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| Al-Arbain An-Nawawiyah. |
الحديث الثالث: ]أركانُ الإسلام[
عَنْ أبي عبد الرحمن عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ: شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَحَجِّ الْبَيْتِ، وَصَوْمِ رَمَضَانَ،
رَوَاهُ الْبُخَارِيُّ
وَمُسْلِمٌ. [1]
Translation:
"From Abu Abdurrahman Abdullah ibn Umar ibn al-Khattab (may Allah be pleased with both of them), he said: I heard the Messenger of Allah (peace and blessings be upon him) say: "Islam is built upon five (pillars): (1) Testifying that there is no god but Allah and that Muhammad is His servant and Messenger, (2) establishing prayer, (3) giving zakat, (4) performing Hajj to the House (Kaaba), and (5) fasting during Ramadan." (Narrated by al-Bukhari and Muslim).
This hadith contains essential knowledge about the religion of Islam. The Prophet Muhammad (peace be upon him) explained that Islam is founded upon five principles: the testimony of faith (shahada), performing the five daily prayers (salat), giving mandatory charity (zakat), making the pilgrimage to the House of Allah (Hajj), and fasting during the month of Ramadan. These five components are summarized by scholars as the Pillars of Islam.
However, there is another important matter in Islam through which the religion is established, visibly upheld, and through which disbelievers can be overcome—that is jihad. So why didn’t the Prophet (peace be upon him) include jihad explicitly in this hadith?
According to Shaykh Abu al-Abbas Ahmad ibn Umar ibn Ibrahim al-Qurtubi, the reason is because these five acts mentioned in the hadith are obligatory on every individual (fard 'ayn) who meets the necessary conditions, and these obligations never cease. As for jihad, it is a collective obligation (fard kifayah), which may not be required at all times. [2]
However, there is another important matter in Islam through which the religion is established, visibly upheld, and through which disbelievers can be overcome—that is jihad. So why didn’t the Prophet (peace be upon him) include jihad explicitly in this hadith?
According to Shaykh Abu al-Abbas Ahmad ibn Umar ibn Ibrahim al-Qurtubi, the reason is because these five acts mentioned in the hadith are obligatory on every individual (fard 'ayn) who meets the necessary conditions, and these obligations never cease. As for jihad, it is a collective obligation (fard kifayah), which may not be required at all times. [2]
In fact, some scholars have stated that the obligation of jihad was lifted after the conquest of Mecca (Fath Makkah), except in three specific cases:
- If the enemy attacks Muslim lands.
- If the Muslim leader orders a group or part of the Muslims to fight.
- If a Muslim has already joined the army on the battlefield.
- If the enemy attacks Muslim lands.
- If the Muslim leader orders a group or part of the Muslims to fight.
- If a Muslim has already joined the army on the battlefield.
1. Testimony of Faith (Shahada)
The two declarations of faith include belief in Allah and belief in the Prophet. This is the essence of Islam—acknowledging that Allah is One, without partners or equals, and believing that Muhammad (peace be upon him) is His Messenger and the noblest of all creation. These two declarations are inseparable; belief in Allah necessitates belief in His Messenger. If someone believes in Allah but denies the Prophethood of Muhammad, their shahada is invalid and not accepted.2. Establishing Prayer (Salat)
This refers to the obligatory prayers. The Prophet (peace be upon him) said: حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى، ثنا عَبْدُ الرَّزَّاقِ، أَنَا مَعْمَرٌ، عَنْ عَاصِمِ بْنِ أَبِي النَّجُودِ، عَنْ أَبِي وَائِلٍ، عَنْ مُعَاذِ بْنِ جَبَلٍ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: أَلَا أُخْبِرُكُمْ بِرَأْسِ الْأَمْرِ وَعَمُودِهِ؟ قُلْتُ: بَلَى يَا رَسُولَ اللَّهِ، قَالَ: رَأْسُ الْأَمْرِ الْإِسْلَامُ، وَعَمُودُهُ الصَّلَاةُ. [3]
"Narrated to us by Muhammad bin Yahya, who said: Abdurrazzaq narrated to us, who said: Ma'mar informed us, from 'Asim bin Abi al-Najud, from Abu Wail, from Mu'adh bin Jabal, that the Prophet (peace and blessings be upon him) said: "Shall I not inform you about the foundation of the matter (of religion) and its pillar?" I said: "Yes, O Messenger of Allah." He said: "The foundation of the matter is Islam, and its pillar is the prayer."."
