beauty of islam

7/27/2019 Beauty of Islam

1/104

Glimpse at the

Beauty o/Islam

Darussalam Research Division

DARUSSALAM

L I L

N

L

I

KS

Riya

dh

. J

ed

d al1 .

AI-K

hober

. S

ha rja

h

Lahore . Lo

ndo

n .

. N e w York


2/104

No

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g photocopying and

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r n i s

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First Edition : Au t st 2001

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3/104

i h the All-Mighty says:

day

1 perfected religion [ and

l t d

[ o r

and

chosen

l s 1 as

yourreligion

. (5:3)

This was the last Verse h l g i l l to

h t

.Making the l t i ofthe f the

f t i

ofIslam.

Islam is l t is not

thereafter susceptible to ad(iition a b o g a t i o n Being ]

and

u i v

s l

the Islamic Law, which

was

00(1

[ i h ] i s l f Who knows what is

best

us

is s i l i t acijustabIe to the changing

of and l

of Is1am is

i f s t

in the fact that

[ i h ]

has

it reign

and

] ]

other l i g i s . Ood's [

the u s l i s is m i f s t in the fact that

g1 antecl

them true

guidance,

h

in this worlci

i

tl1e

f t .

has also cho sen [ 1

them

s as tl1eirreligion

because it is the this reason wi11 not accept

other [eligion

Islam.

A

nd w v see ks rel igion

it shall

t acccpted f in the li[e to

sha

l

the

[

(3:58)


4/104

Islam gives its followers happiness in this world etemal

bliss

il1

the life to

.

Islam simply

total submission

to the Will

of

i h .

Therefore,

it is the same in essence,

whether givel1 to

Noah

Moses, Jesus to

Muhammad. For the message

it calls to is the same,

the

source

is the

f m i h :

I1 1S d i d

religion

[ ]

whicll

j i d

Noall,

d tl1


5/104

tl13t \Vl iCI 3S scnt dowl1 to ,

] ,

lsaac, Jacob and to Al-Asblit

{l

Wl1icl1 I s

givcn to Moscs d , and tl1at Wl1icl1 I 3S

given to tl1e

[

tl1eir Lord. Wc

d i s t i t i t w

oftl1CI11, d

to

i W

v

S

i t t d .[ i

Islal11]. (2:136]

SOl

e

[

these

S i t

s

still i s t t i

i g i l

f as

result of the 0 1 1 1 1 S S 1 S and

d d i t i

that have crept into

Qur'an is the only

Divine S 1 i t which has stood the test of time without

change it is the Truth God [Allah], and the

Truth never fades

diminishes:

Wl1icll Wc11avc rcvcalcd to

YOLI

[ II 3 ad

of tl C Book [i.c.,

] is

tl1e

,

; : Wl1icl1 was [revcalcd] it."

(35:31)

The truth t i d in the Qur an will

Allah has taken

the

responsibility ofpreserving it:

"Verily We

1 3 V

(i.c.,

Q ] ,

We will

s s d l g l l l

it

[ f ] .

( 15:9)

"Vcrily, it is ] wcll-Iortific(l book of

powcr

[

it is

AIIal1'S

,

and

their

AI-Asbiit

refers to the offspring

of

the twelve sons of Jacob.


6/104

l s

protected it rom ] No falsehood

it rom before after it: it is set d w

l l

Wise, Wortl1y

of

praise. (41 :4 1-2)

revealed S i t s before d v t

of

as

ld

Testament

d

tlle Gospel,

were w i t t l g

tl e

demise of

tl e

Prophets to w

they were revealed .

The t i

the con trary, was

completely

w i t t

in tlle

of the

~

such

t h i g s

as pieces

of

palm

trees,

h m t s d

s .

Besides, t s of

t h u s d s

of Prophet 's

m i s

committed it to

memory

while it was being revealed.

The

is still memorized d read i its i g i l l g u g

Arabic , d taught to millions people world .

fact , with

s u d i g

g t i Muslims,

tl e

who have committed the t i

to

memory

increased

i d i b l .

is

book,

religious

otl1erwise, whicll has given this

unparalleled

i d d

history.

The t l

witll which

tl e

unadulterated

t h i g s

of

Islam have authentically recorded and preserved

tl1rougllOut the ages is

clear evidence oftl1e i v s l i t

of

tl e

message

of

Islam and the finality

of

the Prophethood

of

the

u l m m

~ .

The

is

now

availabIe

i

its i g i l [ withollt h g

of

k i d .

The

preservation of'

tl e

signifies the

s r v t i

of

Is1am. is why

says in the :

Verily tlle only acceptabIe religion to i l 1 is Is1am.

(3:19)

Glimpse the of Islam


7/104

Oneness of

the Lord

Tslam

calls to the beliefthat the Creator ofthe i v s is

d

Unique without

partners . His

is so sublime

that it is

beyond

limited

t i s

is

t

abstract

of

.

All the creatures

t s t i

to His

d

to Him. The u i t of

d s i g

d

that 01 the facts 01 t i d

existence of the universc proclaim His s

is the

]

without g i i g

end,

Absolute, Who is not

li111ited

place

i u m s t .

is the Creator,

the S u s t i d the

l 01

the whole u v s N

tlle

rigl1t

to

w s m d

except Him.

has the Most

Beautiful Names

tlle

o t i e s t t t i u t s .

His

n o w l e d e

t d s

to

v t m l l g

and

future,

d

. His and

.

is the

AII

-Mighty, the All-Wise:

Say: '

is i l l

i l l

, tl1e

]

Absolute; begets 110t,

1 0

is

t t

d tllere

is

equal

to

'(112:1-4)

is

t l l i

g

v

like Hi111 , d is

g tlle

l l

- S

i g

42:11)

is tlle F s

[

t l l i g

is

f

Him], the Last

t l

g

is

]

Most

i

gl1

[ t l 1 i g

is

Him]

tlle Most NeaI

[ t l l i g

is

Him].

