks that divorce is the only option left, then he has to wait till the third month in order for it to take effect. This pragmatic method of divorce was followed in the early period of Islam. But towards the end of the period of the first Caliph, Abu Bakr, some men, out of anger, began issuing three utterances of divorce in one sitting. At this time, this practice was an exception, but by the time of the latter half of the period of the Caliphate of Umar, the second Caliph, it had become increasingly common.
In the face of this, and in his capacity as Caliph, Umar decided to take action against this misuse of the law. And so, in the case of some men, he accepted their issuing three utterances of divorce in one sitting as constituting an irrevocable divorce. But, along with this, he also arranged for these men to be punished.
However, this method of divorce remains fairly widespread today, especially in the Indian subcontinent. Men arbitrarily utter the word talaq three times in one breath, often in anger. This is a misuse of Shariah laws and is a grave sin on the part of the husband. This practice has become very common today, and it urgently demands that the position of the Shariah on the matter be clarified.
One way out of this dilemma is to consider that the utterance of the word talaq three times by the husband in a fit of excess emotion or anger to be equal to just one utterance. If the husband was not serious about the divorce, then he can revoke it soon after. And, if he actually wishes to divorce his wife, then he should do it according to the method prescribed by the Quran, over a period of three months.
Source: Spirit of Islam April 2014