Just as a building cannot stand without pillars, the religion of Islam cannot be upheld without prayer. Because of its high status, Shaykh Ali al-Qari stated:
وَلِذَا سُمِّيَتْ أُمَّ الْعِبَادَاتِ كَمَا سُمِّيَتِ الْخَمْرُ أُمَّ الْخَبَائِثِ، [4]
"Prayer is called the ‘mother of all worship’, just as khamr is referred to as the ‘mother of all evils’.”
Prayer holds a central place in Islam. Its abandonment leads to severe consequences, as reflected in the following hadiths:
Prayer holds a central place in Islam. Its abandonment leads to severe consequences, as reflected in the following hadiths:
حَدَّثَنَا أَبُو غَسَّانَ الْمِسْمَعِيُّ، حَدَّثَنَا الضَّحَّاكُ بْنُ مَخْلَدٍ، عَنِ ابْنِ جُرَيْجٍ، قَالَ: أَخْبَرَنِي أَبُو الزُّبَيْرِ، أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: بَيْنَ الرَّجُلِ وَبَيْنَ الشِّرْكِ وَالْكُفْرِ تَرْكُ الصَّلَاةِ. [5]
"Narrated to us by Abu Ghassan al-Misma‘i, who said: al-Dahhak bin Makhlad narrated to us, from Ibn Juraij, who said: Abu al-Zubayr informed me that he heard Jabir bin Abdullah say: I heard the Messenger of Allah (peace and blessings be upon him) say: “The boundary between a person and shirk (polytheism) and kufr (disbelief) is the abandonment of prayer.”."
حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، قَالَ: أَخْبَرَنَا سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ، عَنْ مَكْحُولٍ، عَنْ أُمِّ أَيْمَنَ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: لَا تَتْرُكِ الصَّلَاةَ مُتَعَمِّدًا، فَإِنَّهُ مَنْ تَرَكَ الصَّلَاةَ مُتَعَمِّدًا فَقَدْ بَرِئَتْ مِنْهُ ذِمَّةُ اللهِ وَرَسُولِهِ. [6]
"Narrated to us by al-Walid bin Muslim, who said: Sa‘id bin Abd al-‘Aziz informed us, from Makhul, from Umm Ayman, that the Messenger of Allah (peace and blessings be upon him) said: “Do not deliberately abandon the prayer. Indeed, whoever deliberately abandons the prayer has certainly removed himself from the protection of Allah and His Messenger.”."
3. Giving Zakat
This refers to obligatory charity (almsgiving). Linguistically, zakat means increase and growth/development. Terminologically, it is defined as:إخراج جزء مقدر من مال مخصوص إلى جهة مخصوصة على جهة القربة. [7]
“Zakat is the act of giving a specific portion of certain wealth to designated recipients as a form of drawing closer to Allah (Exalted is He).”
4. Performing Hajj to the House of Allah (Ka‘bah)
Hajj was made obligatory for all Muslims in the year 6 AH, though some scholars state it was in the year 9 AH. [8] Linguistically, hajj means intention. Terminologically, it is defined as:قصد المسجد الحرام وما حوله لأداء النسك. [9]
“To intentionally (with the intention) visit the Masjid al-Haram and the surrounding places (such as Arafah, Mina, Muzdalifah) to perform the rites (specific acts of worship during Hajj and Umrah).”
5. Fasting during Ramadan
Allah (Exalted is He) says in Surah Al-Baqarah, verse 185:شَهْرُ رَمَضَانَ الَّذِيْٓ اُنْزِلَ فِيْهِ الْقُرْاٰنُ هُدًى لِّلنَّاسِ وَبَيِّنٰتٍ مِّنَ الْهُدٰى وَالْفُرْقَانِۚ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ ۗ وَمَنْ كَانَ مَرِيْضًا اَوْ عَلٰى سَفَرٍ فَعِدَّةٌ مِّنْ اَيَّامٍ اُخَرَ ۗ يُرِيْدُ اللّٰهُ بِكُمُ الْيُسْرَ وَلَا يُرِيْدُ بِكُمُ الْعُسْرَ ۖ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللّٰهَ عَلٰى مَا هَدٰىكُمْ وَلَعَلَّكُمْ تَشْكُرُوْنَ.