Glil11psc

Ihl:

01 Islam


8/104

i

I s fllll k w l l g ofall

I 1 i g s

(57:3)

is

i h ,

bcsicics

WllOm

as

i g l 1 t

to

W S I 1 i l : l , A I l - w

01'

d tl1c

is

Most , Most ] .

is Alla11 besidcs

WllOm I s ,"igl1t (

W S l 1 i l

i g , tl1c

Holy,

tl C

[ all

elctccts,

( 1 1 Givel' of s i t ,

( 1 1 Watcl1cJ'

His

tl1c AII-M igl1ty, tl1c m l l tl1c

G l (

A1Jal1

[Higl1 is ] w l t

associatc as witl1 Him. is Allfih ,

tl1c

,

tl1c

I v t al1 thil1gs

tl1e

of

1 0 I 1 1 S im l g tl1c Best Namcs. I l : S [

thc

g ] i f Him.

d

is AII

igl1ty, thc AII-Wisc."

(59:23-4)

falscly

witllOlIt krlO\vlcdgc

s s

\ l l g l 1 t s

to Him.

Glol'ificd

is]

l t

to

is tl C

i g i t

01'

\

I v

s

\ v l 1

as w i

all tl1il1gs,

I

l I l l

k w l l g 01' v t h i g . SllCl1 is AIJal1 ,

L l N as

tl C

i g l 1 t ( W l 1 i d ,

tl1c

ofall l 1 i g s . So s l 1 i Him l ] l

( 1 1 powcI" ( disposc all

f f i s

No v i s i

gl'asp

im, is

is

all

v i s i

1S

Most SlIbtlc, l l - \ \

. (6:

1

00-3)

auhfd m t h i s m

(

of thc

teachil1gs of Is1am.

t

significs that there is

Supremc

Lord

ofth

univcrsc. is thc Omnipotcnt and

Sustaincr

Glill1psc 31 tllC

o l s l a m


9/104

of

the world and mankind. Unity pervades the whole

universe.

of

s creatures testify to His Oneness. This

seen in their utter submission to His Will. The

perpetual succession

of

day and night in the most orderly

manner; the course

ofthe

sun, the

and the mighty stars ;

the ceaseless altemation ofthe four seasons; the functiol1ing

of

the whole universe inc1uding its most subtle elements in

the most precise and systematic manner. fact the great

marvels and the impressive wOl ders

of

the universe are like

books which tell us about the Wisdom, Power,

Greatness and Divine skill ofthis Great Artist

ho

is

.

. .

Glil psc

tl C

Islal


10/104

How

observe the ine

xhau

stible creativity

its purposefulness, its preservation of the useful and

de struction of the socially injurious, and yet

[

to draw the

c

onclu

sion that beblnd nature there is

all-pervading

i d

mind

whose ceaseless creative acti

vit

y the processes of

nature - is but outward The stars scattered

through i f i i t space, the va st of nature with its

and beauty, tlle r

egul

aI w i g and waning of the

the i s h i g of th e seasons d the da ys

d

ni

ght

s, the

s

s t supply

of wate

r, the d

elicat

e f wers

d c y s t a l t h feet -

towards fa ct:

there is

God,

the Creator, the

Gov

ern or. We

witness

su

per

bly f1awless l in the universe; it w ithout

We

see

v

r w

h

g beauty and h i its

w k g

the y with

out

? We o

bserve

beautiful i t i t

d s i g s

in nature ;

it without

Designer? We [ lofty purpose in physical d h u

t

it without Will o r k

i

g

h i d it? We find

that the

u i v

is like

w i t t

f

i t i

g

d v t u

it

without

? Truly, God sa id:

m k i d worship

Lord,

WllO

created

and

those f so that

Iighteous

.

WllO made tlle earth resting place for and the

sky

and sent down rain from the

Glimpse at the Beauty ofIslam


11/104

brougl1t forth tl1erewitl1 fruits [

'

do not set

rivals

l l l

wl1ile

you

k w

[ ] .

(2:21-3)

AIl:lh has the total might , the

will

d

complete

k \

v l d

has p o

i d d

[ b

eil1

gs with all

the

p o o f s

the

d

witllil themselves so

that it

i f s t to that

is the true God,

t h

they should

v s h i

Him

l d i

h

g

theiI

duty

t w

d

Hirn

the best possible

His

s i g s

v w h

w

h i

s l v s and i

the

i lI S i

of tllC

Q ' : l

to utilize

o

i

g so that wc

His G t s s d Wisdom.

t

i

d w t t t i

to thc

o

which

establislled tlle

:

W

created

o

nothil1g,

were they

t s ? ( 5 2 : 3 5 )

This s l l

d i s v

beyond shadow of

dOllbt

baseless claims that

is created out f t h i

that hc is

his own

v people without at all g i z

principle that t h i i the w

or1d

as Maker.

who lived the heart o the desert was

asked:

W l t

is

o

the existence of

i h ?

] ied, g s d the the

f t

i t

h

s J 1 i d h d

Islam: Basic Principles and Characteristics, IsJamic

Leicester, .

1974

(With some editing.)

Glimpse at the Beauty

s l m


12/104

/ ,./&. .

made

the feet. What about the sky

and its mighty constellations, the

mountains and their passes and the

oceans and their great waves, do these

not testify to the existence of the

Omnipotent, Wise God?"

At other times

invites us to

contemplate about the wonders of the

heavensandtheearth:

"Were t d

IlOtJ ing

w they seJ ves

the

? 01'did tl e

d ?

g Nay, tl ey have

belief." (52:35-6)

D

ti

t l t

is

i

tJ e

d

i t h signs w l 1 1 s f i t

WllO believc

9 t . ( ]

: 1 0 J )

/)

~

These Verses suggest that it is

h l l h

the o b s e v t i o n ofthe

wonderfully

d s i g d t i i

the heavens and the earth

/

that we the greatness and wisdom of the

Creator.

If

,

h w v ,

\ve Jet the

i t

faclllties

of

o b s e v a t i o n , understanding and faith die,

i h ' s

signs in His

in the spoken

w o d

which His s s g s strove

to wil reach us speech

reaches deaf

.

At other times the faclllty of the and

insig t i t the amazing creation of the

-

and the

objects they contain:


ofIslam


13/104

B1essed is

W110

s t 1 1 t i s

skies,

d

placcd

t 1 1 i

[

[ . .

tlle

]

and

1 1 1 0 g i v i g lig11t. 25:61)

lt

is WllO

t11C

S L l d i t

i l l i t lig11t d

1 0

I L l s t d d i l 1 d

it stagcs, t11


14/104

At certain times

calIs att

ention

to

ponder t11e

and

the v

arious

] t s

it contains:

i the ea rth

di ver5e tracts,

d j

i

g

another

, d gardens of

v i

s

and

fields

s w wit11

and

1

trees, growing out

of

g

o t h e w i

e

watered

with the sa

me

water, yet

som

of

th m

We make e

xce11e

nt than

to

eat

.

