Sha’ban 3, 1447 (January 22, 2026)
Assalaamun Alaykum Warahmatullah Taallah Wabarakatuhu
*Reflecting on the Five Pillars of Islam*
All praise belongs to Allah, the Sustainer of the heavens and the earth. We praise Him, seek His assistance, and ask for His forgiveness. We turn to Him in repentance and seek His protection from the evil within ourselves and from the consequences of our deeds. Whoever Allah guides, none can lead astray, and whoever He allows to stray, none can guide. I testify that there is no deity worthy of worship except Allah alone, without any partner, and I testify that Muhammad (peace and blessings be upon him) is His servant and His Messenger.
Dear brothers and sisters,
Islam is not a faith of confusion or disorder. It is a religion built upon clear and firm foundations known as the Five Pillars of Islam.
These pillars are acts of worship that nurture faith, refine character, and organize the believer’s relationship with Allah and with society.
The first pillar is the Shahādah, the testimony of faith: that there is no god but Allah and that Muhammad (peace be upon him) is the Messenger of Allah. This declaration establishes pure monotheism and frees the human heart from all forms of false worship. It is a lifelong commitment to worship Allah alone and to follow the guidance and example of the Prophet Muhammad in belief, conduct, and morality.
The second pillar is Ṣalāh, the five daily prayers. Prayer is the spiritual heartbeat of the Muslim. It renews faith, disciplines the soul, and keeps the believer mindful of Allah throughout the day and night. Through Ṣalāh, we learn humility, punctuality, and reliance on Allah. When prayer is observed sincerely, it protects the heart from corruption and guides behavior toward righteousness.
The third pillar is Zakāh, the obligatory purification of wealth. Zakāh reminds us that all provisions come from Allah and that wealth is a trust, not an entitlement. By giving Zakāh, the believer purifies his wealth and his soul, strengthens compassion, and supports the poor and vulnerable. It promotes social balance and reinforces the principle of collective responsibility in the Muslim community.
The fourth pillar is Ṣawm, fasting in the month of Ramaḍān. Fasting trains the believer in self-restraint, patience, and moral discipline. It is not merely abstaining from food and drink, but also from lies, anger, and harmful behavior. Through fasting, the heart becomes more conscious of Allah, and empathy for the needy is deeply cultivated.
The fifth pillar is Ḥajj, the pilgrimage to Makkah for those who are physically and financially able. Ḥajj is a powerful symbol of unity and equality, where Muslims from all backgrounds stand together in submission to Allah. It reminds us of accountability, humility, and the reality of the Hereafter.
Dear believers,
The Five Pillars are the backbone of Islamic life. When upheld with sincerity and understanding, they produce individuals of strong faith and communities built on justice, mercy, and moral integrity. May Allah help us establish these pillars firmly in our lives and accept our worship.
Indeed, Allah commands justice, excellence, and kindness, and forbids corruption and oppression.
Remember Allah, and He will remember you. Surely, the remembrance of Allah is the greatest of all acts.
——-Take this
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Ikhtilāf (Legitimate Disagreement) in Islam
Ikhtilāf, or legitimate disagreement, is a well-established and ethically regulated concept in Islamic thought. Rather than viewing all differences as signs of disunity or deviation, Islamic scholarship has historically recognized ikhtilāf as a natural and even beneficial outcome of sincere engagement with divine sources. The Qur’an itself acknowledges human diversity in understanding and perspective, grounding disagreement within the broader framework of divine wisdom.
The roots of ikhtilāf lie in the interpretation of the Qur’an and Sunnah. Differences arise due to linguistic variation, contextual understanding, methodological approaches, and access to evidence. The Qur’an states: “If Allah had willed, He would have made you one community, but [He willed otherwise] to test you in what He has given you” (Qur’an 5:48). Classical scholars understood this verse as affirming diversity in legal and intellectual reasoning while maintaining unity in core beliefs.
The Prophetic tradition further legitimizes respectful disagreement. The well-known incident of the Companions differing over the timing of the ʿAṣr prayer during the expedition to Banū Qurayẓa, which the Prophet approved without reproach, is frequently cited as evidence that sincere differences in interpretation are acceptable when rooted in good faith.
This episode established a foundational principle: disagreement does not necessarily imply error or sin.
Islamic legal tradition institutionalized ikhtilāf through the development of multiple schools of jurisprudence (madhāhib).
Scholars such as al-Shāfiʿī and Abū Ḥanīfa emphasized that their opinions were subject to revision and that alternative views could also be valid. A widely cited maxim captures this ethic: “My opinion is correct but may be wrong; the opinion of others is wrong but may be correct.”
However, Islamic teachings draw a clear distinction between legitimate ikhtilāf and divisive sectarianism.
Disagreement must be governed by humility, mutual respect, and commitment to truth and justice. In essence, ikhtilāf in Islam is not a threat to unity but a disciplined ethical process that enriches understanding while preserving communal harmony.
——–and this too
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Islam on War
An American once asked: “If Islam is a religion of violence as they claim, why did it establish laws of war that are more than those of Western nations?!”
Over 1,400 years ago, the Prophet Muhammad (PBUH) established strict rules for conduct during war:
• Do not kill women, the elderly, or children.
• Do not harm trees or animals.
• Do not attack homes or assault any human being, regardless of their religion.
• Treat prisoners of war with mercy and care.
In contrast, throughout history, various empires and nations destroyed entire cities—men and children alike—often in the name of power or religion. Groups like the Mongols and Romans, as well as various European powers, often lacked rules of engagement, leading to the enslavement and destruction of entire civilizations. Even in modern times, some “civilized” nations have dropped bombs that obliterated whole cities.
And yet, they try to convince people that Islam is a religion of terrorism; a celebration of deliberate ignorance.
—————–
Let’s pray:
O Allah, we ask You by virtue of all praise belonging to You, there is no deity but You, the Most Compassionate, the Most Generous, Creator of the heavens and the earth, Possessor of majesty and honour, by Your mercy, O Most Merciful of the merciful.
May Allah SWT continue to guide us aright.
———–
Endeavour to read Surah Al-Kahf (Chapter 18: Verses 1-110).
Juma’ah Mabrouq