“The month of Ramadan is the month in which the Qur'an was revealed, as guidance for mankind and clear proofs of that guidance and the criterion (between right and wrong). So whoever among you is present during the month, let him fast. And whoever is ill or on a journey, then (let him fast) the same number of days (he missed) on other days. Allah intends ease for you and does not intend hardship for you. And (He wants) you to complete the number (of days) and to glorify Allah for having guided you, so that you may be grateful.”
Fasting (sawm) linguistically means self-restraint. Terminologically, it is defined as:
إمساك ما بين طلوع الفجر وغروب الشمس عن المفطرات الشرعية بنية القربة. [10]
“To abstain from all things that invalidate the fast, from the break of dawn until sunset, with the intention of drawing closer to Allah (Exalted is He).”
The word Ramadan is the name of a well-known Islamic month. It was named Ramadan because of the intense heat of the ground (from the sun) at the time the name was given. Fasting during the month of Ramadan was made obligatory for all Muslims in the 2nd year of Hijrah. [11]
The word Ramadan is the name of a well-known Islamic month. It was named Ramadan because of the intense heat of the ground (from the sun) at the time the name was given. Fasting during the month of Ramadan was made obligatory for all Muslims in the 2nd year of Hijrah. [11]
Conclusion of the third hadith in al-Arba'in al-Nawawiyyah regarding the pillars of Islam: This hadith explains that Islam is built upon five pillars: the testimony of faith (shahadah), prayer (salat), almsgiving (zakat), pilgrimage (hajj), and fasting during Ramadan (sawm). These five pillars are individual obligations (fard 'ayn) for every Muslim who meets the conditions. Their status is fixed and encompasses both aspects of belief and outward practice. They serve as the identity and a condition for the completeness of a person's Islam.
Author : Mushpih Kawakibil Hijaj.
This text was translated from Indonesian to English using ChatGPT.
References:
[1] Imam al-Nawawi & Ibn Rajab. al – Arba’un an – Nawawiyah ma’a Ziyadat Ibn Rajab. [n.p.: n.p., n.d.], p. 7. Transcribed from Maktabah Shamila, published on 4 Rajab 1440 AH.
[2] Abu al-Abbas Ahmad bin Umar bin Ibrahim al-Qurtubi. Al-Mufhim lima Ashkala min Talkhis Kitab Muslim. Beirut-Damascus: Dar Ibn Kathir - Dar al-Kalam al-Tayyib, 1417 AH / 1996 CE, vol. 1, p. 168.
[3] Abu Abdullah Muhammad bin Nasr al-Marwazi. Ta'zim Qadr al-Salah. Madinah al-Munawwarah: Maktabah al-Dar, 1406 AH, vol. 1, p. 219.
[4] Ali al-Qari. Mirqat al-Mafatih Sharh Mishkat al-Masabih. Beirut: Dar al-Fikr, 1422 AH, vol. 1, p. 68.
[5] Muslim bin al-Hajjaj. Sahih Muslim. Beirut: Dar Ihya al-Turath al-Arabi, n.d., vol. 1, p. 88.
[6] Ahmad bin Hanbal. Musnad al-Imam Ahmad bin Hanbal. [n.p.]: Mu’assasah al-Risalah, 1421 AH, vol. 45, p. 357.
[7] Najmuddin Sulaiman bin Abd al-Qawi al-Tufi. Al-Ta‘yin fi Sharh al-Arba‘in. Beirut: Mu’assasah al-Rayan, 1419 AH, vol. 1, p. 79.
[8] Imam al-Nawawi. Al-Minhaj Sharh Sahih Muslim bin al-Hajjaj. Beirut: Dar Ihya al-Turath al-Arabi, 1392 AH, vol. 1, p. 178.
[9] Najmuddin Sulaiman bin Abd al-Qawi al-Tufi. Al-Ta‘yin fi Sharh al-Arba‘in. Beirut: Mu’assasah al-Rayan, 1419 AH, vol. 1, p. 80.
[10] Najmuddin Sulaiman bin Abd al-Qawi al-Tufi. Al-Ta‘yin fi Sharh al-Arba‘in. Beirut: Mu’assasah al-Rayan, 1419 AH, vol. 1, p. 80.
[11] Imam al-Nawawi. Al-Minhaj Sharh Sahih Muslim bin al-Hajjaj. Beirut: Dar Ihya al-Turath al-Arabi, 1392 AH, vol. 1, p. 178.