Islam Spirit and Form

Islam

Spirit and Form

by

Osman Nuri Topbas

Published by Osman Nuri Topbas at Smashwords

Copyright © 2010 by Osman Nuri Topbas

Smashwords Edition, License Notes

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner.

Erkam Publications 2003 / 1423

E-mail : info@worldpublishings.com

Web site : http://www.islamicpublishing.net

Table of contents

Islam and

its sublime nature

Five Pillars of Islam

The expression of faith

and its pillars

Faith in Allah

Belief in the Angels

Belief in the Books of Allah

Belief in the Prophets

Belief in the Hereafter

Belief in Destiny

Two Aspects of Faith

The Weightiest Statement on the Balance

Declaration of Faith at the Last Breath

Prayer

(Salat / Namaz)

Prerequisites of Prayer: Pious Reverence (Khushu)

Prayers by the Prophet

Prayers by the Pioneers of Islam

The Five Compulsory Daily Prayers

Optional Prayers

Prayer in Congregation

Prayer as a Unique Refuge

Regular Prayer

Prayers Done Unwarily

Those Who Keep Themselves Away from Prayer

Prayers is a Means of Differentiation

Summing Up

Minor Ablution, Major Ablution of the Body, Ablution

with Sand or Earth in the Absence of Water

Zakat and infaq

(poor-due and spending for others)

Important Rules of Paying Zakat

‘Ushr

The Etiquette of Spending

The Requirements of Zakat

Pilgrimage to Mecca

The Construction of Ka’aba

The Lesser Pilgrimage (Umrah)

The holy month of Ramadan

and fasting

Preface

Dear Readers!

Praise be to Allah the Almighty, who has granted us the serenity of belief in Islam, and peace be upon Prophet Muhammad who has guided mankind from darkness to light.

Every sound human being can understand that this world has been created for a purpose. In order to fulfill this purpose Allah the Almighty has sent prophets with religions to guide mankind. All these religions have been the same in essence and they have been called Islam. Islam is Allah’s greatest gift to man since through Islam people of faith may preserve the purity of their divine-given nature and may change their world into a rose garden. At our core is a deep longing to return to the Creator and the state of tawhid in Islam makes this possible. It enables us to spiritually return to our Lord and this is life’s greatest pleasure.

Those who want to be sincere servants of Allah should cultivate an understanding of the inner aspects of Islam and should fulfill its commandments. Those who realize a high level of religious practice both in form and spirit will attain to the love and reward of Allah. On the other hand, those who do not heed Allah’s invitation to return to Him, will be doomed and will be losers in the Hereafter. The blue skies have never shed tears over sinners, and it is the same skies that have destroyed the enemies of Allah through fierce thunder and torrential rain. Our sun is the same sun that once illuminated the castles and palaces of Pharaoh, Nimrod and other unfortunate people. Today it illuminates the ruins of their kingdoms. Hence none of them could attain eternal life as they had wished. Only those who have served Allah sincerely have attained this felicity and its concomitant rewards.

The essence of Islamic faith is to declare that there is no God but Allah and Prophet Muhammad is his messenger. After declaring this fact one becomes a believer, but Islam is not only a religion of dogma. One needs to complement his faith with good deeds. The holy Quran always mentions having faith in Allah and doing good deeds together. Faith is perfected through both the worship of Allah the Almighty and good deeds. Historically, those believers who have perfected their faith have found neither life’s difficulties nor the threats of the non-believers to be problematic. When the tyrant Pharaoh severely punished the magicians for their faith in Moses (a.s.) they did not abandon their faith but rather said: Our Lord: Pour out upon us patience and cause us to die in submission (Araf, 7:126) Likewise, the early Christians who were thrown to wild animals because of their faith did not renounce faith in the unity of God but chose instead to taste the spiritual pleasure of martyrdom. Hadrat Sumayya, who had feared even a needle prick in her past, did not fear the hot irons as they branded her body due to her strong faith in Islam. Her husband followed suit as he refused to turn back from the path of Islam even though he was savagely killed. The lives of the companions of the Prophet (pbuh) and the lives of some of the followers of other holy religions before the advent of Islam repeatedly testify to the ability of faith to conquer disbelief.

History bears witness that so long as Muslims have practiced Islam as dictated by Allah the Almighty, their civilization has embodied in all aspects of life a culture known for great refinement. They have been in the forefront of science, politics, economics and other fields of life. However, when they have abandoned the practice of Islam or they have only practiced it in form and not in spirit they have correspondingly lost their strength and unity. They have ceased to be world leaders in politics, economics and other fields of cultural inquiry. Hence, once more we deeply need to return to our faith with sincerity and to practice it not only in form but also in spirit.