Ther

ein , veri1y,

i g

[

1

who

u d

s t d ( 13:4)

We

see

. of i t e r e n t

and

t

e sa

me kind

s whieh

fed the sa mc kind of water, yct t11e fruit thcy yie1d is

to talIy i f f another in tas te, and sme ll

" In t i s, veri

1y,

there is

s

i g

. (26 :67)

som

context

s invites us to refl eet water whic11

sends down thc sky, and which i[it was Hi s Will ,

could have

make it bitter and undrinkabJe

A

nd We se nd down

watc

r [

t

e sky aeeording to

[due]

We

it to soak in soi1;

Wc certainly to drain it

off

[wi tl

ease].

(23: 18)

Sometimes i t out His s s peerless

]

dispusa

of the aff'ctirs of t

who e

s d

g thc unit

y of de sign and

in th is

w d of ours, multiplicity of gods is

i f s i

i l 1 s not

5011 is

G l i s at the Beauty of s l


15/104

other god along witl Him; in tl


16/104

a1110l1g

is

sigl1s, SllOWS

tl1e

l i g l 1 t i l 1 g ,

way

botl1

OfllOPC,

d

d w i

t[0111

the sky

\vitl1

it gives

(

it is dead:

V i l

that

sigl1s 1 01

WllO

wise.

1 1 1 1 ~

is

i g s

is tl1is

tl1at

d

His

' w l 1

calls

s i g l

1 0 1 1 1

the 1 1 1 , bellOld,

[ s t i g l 1 t w ] 0 1 1 1

[OrtI1.

Hi111 belol1gs

i g

t l t is

and

tl1e

devolltly

d i t

(

(30:20-6)

created

tl1e

witllOlIt

pillars tl1at

see; set

s t d i l 1 g f i ,

lest it

SllOlIld

shake witll

scattered

t l 1 O l l g l l

it beasts

[

all k i d s . We

do\ m i [1 0111

tlle sky

d

tlle

k i d

ot

,

i

pairs.

Sllcl1

is the

t i o i l 1

Now

SllOW

w l t

is

besides

i [

created.

Nay,

t s g s s s

i .

(31: 10-1)

It

is

i l 1 WllO

seed

g i

and

tl1e

date

s t to split and

tl1e l i v i g to isslle

[

dead.

is

to cause the dead to

issue [ tl1e living. is 1 : t l l how

deluded away

[ 1 1 1

tlle

?

it is tl1


17/104

k s

stars [as ] [ , tllat

gllide yourselves, witll their help, throllgll tile

dark spaces [ lal d

seaWe detail

sigl s

[

people l

k w .

t is

l s

produced you

sil g e

]

is

s t i g place

d

. We dctail

s i g s [

people w

d s t d is s d s d w [ro tlle

skies: witll it We d u

v g t t i [

kil ds:

f

s

We

d u

[crops],

of

wilicll We

, l s - u d d g i out oftile datc l

d

its slleatlls [of spates] [ ]

of

dates

l g i l 1 g low

: [ ] g d s of

grapcs olivcs, d

s i i l

[

kil d]

yet i f f t

[il

variety]:

whel begil

to bear

tJ:uit

, feast

eyes witll tlle f l i t

l l d tllil g

sigl s for

people believe. (6:95-99)

Glimpse at the Beauty ofIslam


18/104

Qur'i:in not

l

invites us to contemplate Al1i:ih's signs

but

also to

draw

lessons history

finding out about the

end

of past nations

who

rejected Faitl1

followed their

whims

and desires. t invites us to contemplate

how

the

kingdoms

and

empires that

were

f10urishing brought

about their

own

ruin as

of their disobedience to the

Law

of

l 1 :

:::

00

not travel

tl1rougl1 tl1e

carth, and see

w l t

was

Z

the end of

t l s

before them [ w l did evil]? ABi:i11

brought utter

s t u t i

d

[fates

await] l s who j t i l 1 . (47: 10

Do

they not travel tlHough the and see w l t was

tl1c d of l s ? w to

i s t g t l 1 : they til1ed tl1e soil

d

populated it i

g t

n s than thcsc

done: t h to

theiI

s s g s

witl1

l

signs [which

rejected to

theiI

] :

it was

Al1i:il1

w r o g d

them, but w o n g c d tl1eir souls."

(30:9)

00 they not

t v l

t h o u g l 1

tl1e

l d so t l t tl1eir

[and

i d s ]

t l s

[ wisdom

and tl1eirears

Glimpse at the Beauty of Islam


19/104

tlllls

to

?

it is

t

the eyes

tl1at i d ,

[

W]l

iC]l

i

tl1CiI

s t s .

(22:46)

Does it

t [ , ]lOW

g t i s

We

d e s t o y c d , i

WllOSC

d \ l l i g s [ w ]

walk

? V i l

t]13t

s i g s .

WOllld

t

?

(32:26)

of

the

- i g s h

is

t d l m t i d

i

tl1e

Q u

a n is that

of o

ses

d .

Pharaoh was

stubbol11 and

oppressor who

s

v

the

Israelites and refused to accept the truth that Moses

t to him

l

with other numerous clear signs. His

wealtll and splendor was of

benefit to him

w h

Allah's

Decree

to pass. The says ofhim when

was

.9


20/104

t was i h s Will that the Pharaoh's earthly i s

preserved to

sign to

.

The

t i \

of

the

u i f i d

body

of

the who knew Moses and resisted

his p\eas is still with us.

The stories that the t i s

not t for

entertainment but for reflection. The

Qur

says:

is, in t eir stories, for

wit]

u d

s t d i

g

(12: ]

11)

The

instructs the Prophet to relate these stories for

the same purpose:

relate the stories; reflect.

