Introduction
Analyzing the connections between religions, their relationship, and coexistence relies on understanding each faith and which of its aspects can enrich one’s view of the world. Islam, a major religion spread across many countries, has Five Pillars – the five principles according to which Muslims should live. Studying these elements of the faith is vital for all individuals, including Christians.
Christian organizations that operate in predominantly Muslim communities and regions where Islam is a major faith can also approach their coexistence with in-depth knowledge. The present paper analyzes the Five Pillars of Islam. It considers how a Christian community of Chaldean Catholics can use these pillars to establish a trusting and respectful relationship with Muslims in Iraq.
The Five Pillars
The Five Pillars of Islam can be described as the core practices of the faith to which each Muslim must adhere. As with the entire history of Islam, they are connected to Muhammad, the Prophet and Apostle of God. Therefore, their name is explained by the value each pillar holds for the faith and its role as a building block for the religion.
Shahada
The Five Pillars are confession, prayer, fasting, almsgiving, and pilgrimage. First, the pillar of confession (shahada) establishes Islam as a monotheistic religion and declares: “There is no God but God, and Muhammad is the apostle of God” (Corduan, 2013, p. 188). Here, the existence of one God is emphasized, establishing Islam as a monotheistic faith. The second part of this statement highlights the unique role of Muhammad as the one who delivers God’s message to people. This pillar is essential as it declares the roles of Muhammad and God in the faith.
Salat
The second pillar is prayer (salat), which outlines the times and manner in which Muslims are supposed to pray. Here, the specific rituals of cleansing oneself, going to the mosque, or using a prayer rug are listed (Corduan, 2013). The importance of this pillar is in the connection between Muslims and God, as prayer is a sign of devotion. Through the proper procedures and actions, followers of Islam show their commitment and faith.
Saum
The third pillar is fasting (saum) during Ramadan, the ninth month of the Islamic calendar (Corduan, 2013). During this period, Muslims refuse food and drink during the day and eat limited amounts of food after sunset. By adhering to the fast, Muslims appreciate the time when Muhammad’s first revelations were given to him. Thus, fasting and the subsequent feast commemorate and celebrate the beginning of the Islamic calendar.
Zakat
The fourth pillar is almsgiving (zakat), and it emphasizes the need to share one’s wealth with those who need it. Ganiyev and Umaraliev (2020) note that almsgiving is one of the primary elements of finance in Islamic history, as it balances the distribution of money and resources between the rich and the poor. Here, the value lies in community connections and the constant knowledge that society’s people need the help of others.
Hajj
Finally, the fifth pillar is the pilgrimage (hajj) – a requirement for Muslims to visit Mecca at least once in their lifetime, fulfilling their obligation to God (Corduan, 2013). Those who travel to Mecca and complete the components of prayer are respected, as their devotion moved them to visit the spiritual center of the faith. This pillar is essential because it demonstrates Muslims’ commitment and dutiful nature.
The Pillar of Prayer in the Daily Life
The daily life of Muslim individuals includes prayer as one of the most fundamental pillars they are expected to follow. For example, a Muslim living in the modern world would find it challenging to pray five times daily, finding time at work and at home. As noted by Corduan (2013), Muslims often have to compromise, establishing specific times for worship rather than following the sunrise and sunset rules described in the pillar of prayer. Moreover, with current work obligations and the need to travel to and from work and other places, one’s workplace and public spaces can present challenges for proper prayer.
A practicing Muslim woman interviewed states that she sets alarms and wakes up around 5 am for the first prayer and to wake her children to do the same. She notes that it is challenging to wake up early before work, but following a schedule rather than relying on sunrise times helps her maintain a routine. After that, she goes back to sleep and wakes up to go to work and prepare her children for school.
Her workplace accommodates Muslims and has designated rooms where employees can pray. Thus, she also prays before lunchtime and at the end of work – the woman always brings her prayer rug to work. She completes two final prayers at home with her family, although they perform all necessary steps while separated into several rooms. As a busy working woman, she does not visit the mosque frequently but tries to go with her family on Fridays after work. The interviewee states that she feels her devotion grow with each prayer, although it may be challenging to follow the regimen with many other responsibilities.
A Christian Organization: Chaldean Catholics of Iraq
Christian organizations operating in locations where Islam is the main faith may struggle to find their place and support from society. However, many Christian communities exist worldwide, and the Islamic context does not preclude Christian churches from offering support to those in need. In Iraq, one common denomination is the Chaldean Catholic Church, whose faith originated in the Church of the East (Monier, 2020).
According to Yousef and Butti (2022), Christians have lived in the Middle East for centuries, being one of the earliest minority communities in the region, with origins dating back to the Assyrians. Although the numbers have decreased, Chaldean Catholics exist in the country. The principles and practices of this Church are those of Catholic Christianity. The liturgy is conducted in Syriac, and the traditional clothing is unique to Assyrians (Monier, 2020). Overall, the Church combines local cultural elements with the Christian faith.
One pillar that the organization may participate in is establishing a practice of almsgiving among its members. The virtuous nature of sharing is supported in the Christian faith, and helping the poor in both communities, regardless of their faith, can create a bridge between the two religions. Almsgiving in Islam is guided by the principle that those in need will benefit from the collected resources.
The Chaldean Church can participate to demonstrate its desire to foster a positive relationship. For example, it can announce an event when almsgiving occurs and donate to a local charity or organization that helps people with financial burdens. This activity would not impose on Muslim individuals practicing almsgiving while also helping the community.
Conclusion
People following different religions need to learn about other faiths. This knowledge allows one to create bridges and create an empathetic and open community. In Islam, the Five Pillars create the foundation of faith. These core activities describe what each Muslim should do throughout the day and year. For example, the pillar of prayer means that each Muslim should pray five times a day at appropriate times to remember their devotion to God.
Nowadays, Muslims must make accommodations to pray, which often means creating specific schedules and finding comfortable places to pray outside of their homes. Christian organizations, such as Chaldean Catholics in Iraq, have an opportunity to connect with Muslims in many ways. One suggested pillar is almsgiving, which the Church may participate in to contribute to sharing.
References
Corduan, W. (2013). Neighboring faiths: A Christian introduction to world religions (2nd ed.). InterVarsity Press.
Ganiyev, A., & Umaraliev, S. (2020). The role of zakat in the early stages of the Islamic civilisation. EPRA International Journal of Multidisciplinary Research (IJMR), 25, 441-444.
Monier, E. (2020). The Chaldean patriarch and the discourse of ‘inclusive citizenship’: Restructuring the political representation of Christians in Iraq since 2003. Religion, State & Society, 48(5), 361-377.
Yousef, Y., & Butti, N. (2022). The lived experiences of marginalised Christian Chaldean Catholic and Orthodox women and their families in Iraq. Violence and Discrimination against Women of Religious Minority Backgrounds in Iraq, 378-420.