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Buni l-Islam Hadiths
SubjectPillars of Islam
Issued byProphet (s), Imam al-Baqir (a), and Imam al-Sadiq (a)
NarratorsAbu Hamza al-Thumali, Fudayl b. Yasar, Zurara b. A'yan, Mufaddal b. 'Umar, and Abd Allah b. 'Umar
Validity of the chain of transmissionSahih
Shi'a sourcesAl-Kafi, Al-Amali (of al-Saduq), Al-Khisal, and Al-Amali (of al-Tusi)
Sunni sourcesSahih al-Bukhari and Sahih al-Muslim


Buni l-Islām Hadiths (Arabic: أحاديث بُنِيَ الإسلام), also designated as the Pillars of Islam or Foundations of Islam, denote the five fundamental pillars of Islam: prayer, zakat, hajj, fasting, and wilaya. These hadiths have been transmitted from the Prophet of Islam (s) and the Shi'a Imams (a) within both Shi'a and Sunni sources. While certain narrations substitute the Shahadatayn for wilaya, others incorporate both.

In Shi'i traditions, the significance of wilaya is emphasized, placing it above the other pillars of Islam. Nasir Makarim Shirazi attributes this five-fold classification to the intrinsic interrelations among the pillars. He elucidates that each pillar establishes a specific connection between humanity and God or society: prayer signifies the bond between creation and Creator; zakat represents the relationship among creatures; fasting is the discipline of the self; hajj embodies the communal bond of Muslims; and wilaya serves as the interpreter of these rulings and the guarantor of their proper execution.

These traditions have been reported by narrators such as Abu Hamza al-Thumali, Fudayl b. Yasar, Zurara b. A'yan, Mufaddal b. 'Umar, and Abd Allah b. 'Umar, with many regarded as sahih (authentic) by both Shi'a and Sunni scholars.

Narrators and the Text of the Hadith

Narrations concerning "Buni l-Islam" have been transmitted by figures such as Abu Hamza al-Thumali,[1] Fudayl b. Yasar,[2] Zurara b. A'yan,[3] and 'Abd Allah b. 'Ajlan from Imam Muhammad al-Baqir (a),[4] as well as 'Isa b. al-Sari,[5] and Mufaddal b. 'Umar from Imam Ja'far al-Sadiq (a),[6] and Abd Allah b. 'Umar from the Prophet (s).[7]

'Allama Majlisi evaluated the isnad of various "Buni l-Islam" narrations—such as those by 'Isa b. al-Sari, Zurara, and Fudayl b. Yasar—classifying some as sahih and others as da'if (weak).[8] Among Sunni scholars, the narration of 'Abd Allah b. 'Umar is not only recorded in Sahih al-Bukhari[9] and Sahih Muslim,[10] but has also been authenticated by scholars such as al-Tirmidhi, al-Nasa'i, and al-Nawawi.[11]

  • Imam al-Baqir (a): "Buni l-Islamu 'ala khamsin: 'ala l-salati wa l-zakati wa l-hajji wa l-sawmi wa l-wilaya; Islam is established and built upon five [pillars]: prayer, zakat, hajj, fasting, and wilaya."[12] One narration cites wilaya as the primary pillar.[13]
  • "... Bana l-Islama 'ala khamsin: shahadati an la ilaha illa llahu wa anna Muhammadan (s) 'abduhu wa rasuluhu wa iqami l-salati wa ita'i l-zakati wa hajji l-bayti wa siyami shahri ramadan...; God built Islam upon five things: testifying that there is no god but Allah and that Muhammad (s) is His servant and messenger, establishing prayer, paying zakat, performing hajj, and fasting during the month of Ramadan." This narration is reported in Sunni sources from the Prophet (s)[14] and in Shi'i sources from Imam al-Baqir (a).[15]
  • Imam al-Sadiq (a), in response to 'Isa b. al-Sari concerning the pillars of Islam, stated: "Shahadatu an la ilaha illa llahu wa anna Muhammadan rasulu llahi (s) wa l-iqraru bi-ma ja'a bihi min 'indi llahi wa haqqun fi l-amwali min al-zakati wa l-wilayatu l-lati amara llahu 'azza wa jalla biha wilayatu Ali Muhammadin (s); testifying to the oneness of God and that Muhammad (s) is the Messenger of God, and acknowledging what he brought from God; the right upon wealth in the form of zakat; and the wilaya which God, the Almighty and Exalted has ordained, which is the wilaya of the Family of Muhammad (a)."[16]
  • Imam al-Sadiq (a): "Athafiyyu l-Islami thalathatun: al-salatu wa l-zakatu wa l-wilayatu, la tasihhu wahidatun minhunna illa bi-sahibatayha; The foundations of Islam are three things: prayer, zakat, and wilaya. None of these is valid without the accompaniment of the other two."[17]