(7: 176)


of

Islam


21/104

The world is entity created God [ i h ] me aningful

purposes. has not created anything

without

purpose :

d We created 110t the and

d

all

tl1at

between

witl1011t

(38:27)

Creation is for idle sport play, as the Qur :ln states in

Verses. All:lh has

serious

purpose behind

it:

1 l1av e created 110t j i I 1 except tl1at

Sl10

ld

WOI

Sll

ip

(51 :56)

This

Verse il1dicates that

God

[All:lh] created

human

i g

d

the j i in ord er to worship Him. people nowadays

i

l

cluding some

Muslim

s think that worship is limited 10

religious r als only such as charity

and

fasting.

This

rather di s10rted meaning of worship has place i lslam.

Sil1ce the tea

ching

s

ofI

slam

encompass

a

spect

s o

fl

ife,

human acts deemed acts of worship if they done for

A11:lh alone and in

accordance

with His Divine

Law

and the

teachings of His Last Messenger. lslam appreciates noble

motives and honorable intentions behind all

and

abundantly rewards them. The says:

[ .

\ i l l l \

\I1atI1C

l1as

I - u k l u / i 111 1 Muslim


ofIslam


22/104

The two conditions mentioned

like

'magic

wand',

which

tums

daily lawful practices into great acts

of

worship. 1f, for instance, takes meal with the intention

of being in good health to better fulfil one's obligations

towards

i h ,

one's fellow human beings and oneselfin the

prescribed

i h , will certainly receive

great reward for such good intention.

Decent work, which does not involve f o b i d d e n activities

like cheating and deceiving people, is

act

of

worship;

eating and drinking with the intention to gain strength to

worship

i h

better is

act of worship;

having

intimate relations with one's wife is

act

of

worship.

'

Prophet told his Companions:

\vi

"cwaI'lle(

wl1e l l : ~ g

] [

[witll \vives] ."

Astonislled, asked, How We gct

W ' d d s t i s i g [ ] ? '

askcc , " If satisfy d s i s

la\vftl

\\'ill

] ;

doil1g

?

l i d ,

Likcwisc,

said,

s t i s f i g it la\vt'lIlly [\\Iitll wives] will

rc\varded it. }

Worship is all-inclusive and things that

people mistakenly deem insignificant. The Prophet

says:

R i v i g [

witl1

is

f n

l 1 i t . 1 1 l i g

to

loa(111i5

is

G l i s

at thc Beauty

of s l


23/104

, d ptlttillg

watcr ill your

1 1 c i g l 1 b o

's is 1 1

ty. /-Buk//{I i)

t s 01

goO(il1css

il1siglliflcal1t.

it is rcceivil1g [ ]

\\lit

(A/-Buk//{I,-i)

ofgoodncss is

il

fact

.

/

Buk//(in)

[

u t s h 1 1 ,

the t o f w o s h i p i Is1am is a11-inclusive

so

g

as the two conditions

m t i d

met. This

thought imbues Muslim's heart with great joy when he

.realizes that

his

t i s

acts o worship. This

tllOught is

u d

to help

Muslim to

out all

t i s

s i t i u s l i order to i i h 's Pleasure, whether he

is alone

with his s u p e r i o s

he knows that he is

watched at times the

Who is the 1 1 - Watcher.

Neither

s l u m

sleep overtakes Him.

Glimpse at the Beauty o Islam


24/104

Islam is sirnple religion with very clear and sirnple

set ofbeliefs and practices.

t

is also

easy religion. The

Qur an

says:

[ i l l ] has laid L 1

l l

l i g i I 1

l i s l l i . (22:78)

' Pl Opllet

i

says:

l l i s 1 Cligioll

r

I s l l l ] is , WllOCVCI

\

/ d t ? I l S

11imsclf

11is

1 l i g i

\villllot

ablc

10

ill

111at

\ . 50 SllOllld

110t

.

try

10

10

...

I - l I k / / { ( i )

A.ishah lp-1

1

Y '

J

the Prophet s wife said:

WIH:l1cvel

115 11

s

was

(1 i tllC

to t w two tllillgs, wOLlld

al\vays alld tlle v i t

t l l i g s . ( A I - l I k / / { ( j )

Islam assures its followers that Allah will

rorn

thern

just such duty as they have the ability to

ffe The Qur an

says:

cloes

i l 1

place

greater

it

: ( 2 : 2 8 6 )

G l i s at tl1e Beauty

24


25/104

Is am allows [ the various circumstances

encounter in one's ife, and thus

p o v i d e s

better and easier

altematives its followers. c arify

this point we will consider two

examp es.

aldt

[ ] in Is am is

inva id

without

the

performance

of udhu

J [ablution] .

Muslim is required to perform u t i

w s h i g

some parts

ofhis

her body

with water. This requirement, however,

u d certain circumstances

substituted with

the

wipil1g the [ d hands with

dust, s d earth. The Qur

'an

says:

W]lO be ieve

Wl1el1

to f

alftt [ ]

wasll your faces

l1ands

f s

to e bows;

passil1g wet l1al1ds ]

11cads

[wash] fect

tllc ank cs.

lf

in

state

of

] [as

of

dischargc] ,

whole body. But if i1l

011

[ al1swering tllC 1 l

l1avC

witll

Glimpse the Beauty of Islam

25


26/104

w m [i.e.,

[ ]

you f i d

water,

take

f o

clean sand

rub tl1crewitl1 faccs d

I d s .

i l l does

wish to place you in difficulty, to you clean,

and to complete His favor to

that

glatefll1. (5:6)

There is

d

[

m k i g up

f s t i g if someone eats

drinks

forgetfl111y

mistakenly

threat

.

i says:

if is forced

withollt willtu1

disobedience,

trasgressil1g

1imits

,

is

glliltless.