It is with this need in mind that I have analyzed the spiritual dimension of Islam. Initially, the foundation of our faith has been explored and to the best of my ability the wisdom behind it has been unveiled. Following the principles of faith, I have delved into the spiritual aspects of Islamic worship. Although Islam a^s a faith may be noted for the degree to which it is practiced, unfortunately usually in our times this practice has lacked the spirit of Islam. The rituals are mechanically performed as if only a kind of social custom while the spirit of Islam has been almost totally lost. This book aims to illuminate the spiritual radiance of Islamic worship and to clothe it in stories of the lives of the prophets and their companions and also in the lives of exemplary Sufis. In particular many references to the poetry of Rumi, Yunus Emre and other Sufis aim to bond the passion of our practice with its ritual form.

The chapters on paying charity and poor-due have been emphasized. The deep analysis they afford of the economic philosophy integral in Islam, abundantly demonstrates their inherent value in our grossly material world. Islam strives not only to render spiritual but also material guidance. Hence I have emphasized the economic commandments of Islam in order to assist us in our battle against material want.

In the course of writing this book, I would like to render special thanks to Mr. Muhammad Eshmeli for both his ongoing support and too in the editing of the book. I also pray for the other brothers who have taken part in the printing process and pray that this book will be a source of spiritual blessing and a continuous source of charity for all of them in the Hereafter.

I would also like to extend my very special thanks to Dr. Suleyman Derin and to Dr. Ali Kose for their assistance in the translation of this book and also to the editors who have struggled to make it as articulate as possible. May Allah accept their well-intentioned efforts and reward them generously.

May Allah make those who are touched by this book benefit from it as they grow to more deeply understand Islam both in form and spirit, and may Allah bless us with a due portion of light flowing from the meaning of the following verse when we meet our Lord in the Hereafter:

Verily among those who followed his Way was Abraham, Behold! he came unto his Lord with a sound heart (Saffat, 37:84)

Amen

Osman Nuri Topbas

01-16-2003

Uskudar

Islam and its sublıme nature

"To Him (Allah) belong the Most Beautiful Names" (Tâ-Hâ, 20:8)

Throughout the history of mankind all religions, the first of which was revealed to Adam, have in essence been the same. The only religious changes that have occurred have been in regard to social laws since the communities of man have been in a continual process of development. Nevertheless, these changes have not pertained to the essence of these faiths. Thus, all religions which have been revealed from Adam (a.s), who was the first human being and the first prophet, up to the last Prophet Muhammad (pbuh) are in fact at the core level essentially the same as Islam.

Therefore the Prophet (pbuh) said:

Narrated by Abu Huraira:

I heard Allah’s Apostle saying, ‘I am the nearest of all people to the son of Mary, and all the prophets are paternal brothers, and there has been no prophet between me and him (i.e. Jesus)’. (Bukhari, Volume 4, Book 55, Number 651)

Therefore it is a wrong supposition to think that Islam is restricted solely to the Qur’an, since it contains all the previous religions that have been revealed by Allah. Of course, here the word religion signifies their original forms prior to their distortion by human beings. The Qur’an confirms this in the following verse:

The Religion before Allah is Islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account.(Al-i Imrân, 3:19)

This verse also demonstrates that Islam is the sole solution for the problems of humanity. Here we are referring to the Qur’anic declaration that it is salvation both in this world and in the Hereafter. The following verse clarifies this fact even more clearly:

If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good). (Al-i Imrân, 3:85)

Hence, Islam is a religion that has been continually revealed from Adam through to the last Prophet Muhammad (pbuh) , and has been perfected through the stages of human history, finding its most perfect form in the Qur’an.

The description of Islam can be summarized in two principles:

1. Faith (Iman): To believe in the five principles of Islam sincerely.

2. Good deeds (‘amal al-sâlih): To do good deeds that are demanded by Allah with sincere faith.

Islam practiced under these two principles organizes our life, thought, and behavior in a balanced way. Islam is a path that leads the believer to Allah by connecting logic, ear, tongue and heart to divine light. If the beauties of Islam were to fall on a piece of rock, it would turn the rock into soft fertile soil. On the other hand, the hearts of those far from Islam are turned into hard rocks. Only Islam has the ability to soften and cure them.