In certain Shi'i "Buni l-Islam" narrations, clauses emphasizing wilaya are included, such as:

  • "... wa lam yunada bi-shay'in kama nudiya bi-l-wilaya, fa-akhadha l-nasu bi-arba'in wa taraku hadhihi ya'ni l-wilaya; No call has been issued like the call to wilaya. Yet, people adopted four pillars and abandoned this one, namely wilaya."[18]
  • "... Zurara said: I asked, 'Which of these is superior?' He replied: 'Wilaya is superior...'"[19]
  • "wa lam yunada bi-shay'in ma nudiya bi-l-wilayati yawma l-Ghadir; And nothing was proclaimed as wilaya was proclaimed on the Day of Ghadir."[20]

In specific "Buni l-Islam" texts, the Wilaya of Imam 'Ali (a) and the Imams (a) are explicitly identified, with the phrase "wilayati Amiri l-Mu'minina wa l-A'immati min wuldihi (a)" recorded.[21]

Meaning and Intent of the Hadith

According to certain narrations, these five pillars constitute the essential foundation of the religion; negligence in acknowledging or practicing them results in the dissolution of faith and the rejection of deeds.[22] Conversely, adherence to them ensures the Acceptance of deeds and the integrity of the religion.[23] These pillars are likened to a structure that relies on the stability of its columns.[24] The five primary pillars comprise the Shahadatayn, prayer, fasting, zakat, and hajj,[25] while other obligatory and recommended acts serve as their complements.[26] 'Allama Majlisi suggests that wilaya may be inclusive of the Shahadatayn, noting that the omission of the latter in some texts is due to its self-evidence.[27] He offers three rationales for the mention of wilaya in place of other pillars: alignment with Sunni traditions (whereby wilaya implies love and adherence), the fact that belief in the other four renders them part of the Roots of Religion and Necessities of the Religion, or simply to stress its pivotal role.[28]

Nasir Makarim Shirazi posits that the grouping of these five pillars stems from their intrinsic connections. He explains that each pillar establishes a specific relationship: prayer links creation to the Creator; zakat connects creation to creation; fasting relates the human to the self; hajj binds Muslims to one another; and wilaya explains the rulings of these pillars and guarantees their correct implementation.[29] Some narrations rank the pillars by importance: wilaya is superior as the key to the others; followed by prayer, the pillar of religion; zakat, due to its Qur'anic association with prayer and its role in expiating sins; and finally hajj and fasting.[30] The superiority of wilaya lies in its function as the actualizing agent for the other pillars; without wilaya, the others remain like a theoretical design or a physician's prescription that is never administered.[31]

Notes

  1. ↑ Al-Ṣadūq, Al-Khiṣāl, 1362 Sh, vol. 1, p. 278, h. 21; Al-Ṭūsī, Al-Amālī, 1414 AH, p. 124.
  2. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 18, h. 3.
  3. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 18, h. 5.
  4. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 21, h. 7.
  5. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 19, h. 6, pp. 19 & 21, h. 6 & 9.
  6. ↑ Al-Ṣadūq, Al-Amālī, 1376 Sh, p. 268.
  7. ↑ Al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 1422 AH, vol. 1, p. 11, h. 8 & vol. 6, p. 26; Muslim, Ṣaḥīḥ Muslim, Dar Ihya al-Turath al-Arabi, vol. 1, p. 45.
  8. ↑ Al-Majlisī, Mir'āt al-'uqūl, 1404 AH, vol. 7, pp. 100-113.
  9. ↑ Al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 1422 AH, vol. 1, p. 11, h. 8 & vol. 6, p. 26.
  10. ↑ Muslim, Ṣaḥīḥ Muslim, Dar Ihya al-Turath al-Arabi, vol. 1, p. 45.
  11. ↑ Al-Tirmidhī, Sunan al-Tirmidhī, 1395 AH, vol. 5, p. 5; Al-Nasā'ī, Sunan al-Nasā'ī, 1406 AH, vol. 8, p. 107; Al-Nawawī, Sharḥ matn al-arba'īn al-nawawiyya, 1404 AH, p. 25, h. 3.
  12. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 18, h. 1, 3 & 5, and p. 21, h. 8; Al-Ṣadūq, Al-Khiṣāl, 1362 Sh, vol. 1, p. 278, h. 21; Al-Ṭūsī, Al-Amālī, 1414 AH, p. 124.
  13. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 21, h. 7.
  14. ↑ Al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 1422 AH, vol. 1, p. 11, h. 8 & vol. 6, p. 26; Muslim, Ṣaḥīḥ Muslim, Dar Ihya al-Turath al-Arabi, vol. 1, p. 45; Al-Tirmidhī, Sunan al-Tirmidhī, 1395 AH, vol. 5, p. 5.
  15. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 31, h. 1.
  16. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, pp. 19-21, h. 6 & 9; Al-Ṭūsī, Al-Amālī, 1414 AH, p. 518, h. 41.
  17. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 18, h. 4.
  18. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 18, h. 1 & 3.
  19. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 18, h. 5.
  20. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 21, h. 8.
  21. ↑ Al-Ṣadūq, Al-Amālī, 1376 Sh, p. 268, h. 14.
  22. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, pp. 19-20, h. 6.
  23. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, pp. 19-20, h. 6.
  24. ↑ Al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 1422 AH, vol. 1, p. 11; Al-Nawawī, Sharḥ matn al-arba'īn al-nawawiyya, 1404 AH, p. 25.
  25. ↑ Māzandarānī, Sharḥ al-Kāfī, 1382 AH, vol. 8, p. 57; Al-Nawawī, Sharḥ matn al-arba'īn al-nawawiyya, 1404 AH, p. 26.
  26. ↑ Al-Nawawī, Sharḥ matn al-arba'īn al-nawawiyya, 1404 AH, p. 26.
  27. ↑ Al-Majlisī, Mir'āt al-'uqūl, 1404 AH, vol. 7, p. 100.
  28. ↑ Al-Majlisī, Mir'āt al-'uqūl, 1404 AH, vol. 7, p. 100.
  29. ↑ Makārim Shīrāzī, Āyāt-i wilāyat dar Qur'ān, 1386 Sh, p. 70.
  30. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, pp. 18-19, h. 5; Māzandarānī, Sharḥ al-Kāfī, 1382 AH, vol. 8, pp. 59-61.
  31. ↑ Makārim Shīrāzī, Āyāt-i wilāyat dar Qur'ān, 1386 Sh, p. 71.