(2:

173)

1 1

Prophet says:

..\

[

torgetfully

clril1k

-

\Vllilc

faslil1g

hOllld completc Ili ' : tOJ it is

Allfill

\\'110 11as t ed 11im

gi\ cI111im to

i l 1 k : i/-B//k//{in

al d \l//

slim)

is

110

[

'110

\'omitil1g \\'Ilile Castil1g AI

.. l t J l \ v s

. ]

[ ]

.

t g t f l l l l 1 s

tllat \\'Ilicll

1 1

to do agail1sl l l t ~ i r \\'ill:'

( /

i)

G l i

thc

26


27/104

Is am is

a H m i g way ot' . t extends the

entire spectrum of ife showing

how

to

conduct

all human

activities in

sound

and \vho esome

.

t

does

not

allow

hierarchy of priests intermecliaries between God and

human beings, far- fetched abstractions, and

comp icated rites

and

ritua s. Everybody readi y

understand the

Qur'an

and fol ow in the footsteps

of

the

Prophet to the

best

of his her ability, assured Allah

that wi accept { each sou just duty as it has the

abi ity to

110 sou cloes Allah place d greater it

(2:286)

When we read the Qur'an the Prophetic traditions, we find

instructions in

aspects of ife, po itica , social, economic,

materia , ethica , nationa and

intemationa . These

instructions provide us with

detai s needed to perform

certain act. The Prophetic traditions go as as showing us

the steps we need to follow how to use the toi et:

supplications entering it and eaving it, which

3nd

to

use in order to ourselves,

and

so . In word, Islam

governs 's life in al its aspects . This is the reason

why

it is

not

religion but

way oflife

.

Glimpse the Beauty

of

Islam


28/104

lslam does not recognize

kind

o

separation between

l i g i and life. t

l

rejects the

westel11

saying,

Render Caesar what is Caesar's, and unto God what is

God's ; for every thing should

dedicated to God

l ;

and Muslim is required to submit

11imself

completely to

tl1e

Willo

i h

in his affairs:

Say:

, s i t l ,

l i v i g

d

dyil1g i l 1 , tl1e

Lord

o w l d s .

No

: tl1is

I .

d

1

tlle

i s t

f l l s w l stlbl1lil 10

His Will. (6: 162)

Islam does not believe in wishful thinking. 1t clearly states

that righteous must

followed

belief in

i l 1 .

h Q u r f

says:

WllO

believe d

w k

deeds o

J igl1tCOllSlless

i

: W

I l l will [t'ail]. (41

:8)

l s w l

bclieve

w k i g l l 1 l l S I 1 S S , j

is

issflllplacc ]

.

(13

:29

s

at the Beauty of

28


29/104

l s l is

universa1 religion. The Messengers prior

the

advcnt

of

the Prophet u h d were sent to their

respective peoples, as the Qur

'an

says:

We did

i d d

s l , , to tlleir

[respective] peoples, d

to witll clear

s i g s . (30:47)

The Prophet Muhammad was

11 t

sent to particular tribe

or set ofpeop1e, but rather to

k i d , as the

says:

We I v s t

as

to all

] , v glad t i d i g s d w i g

[ g i s t s i ] ,

111 st of

k w 1 . (34 :28)

l 1 1 k i d 1 s t all, as tlle

s

s g

t i h , 1

WllOl11

l g s tlle d l 1 1 i i

t11e

d

] ' (7: 158)

Wc

s

0 1 as tor all

t i s

(2 1:107)

These d s i i l other Verses ofthe Qur'an point to the [ :

1hat there is now question

of

or nation,

of

chosen

people

the

seed

of h or that ofDavid; of Jew

Gentile, Arab or non-Arab, white or . The expression


of

Islam

29


30/104

il1 the - Verses point to the

universal and everlasting character

ofthe

s s g f I

s l .

1t is worthwhile to note here that the

before

with certain i l s to lend support to

the

s

with which Allah had

.

These

l

s

were confined to their t i and the place where they were

sent . Moses had rod which,

when

he threw it, would

into snake. did this in the presence

of

the Pharaoh to

to i and to his g i i s that he was truly sent

God. Thi s snake quickly swallowed the g i i s ' rope s

and rods

th: 1.t

seemed to v about like snakes. also

it to strike dry path for his followers through the Red Sea

into the Sinai

.

They crossed foot while

Pharaoh, who in with his troops, was

v r w 1 1 l d

the sea. and his all perished wl1ile

Moses and his followers safely crossed the sea.

JeSllS

Chri st, son of

,

who had birth, was

also supported with certain i l s which were restricted

to his

t i .

would, Allah 's leave, k

of clay the

f i g of bird and breathe into it, then it

l

bird

with

f esh

and blood would also

the blind and the

lepers, raise the dead and infonn 1 people ofwhat they ate

and stored in thei ' h s

Al]ah 's leave

The

Prophet was also with

i l s ,

the greatest of all is the Noble '

which is

stillin

its 6 r i g i n a l

fonn

and which will continue to

gllide

peopleand

l l u i t their hearts and sOlllstill t11e

of J u d g t

The

is All

ah s

Word and whoever

1 s t l wishes true guidance should read and study the

:

Glil pse the Beauty of

1

30


31/104

'

wer

e

Q

with Wllich u t i eould

v d [ theiI plaees], tlle eould l v

s u d the dead eould made to speak [tllis would

thc ] ( 13:3])

The

has

d k

or ambiguous expressions. t

speaks elearly d guides to the right path. t is s t i g h t ,

elear

d ] .

is to

found:

Praisc

to

s

to His se rvant [i.e.,

~ the Book

d

I allowed

k

d s s

made it] straig

l1t d

clear] i

d tl1at

wam

[the disbe]ievers] ofa

t i b l

Him, d t ] t give glad

d i g s to l

v

s

who

w

k

i g l l t

l l

S

deeds , ] t

s

I v

goodly

w

d w h

i

s

m i

,

(

8: 1-2)

t

is guide to all, and to those who accept its g u i

s ofmercy and the

way

to salvation. Alliih'instructs us to

eamestly

seek

to u d s t d it :

ea mestly seek to

,

is

locks

tlle

iI

?

(4 7:24)

t is not meant

e]ass or

;

it is u i v s l and is

d d s s d 10 the w l d s :

V i l tllis is

less

message 10

tlle worlds.

(81 :27)

The fact that it is still with us in its origina] [ is

i d i t i

ofthe

universality ofIslam.