Islam perfects the intellectual and practical life of human beings and takes them from darkness into light. Those who embrace Islam are elevated from the lowest of states to the highest peak. It has the capacity to transform an ordinary human being into a perfect man. Islam achieves this spiritual transformation by returning man to his original form.

Islam is a robe of guidance extended from Allah to all of humanity. Those who submit to it, will rise above their mortality and will attain the elixir of immortality. Allah has summoned all prophets, who are beings at the peak of servanthood to Allah, to one condition: When Allah said unto them: Surrender! Each of them said: I have surrendered to the Lord of the Worlds.

In the personality of the great prophet Abraham (a.s) this reality is declared in the Qur’an:

When his Lord said unto him: Surrender! he said: I have surrendered to the Lord of the Worlds. (Baqara, 2:131)

This submission is realized in experiencing the closeness of Allah through mentioning His names. In fact, the aim of all forms of worship is to attain proximity to Allah, to attain to the knowledge and love of Allah.

One preacher was speaking in a mosque about death and its aftermath. He was explaining those questions that we will be asked after burial such as: "How did you spend your life, where did you spend your wealth and health, did you practice what you learned, were you following the commandments of Islam and did you refrain from what was forbidden? He was speaking about details and was not addressing the essence. Among the listeners, the great Sufi Master Shibli was present, and in order to remind the preacher of the essence of the matter he said:

O preacher! You have forgotten the most important question that Allah will ask His slaves in the Hereafter. When we meet Allah in the Hereafter, He will ask: O my servant! I was with you at all times, whose company were you in?

Based on this form and level of respect, Islam is to lead a life where we feel the presence of Allah at all times:

And He is with you wheresoever ye may be. (Hadîd, 57:4)

The well being of the earth and the sky is dependent upon our obedience to Allah. In the absence of this obedience, the wrath of Allah will descend upon us.

Corruption has appeared in the land and the sea (the order of the universe has broken, natural calamities appeared) on account of what the hands of men have wrought, that He may make them taste a part of that which they have done, so that they may return (from the wrong path that they follow). (Rûm, 30:41)

What this verse means is that abandoning Islam causes corruption of the harmony and order of nature. Here natural disasters are perceived as warnings to return to Islam.

People of insight can perceive the difference between the Creator and His products. Such an individual looks at the outer form while he perceives its inner form. He understands the reality of this world as he remembers the Hereafter. He gazes at the boundless heavens as he leads a life constantly remembering the divine majesty behind them. He knows his weakness as a servant and never ceases behaving like a servant. On his travel to the eternal world, Allah bestows upon him many of His divine secrets. Thus, the servant falls into prostration in yearning for his Lord. In this way, the purpose of creation is fulfilled and the servant gains eternal bliss as stated in the following verse of the Qur’an:

And whomsoever it is Allah’s will to guide, He expandeth his bosom unto the Surrender, (An’âm, 6:125)

However, the verse proceeds to go on and state that some of creation runs away from His divine mercy.

And whomsoever it is His Will to send astray, He maketh his bosom close and narrow as if he were engaged in sheer ascent. Thus Allah layeth ignominy upon those who believe not. (An’âm, 6:125)

In short, salvation for mankind is only possible in Islam as the Prophet (pbuh) states:

Whoever accepts Allah as his Lord, Islam as his religion, Muhammad as prophet and is pleased with them Allah rewards him with Paradise. (Abu Dawud, Salât, 36; Tirmidhi, Salât, 42)

Islam comes from the root of silm and salam, meaning peace, submission, purity and sincerity. The first chapter of the Qur’an, Fatihah, summarizes the essence of Islam. According to this chapter, Islam aims to take mankind to Allah’s bounties and to the right path without attracting His wrath:

"In the name of Allah, Most Gracious, Most Merciful.

Praise be to Allah, the Cherisher and Sustainer of the worlds;

Most Gracious, Most Merciful;

Master of the Day of Judgement.

Thee do we worship, and Thine aid we seek.

Show us the straight way,

The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray." (Fatiha, 1:1-7)

Hence, Islam equally fulfills the needs of faith and reason. It protects man from that which harms his life and his possessions as well as the health of younger generations. The benefits of Islam can be summarized as follows:

- The finest religion of faith: Islam provides the best mode of faith while protecting the honor of man from heretical beliefs such as the worship of idols.

- Islam nurtures the soul of man through acts of worship: The kinds of worship in Islam address both the soul and the body since their performance involves both body and soul. Those fulfilling the obligations of Islam live paradisiacally in this very world.