References

  • Al-Bukhārī, Muḥammad b. Ismā'īl, Ṣaḥīḥ al-Bukhārī, Research: Muḥammad Zuhayr b. Nāṣir al-Nāṣir, Dar Tawq al-Najat, 1st ed, 1422 AH.
  • Al-Ḥurr al-'Āmilī, Muḥammad b. al-Ḥasan, Wasā'il al-Shī'a, Qom, Mu'assisa Āl al-Bayt (a), 1st ed, 1409 AH.
  • Al-Kulaynī, Muḥammad b. Ya'qūb, Al-Kāfī, Research: 'Ali Akbar Ghaffari & Muhammad Akhundi, Tehran, Dar al-Kutub al-Islamiyya, 4th ed, 1407 AH.
  • Al-Majlisī, Muḥammad Bāqir, Mir'āt al-'uqūl fī sharḥ āli l-rasūl (a), Research: Sayyid Hashim Rasuli Mahallati, Tehran, Dar al-Kutub al-Islamiyya, 2nd ed, 1404 AH.
  • Al-Nasā'ī, Aḥmad b. Shu'ayb, Sunan al-Nasā'ī, Research: 'Abd al-Fattah Abu Ghudda, Aleppo, Maktab al-Matbu'at al-Islamiyya, 2nd ed, 1406 AH.
  • Al-Nawawī, Yaḥyā b. Sharaf al-Dīn, Sharḥ matn al-arba'īn al-nawawiyya fī l-aḥādīth al-ṣaḥīḥat al-nabawiyya, Damascus, Nashr Maktabat Dar al-Fath, 4th ed, 1404 AH.
  • Al-Ṣadūq, Muḥammad b. 'Alī b. Bābawayh, Al-Amālī, Tehran, Kitabchi, 6th ed, 1376 Sh.
  • Al-Ṣadūq, Muḥammad b. 'Alī b. Bābawayh, Al-Khiṣāl, Research: 'Ali Akbar Ghaffari, Qom, Jami'a-yi Mudarrisin, 1st ed, 1362 Sh.
  • Al-Tirmidhī, Muḥammad b. 'Īsā, Sunan al-Tirmidhī, Research: Ahmad Muhammad Shakir et al., Egypt, Mustafa al-Babi al-Halabi, 2nd ed, 1395 AH.
  • Al-Ṭūsī, Muḥammad b. al-Ḥasan, Al-Amālī, Qom, Dar al-Thaqafa, 1st ed, 1414 AH.
  • Makārim Shīrāzī, Nāṣir, Āyāt-i wilāyat dar Qur'ān, Preparation: Abu l-Qasim Aliyannejadi, Qom, Nasl-i Jawan, 1386 Sh.
  • Māzandarānī, Muḥammad Ṣāliḥ b. Aḥmad, Sharḥ al-Kāfī (uṣūl wa furū'), Research: Abu l-Hasan Sha'rani, Tehran, Maktabat al-Islamiyya, 1st ed, 1382 AH.
  • Muslim, Muslim b. al-Ḥajjāj al-Nayshābūrī, Ṣaḥīḥ Muslim, Research: Muhammad Fu'ad 'Abd al-Baqi, Beirut, Dar Ihya al-Turath al-Arabi, N.d.
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