G l i s at the Beauty of Islam

3


32/104

Islam

s t s s s d t i

in

e v e y t h i n g

and

d s

its

f l l w s

to eschew

t g s in

d i t i . t

takes deep i t s t in the as well as the t i l

well-being

o

.

t d

its

f 1 1 0 w s

to

themselves

[

the

f t

while at the same time lawft l11y

enjoying their oflife as long as they do not s g s s

the limits set i h . The ' says:

Seek, \\,itll [tlle wealtll] wl1icll

l l

s bestowecl

, tlle tlle

f g t

y o u

tllis

l d . (28:77)

'Ali d ,p, son o TaIib , the f t h rightly-guided caliph ,

said:

W o k life as though going to live

[ and work

f t

as though

going to die t w

the

s

the believers

g d to go their business:

tlle is tinislled,

d i s s il1

l d

d

seek o

i l l S ,

d Allall

f q t 1 t l

t l t

(26: I )

The Islamic is [ eqllitable

d

reali stic

d t i

and the

call s Muslims

jt lst

nation:

Glimpse at the

o Islam

3


33/104

S I \ Wc 01' jlls1 ( 1 1 1 bcst)

. jllstly

(2 :143)

k

i g

i

s ideologies, Isl

a111

does

t

stress

tl1

e

at tl

1C

expense of'

]

vice versa.

Ratller.

i1

brings both of

into

1 1 1 0

C0111111ends moderation \vhi'e

s v i g

religious duties

g l

d

m

going to the extremes in this respect.

F \ v g i d l l

course

i

worsll ip is tJle best

altemati

as well as the ] way of

d i

s h

g

i

g

duties 10wards

Creator. I

sla111

Pf

Ol1ibit

s us f1-0 111

v

d

g

s

v \Nith

dutie s :

bound to put

lI

S

o fT l i g i altogether, t us to d i s g

dllties w

h

, d

to

best 0

1'

ability. The

Q u r

says :

511 i l 1 t \ s . l 1 ( 1 110t 1 t 10

tl1i g s di t i c l l l t

.

2: J85)

110

does

Allfll1

place

g t c

it

. ( 2 : 2 R )

'Alxlllll


34/104

of

f t i g

11is worship

whi1e A l i h

has f g i v

his

past

d

i s .

said,

1

will

g g

i

dev

otions

i g h t l g Another said, 1 will fast every sing1e day and 1

w i l l v

miss day without fasting.

The

third said, 1

will

keep away rom

women

and 1will never get i d .

When the

Prophet

was inforrned ofwhat

they

had said, he

ca11ed

d said to , i h 1

fear

i h

than

of

and 1

the

most duti 1of all

of

to

But

1

sometirnes

fast

d

sometimes

1

d t ;

1

perform

aldt

[prayer] for oftl1e night

and sleep,

and 1 w .

So whoever away

way [oflife] is

of

.

Islam d s its followers to take middle

t w i g

stingy

d extravagance,

it in theiJ

ordinary spending

in

h i t .

They s110111c\ strike

perfect1y jl1st

between

two .

' [111 says:

let

t

11311 1

tied [\ikc ] to

ncck , s t it [ t l 1 10 its [1i kc

s d h i f lest /

dcstitlltC. ( 17:29)

Q f 1 l 1

describes

the

devoted slaves

of

l l l 1

as

t l s

who:

Whe

l1

t

hey

, v g stil1gy

110lcl

[way]

/

[

]

(25:67)

cal1s fts brothers of Satan

because

oft11ei1

foolishness.

The Satan

his

i g t i t d

tl1

c

of Is1 all1

34


35/104

to

i l 1 ,

so those who misuse

s q d i h

's gifts

l g l a t f u l

( i h

( tllC k i d d tllciI due ,

igl1t

s d to thc

d to

w f ,

but q u d not [

wcaltll] in tllC

s

f

Vcrily

s

d

f

of

S t

d thc

S t

is

u

g u l to 11is

d

(17:26-7)

tting excess waste is t i t l

f i d l :

"Waste

cxcess,

[

Allatl loves

w

s

(6:141)

d d i k wastc i l loves 110t tlle

w s t

(7:3 1)

The Prophet

says:

l l i l d

I v

fillcd 'vesscl' w o s c

t l

tllciI

fcw s l s wOl1ld

sllfficiet

( kccp

l

bocly t g t l l If

I \

SllOlIld allow l l i l

[

tllcir food,

l i d

[

tllciI

d i l 1 k d t l l i d [ t l l i g ( /

T i , - m i { l l I i l 1 { / l m {

' tl1e Jews the h i s t i s because

ofthe excesses they had committecl

' l i g i :

People of'tlle Book Do

t

excccd tlle limits set

, cligiOll,

say o Allal1 ] ; .

JeslIs

tllC

5 0

01 was

[

]

s s g 01'

11:111

His W , Wllicll

G limpsc at tJ1C

of [ s l n

35


36/104

bestowed

d s i i t

;

so

be1ieve

i 1 l 1

and His

s s g s .

Say not

[Trinity]' Cease t is

F i l 1 is

God, l o y to Exalted is 1 1 v i g

s

bclong

t11at

is

i ] 1 v s d i

the

S l l f f i i t

is i h as

Disposel o

t i s

(4: 171)

Glimpse at the Beauty o Islam


37/104

Islam brought

n o w l e d g e

when the whole world was

engulfed in utter ignorance. The first Verse the Prophet

of

lslamreceived

i h was:

"Read the Name f d h has created

that exists] .

t d [

clot [ piece

of

thick coaglllated blood] . Read

And

d is the

Most ]

l

tallgl1t w i t i g ] the

l

tallght t l t whicl1 he knew not." (96:1-5)

This V s the first spark to dispel the

d k n s s

of

i g

in which the

w l d

had

i s d

t

awakened in the faculty

of

thinking and

g d

him to w s h i the true God.

t

is throllgh knowledge

that we u d s t d i h better and s v him

The

Prophet states in

t d i t i

that

i h

does not like to

worshipped out

of

ignorance.