- Islam is a religion of mercy: Islam strives to carry man to felicity and the mercy of Allah although most of his acts more nearly deserve destruction and punishment. Allah, the Almighty states that His mercy exceeds His wrath.

Narrated Abu Huraira:

The Prophet (pbuh) said, When Allah created the Creation, He wrote in His Book -and He wrote (that) about Himself, and it is placed with Him on the Throne- ’Verily My Mercy overcomes My Anger’. (Bukhari, Volume 9, Book 93, Number 501)

The basmalah which is mentioned in the beginning of the every chapter involves the names of Allah which enlighten His attribute of mercy: In the name of Allah, Most Gracious, Most Merciful. These two attributes are also mentioned in the first chapter of the Qur’an in its second verse:

All praise is due to Allah, the Lord of the Worlds. Most Gracious, Most Merciful; al-Rahmân, meaning compassionate, merciful. The first two verses of this chapter inform us that due to His mercy Allah taught us the Qur’an:

The Beneficent Allah, It is He Who has taught the Qur’an.

(Rahman, 55:1-2)

These verses signify in addition that the content of the Qur’an is also a mercy for humanity. In the chapter Isra this reality is clearly stated:

We send down (stage by stage) in the Qur’an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss. (Isrâ, 17:82)

Not only is the Qur’an a mercy for humanity, but this is also true for the Prophet of Islam who transmitted the Qur’an:

We sent thee not, but as a Mercy for all creatures. (Anbiyâ, 21:107)

As a matter of fact this reality has been proven in the life of the Prophet (pbuh) since he never cursed those who harmed him. In the town Tâif he was stoned and left bleeding due to injuries. Angels such as Gabriel came to him and told him that he could destroy the inhabitants of this town due to their mistreatment of him. The Prophet (pbuh) did not accept this offer and answered: No I do not want such a thing. I am a prophet of mercy.

He even prayed to Allah for their guidance and well-being. We can conclude that the first fruit of Islam is mercy. The friends of Allah who followed this golden rule summarized servanthood to Allah in two principles:

1. Ta’zîm li amrillah: To fulfill the commandments of Allah with full reverence.

2. Shafkat li halkillah: To show mercy to the creation of Allah.

- Islam is a religion of rationality: Although Islam is not a product of human intelligence and reason, since both religion and logic are gifts of the Creator there is no reason they should be mutually exclusive. Islam guides the human mind to the most useful and productive states, hence enabling man to lead a balanced life without falling into extremes.

In other words, human rationality can find its full expression in belief in the unity of Allah and He implores us to use our logic and rational faculties at many points in the Qur’an: Afala ta’qilun? (Do you not contemplate?).

The Prophet (pbuh) also invites us to use our mind and contemplate upon the purpose of life. Comparing the reward of worship and contemplation he says: An hour of contemplation is more valuable than sixty years of worship.

The human mind has been created as a vehicle to take man to Allah and guidance. It is the interpreter of the divine realities.

- Islam is a religion of love: Mere rationality is not enough in guiding man to divine realities. At times rationality is incapable of guiding man to Allah. Instead it takes him into a pit of doubts. Hence it is necessary for rationality to be under the rule of love and to enlighten it with love. Rumi says:

He that is blessed and familiar (with spiritual mysteries) knows that intelligence is of Iblis, while love is of Adam. (Masnawî III, 1402)

Love is as a ship for the elect: seldom is calamity (the result): for the most part it is deliverance. (Masnawî III, 1406)

Those individuals, like philosophers, who rely on intelligence as their guide become slaves of their external senses. They serve what their eyes see and what their ears hear without normally reminding themselves of the hidden. Reason may know Allah through love, whereas it alone is only an instrument whereby love may reach to the Creator.

Love engenders sacrifice. A believer who loves his Lord may even give up his life in the path of Allah. The companions of the Prophet (pbuh) sacrificed everything in the path of Allah and His Prophet and thus reached the highest station in the history of mankind. Whenever the Prophet (pbuh) requested something from them they replied: My father and mother have been sacrificed for you.

Hence, Islam is a religion of the heart rather than merely a religion of reason. It aims first to reach the heart of man. It is also a religion of equilibrium: The most fundamental aspect of Islam is that it involves balance between the two worlds. As Allah has created the universe in complete harmony and order similarly Islam has provided a road to equilibrium in the life of man. Islam has brought balance between this world and the Hereafter, between body and soul, between men and women, poor and rich, the ruled and the ruler, and too between matter and spirit. These seeming opposites have been transformed into complements through Islam. Islam does not sacrifice or ignore the otherworld for this world, or the body for the spirit. Islam removes the conflict between them and in its place establishes harmony. Through these wings man can fly to higher worlds.