The l g t i of

Muslims in

of

few s

nation

knowledgeable in religious as well as in worldly matters,

after having groped in the darkness of ignorance [

centuries. i h reminds the Muslims of His immeasurable

bounties

among people

[

His

s s

t

ying

d

teaching

thc Book and



38/104

, ,

i

wisdol11 . vcrily

11ad

bcfore i

, (62:2)

n o w l e d g e

is

o

two types: religious,

whicl1

has to do witll

l d l s t l 1 d i l 1

o thc religious duties

is

q u i d

to

) '

out,

t l , which has to do with the

o

this

w o l d

u s l i is

q u i d

to

q u i

both types 01

knowledge. Religious knowledge is u s t because without

it

will not

to d i

s h g

tl1e

j i d

duties in the

s i d

The

says:

i l l will

g t tl1e k w l d g

01 I s l to wllOevcr

wal1ts good . (

/-Buk//(il i

M/ls/im)

I s l g s

the acquisition o w l d g

d k s

its g]eat w d . The h t i;rj says:

AllftI1 tl1C

way to

l i s

easy [

11il11 W}lO

t \ s tllC ] :

w l g M/ls/im)

\VllO goes t t l 1 i o w l < . \ g will [

A llftI1'S way lll1tilllC . ( A t - 7 1 i ( / I I )

\VI1O follows

i

qllcst

k w l \ g ,

A

II5Il

wi

pall1 10 Paradisc casy 10I

[

'

L 1 g l s

lowcI

tl1CiI

wil1gs

[

k w l d g bcillg

plcasccl witll

w l t

docs . \ 1

i l t t s

o

al1d

v

tlle

fisl1

i


39/104

Beneficial knowledge is also

must and

Muslims

encouraged to acquire it in order to

benefit themselves and thcir fellowmen. When the

u s l i s understood this fact they excelled

nations and

i d

the

torch of

knowledge

As TW.

Wallbank and Schrier put

it:

In d i i

t h t i s

s t and

phys i c s

u s l i s

h i v t s were

particularly noteworthy .

Well-equipped hospitals,

usually associated with

mcdical schools, were

locatcd

in the principal

greatest of physicians was the 9th century figure Al-

Razi known in the West as Rhazes. was the author

of scores of scientific works,

including

h s i v d i l encyclopaedia and

pioneering handbook smallpox and measles . 10th

century

physkian,

g

0 [Medicine

which was considcrcd thc standard guidc

in

d i l

circles until the 1ate 17th century...

I t t

advances were

d

in a1gebra analytica1

citics. At time when superstition still hampered the

practice of medicine in

w e s t e n

countries Muslim

physicians were diagnosing diseases prescribing

cures and ; advanced surgery...Probably the

s the Bcauty f

39


40/104

geometry

l

spherical

i g m t r y . '

111 [ S 111 111 11

111

i

11 g 111 1 IS

1

[

01 worlclly

is

d

advocated.

.

acqllisitiOI

k l v l g

is. as

tlle

Islam makes il

, i g l i

womal1."

( /

M/ija l)

i h commands the Prophet

10

invoke Him to advance him kllowledge:

"Say:

'

Lord!

[

kl owJcdge .'"

(20:] 14)

t is [ that Faith makes peopJe equal before i

but

there is Jeadership and

n k d

degree, joined with greater or

Jesser responsibiJity, and that depends true knowledge and

insight, nameJy the knowJedge ofreligion:

h

will cxalt i degrce

s

w l

belicvc

t l s

who have

g t d

kI10wlcdge." (

58:]]

1

Living

Wor d History Scott Forseman and

9 9 0 , 191-2.



41/104

. . : Y ~ ~ ~ = ~ Y o : ~

dvantages Behind

ReligiollS Dllties

Fair minded researchers and objective observers

acknow1edge the fact that Divine

commands

beneficia1 to

mankind

and that Divine prohibitions

harmfu1 in

way

another.

100k at the

r 1 i n g s

of

Is1am wi11 to the

disceming

person the greatness and

nobi1ity ofthis re1igion. Is1am caHs to nobi1ity, truthfu1ness,

chastity, justice, fu1filling the covenant, safeguarding trusts,

disp1aying kindness to orphans and the , maintaining

neighbor1iness, honoring the guest and enjoying the lawfu1

wOl 1d1y

s s in . t cal1s to righteouness and

piety, and forbids SiIl and

. I

word, it calls to

that brings about happiness and fOl bids that is bound to

trigger

and ruin.

Is1am provides better a1temative and

thing it

has declal ed fOl bidden and unlawful. Divination w s

[for ascertaining 1ucky

un1ucky moments

whether

shou1d undertake certain actions not] superseded

another form of Salat [ ] ,

namely

Salatul-

Jstikharah In this

sincerely prays 10 i h the

Omniscient and Wise, 10guide him to what is beneficia1 and

keep

him away

[ wha1

harmfu1 . Usurious

1ransactions

superseded 1awful, profitable

trade; alcoholic beverages

superseded

Glimpse the Beauty of Islam


42/104

deliciollS healthy drinks , which

f i i l

for both the

body

d

the

] ,

to

t i

but

few

examples

1f we trace 1 1 the 1slamic teachings, we will r t i l

iind

that

Allfth,

Who

knows wl1at is best

us, has t prohibited

llSsomething i t l l l t providing llSwitl1

better altemative of

the same . We shall briefly consider below some ofthe

advantages and of Sal t [ ] , Zak t [ o b l i g a t o y

h i t ] , fasting, } } [pilgrimage] and Jih6d [fighting

strllgglil1g i l h s way] .

S U i

r I I l ' r l ll1iqul i r i t I I

Sal t

[ ] is

g t act

of o s h i p , which

i g s

those

who

observe it

closer

to

t eir C r e a t o

1t is

s p i r i t a l

where

ofthe body joins

tl1esoul

t

mind

in tl1e w s r u and g l i i i t i I 1

of

Allfth. 1t

inculcates

s i i t and

total devotion in the

h e a t s

of those

f

it. It

makes s t d A fth

in h i l i t

exalting

Him and i v k i g

They

begin it saying l l

kbar

,

k w l d g i g

that Allflh is tlle

Grea

test, Who Alone is to exalted and

woIshipped

'

t h

engage

in

praising

sLliting His

Majesty

devote

t m s l v s

completely to Him and totally sllbmit to

His

Will, seeking His l to

keep t m

the straigllt path, that

of t

d the

] to

g a r d them

against

the

of those

who

g

astray

Glimpse the [s[am

4


43/104

and have 1 1 s eamed His Wl atl1. When they the climax

o

s h i

d i g

Saldt,

and h e a t s

deeply ]

with awe and , tl1ey f Him , placing

the most d o the body the , showing t

and humility.

The l l o

Sa iit

[ ] is matchless and its

v i t l l e s

. Those who it in the s

acknowledge the o

i h

and h e a t s

i

singlllal feeling of' awe and

o

Him that

helps thcm in shllnning

sinful acts

v i d i g

them

o

dil ect

with

t five i s

day. 1tis wondel then that the Q says:

Slllat

[ ] . Surely

Salcit

restrains [ ]

[

indcccncy and manife t c\,il: and

01

i h

indeed is

tl1c

greate 't

.

(29:45)

t teaches to as it is at

stated times :

Vcrily, Salcit is enjoined tl1c fixcd

. 4: 103)

It is also

sourcc

courage

grcat aid

[

times

distre s

di

.

'

sa. s:

seek 11elp il and

Sa at:" (2:45)

When they it g l l I ] , they dcvelop ; desire

to do

l ightcOllS

dccds,

t i i t i g l l a

's

rcwal d

in thc

. When they perform it i they

establish strong social rclationships with d thcy

stl engthen these

ties

witl1

q a l i t i e s

as love,

tendemess, -

Glimpse the Beau ty 01' lslam

43


44/104

llkiit

IObIigatory ] and Modc .

Social inallcing

Next

to

Saliit

[prayer],

Zakiit

is the most important of the

re igious duties enjoined

the Mus ims.

t

assumes

re igious sanctity, which is t h d mode of socia

f i anywhere e se. There is ready q u i v t word i

the g i s h

g u g

this t i l l remarkable

i s t i t u t i t

does s i g i f [

of

charity, as

think. The word is h s i v and

i u d s

u of i g s As Hamudah Abdu -' t i simp y puts it:

is not just of charity a msgiving tax tithe.

Nor is it simp y s s i

of

kindness; it is all of these

combined

d

much

It

is not merely

d d u t i of

2 V>

certain percentage

[

one 's property, u d t

.-

5

'

r t and spiritua i v s t t l t is not simp y

~ vo untary t i u t i to someone some cause,

is it

~ govemment tax that

shrewd person get away

~ ~ with. Rather, it is duty enjoined

i h and undertaken

< Muslims in the interest of society as whole...

t

combines

with all these [meanings] God-mindedness and spiritua as

we as

motives. That is why there

equiva ent

to tll word akfit because of l

s u

origina ity of the

Qur an, the Divine Book ofAllah."

I

akfit has i d advantages and far-reaching effects in the

Muslim society.

It

is clear expression of

aff

ection

t w d s

the

and the needy, which he ps satisfy their need s and

Abdalati,

slam

American

Trust Publi

caton

,

Glimpse at the Beauty of lslam


45/104

settle their debts.

The

literal

meaning

of akiitin

the benefactor s heart selfishness

and thirst

wealth but

his property as well;

AIUih w l l

certainly bless it

and

it increase.

t

also purifies the heart of

the recipient jealousy and hatred,

and

fosters in

his heart goodwill towards the contributor. t instills in the

believers generosity, and purifies their heart being sel[-

eentered and greedy wealth. t is to social

cvils

and

sure being stingy. The Qur says:

w110ever is saved 11is own

w11 will

} .

(59:9)

Whell akiit is paid in the prescribed it

corrupt

sy

stems

like

and capitalism

as

unnecessary, letting d progress prevail .

The

object

of

akiitis to provide

relief

the distressed

d

of

the welfare

of

the i l l less [avored

[

the

.

t also discourages the

h d i g

of

and commodities, and thus

brisk

ofboth , resulting in

The

Qur all

expressly tl1at wealth should not

permitted to accumulate in

few hands and that it

ought

to

kept constantly in circulation in order that:

Glimpse the Bcauty of Islam

5

is purification:

t

purifies not l


46/104

" ...1t not

fortunc used tllC

g

(59:7)

achieve this, it p o h i b i t s the

lending ofmoney

interest

s

of

which few l people

to

l i z the greatel" of thc

wcalth

of the

and

k s pro

vision

for tlle distribl1tion of

.

t does pcrson to leave

w110lc

tlleiI

to

of

to u g t t}le

of

at tllC

of

.

t

sccks

to

i g

equitable d j u s t t

in tlle distribution

we altll

throHgh tlle Zak6t. 1t

i s

as first cllarge

g v n t

d

r c s o r c e s tlle obligation of

v i d i g thc welfare d g s s

oftllc

s t i s

of h u g h it v i d s for the

1 1 sections oftlle peoplc .

lfllm IFastingl elps develop

StlOllg

31) 1

Fastillg

aum

is

l and

spiritual I s l i

attributc . 1ts bcauties and i t s l i i t l s s i

bchind

fa

sting

is to attain

1 1 0

ofTaqwa

picty

rigllteollsness, as

t}lC

Q r ' a n

says:

WllO bclieve

asting

is prescribed to as it

was prescribcd to bcfore

t l t

(2: 183)

asting hclps tllc faitMlll

develop

s t g

pcr

sonality

l t

instills ill

t h

tlle

quality

of will power

and

.

F w

fasts,

certainly

e a n s

to

G l i s Ille

s ]


47/104

discipline o

ne s

passionate desires

places oneself in

opposition to physical t t i s

t

also helps

t h

develop the virtue of displaying affection

tow ards the

and

tlle distressed; wh en obscrves

f i g d u d g the

pan

gs of

h u

g actually

the d i t i distress of the lt also

i d

t h

of i h

character.

reward to l1alf tl e [e\vard

[

t h

v h

they

\vhil e

f

s t i g ;

thi

s i d

t

t m

to give

k

to

Him

His

d l s

F s

g

also develops the

qu ali t y

d

gentle and

[ i g

F s t i

g

is i

patience, and i its

tum

is

to halftl1e

\

V d of

Faitl . The Prophet

says:

R i

is

111 l1tl1 .

Fastil g is also

shield

aga

i

l s

t disease s.

lt

provides

with both spi ritual g w t h d

fitness. lt g

the body

is

to

knOWl

diseases. lt l1elps

l

one s digestive system and

the body tu ge t

u[

which d t i t l to health .

Besid es

t l t

it is also

act

of

wor

ship that

testi fies to total

d i to Th e

Glil p

se at thc [ Islal11


48/104

I

hardship endures while carrying out this obligation is

il1significant in comparison with the noble objective

seeks attain, namely

t h s

Pleasure and the great reward

in the Hereafter.

.

beauty of islam

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