- Islam is a religion of knowledge and wisdom: Islam is not a religion fit for the ignorant. On the contrary, Islam is the last and perfect religion that has been sent to fight ignorance. Therefore, the Qur’an states that knowledge is the most important condition of being a pious and worthy believer.

Those truly fear Allah, among His Servants, who have knowledge: for Allah is Exalted in Might, Oft-Forgiving. (Fâtir, 35:28)

Prophet Muhammad (pbuh) says: The superiority of a scholar over a worshipper is like my superiority over the one who occupies the lowest rank among you. (Abû Dâwud, Ilm, 1)

Nevertheless, Islam joins knowledge and wisdom. Knowledge without wisdom harms mankind more than it benefits. As an example, knowledge of medicine without wisdom can be used to kill rather than cure. Therefore the Prophet (pbuh) warns: Whoever increases his knowledge without increasing his asceticism and fear of Allah distances himself from Allah. (Kanz al-Irfân, 62)

- Islam is a religion of high morality: Man is envisaged as the peak of creation. He is the vicegerent of Allah on earth. Although he was created out of earth, Allah blew his spirit into his body. The holy Qur’an draws our attention to this fact and warns us not to let our souls be contaminated by our base desires. It advises man to purify his soul from vices and to reach Allah with a pure heart. Prophet Muhammad (pbuh) is the best example of one who has achieved this great purpose and has attained to the summit of morality. He has even stated that one of the main purposes of his prophethood was to exhibit the finest example of morality:

Indeed, I was sent to complete the perfection of morality. (Muwatta, al-Hulk, 7)

The Qur’an bears witnesses to this fact and praises him with the following verse:

And thou (standest) on an exalted standard of character. (Qalam, 68:4)

The companions of the Prophet (pbuh) were living witnesses of his bashfulness. He was even more bashful than a veiled young girl. In order to clarify the significance of bashfulness (i.e. from Allah), he said: Bashfulness and faith go hand in hand. If one leaves (man) the other follows (suit). (Suyûtî, Jâmiu’s-Saghîr, I, 53)

The following words of Jalaluddin Rumi illuminate the importance of hayâ (i.e. feeling bashful when a sin is committed) in relation to faith:

I asked my mind, what is faith? My mind answered my heart: Faith is nothing but good conduct (adab), therefore those who have no adab will be further away from the mercy of Allah.

- Islam is a religion of kindness and good behavior: According to the Prophet (pbuh), kindness which is not given adequate significance by the majority of people, will be taken very seriously on the Day of Judgment. The Prophet (pbuh), whose example is the best in all aspects of life, also has left us with the best example of kindness. When he noticed any of his companions performing a wrongdoing, he would correct it without insulting the responsible one. Instead of directly addressing the wrongdoer, he would address the public: What has occurred is that I have seen some people doing this or that, and by introducing the topic in this fashion he would veil the responsible one.

- Islam is a religion of justice: One of the fundamental concepts that Islam emphasizes on all occasions is the concept of justice and law. According to Islam, the most unforgivable sin beyond associating partners with Allah is to violate the rights of other. The Prophet (pbuh) during his worst period of illness, leading up to his death, emphasized the significance of respecting the rights of others by personally going to the mosque and asking to settle any unfulfilled rights by saying: O my companions! If I have taken the possessions of any of you by mistake, these are my possessions, let him take it. If I have hit the back of any of you by mistake, this is my back. Let him hit me and take his revenge. (Asim Koksal, Islam Tarihi, v.II, p. 38)

The Islamic concept of justice, which was established on such a strong foundation, has reached to the peak of perfection and fills any scholar who studies it with admiration. After examining all systems of law, the French philosopher Lafayet, who had a significant role in forming the ideological background of the French Revolution, expressed as follows: O Muhammad! No one reached to your level in bringing justice among people.

The history of Islam is full of anecdotes proving the place of justice in Islamic societies. One day a man bought a horse from the market. Although the horse was young and strong it died three days after the purchase. The buyer was suspicious that the seller had poisoned the horse since he may have wanted to hurt him due to a personal conflict they had had between them. He went to the court for three days but the judge was away. Consequently, the man took the dead horse to a veterinarian. The veterinarian’s findings proved that