Duties as Aesthetical Being

 

 Quranic Foundations And Structure Of Muslim Society

 Chapter II. 

DUTIES

 

The facts stated in the preceding chapter being what they are, the question is: Has the Holy Qur’an prescribed any duties relating to the aesthetic aspect of human life?

The answer is: yes. 

 

Let us look into the details.

1. The Holy Qur’an wants its followers to beautify their Faith and their actions, and strive to obtain beautiful reward from God, as the following verses reveal:

“Who can be more beautiful in religion—Faith and Action— than one who surrenders his whole self to Allah while doing good (to mankind)…” (4:125).

“… and that, seek the forgiveness of your Lord, and turn to Him in repentance, He will grant you enjoyment, good and beautiful, for a term appointed.” (11:3).

“Those who do good (beautifying their deeds) obtain a (like) beautiful (reward)—and more (through Divine Grace). No darkness (of ugliness and sorrow) nor shame shall cover their faces (on the Day of Judgment)! They are Companions of the Garden: therein they will abide.” (10:26).

“And if anyone earns any good, We shall give him an increase in beauty (or, of good) in respect thereof.” (42:23).

“But if any have done wrong and have thereafter substituted beauty (in conduct) to take the place of evil, truly, I am Oft-Forgiving, Most Merciful.” (27:11). 

 

2. In respect of beauty in conduct, the Qur’anic verses bear reference in the form of command to certain specific situations also.

For instance

a.       Beauty in speech:

“Speak to people employing beauty (in your speech).” (2:83).

b.       Beauty in behavior towards Parents:

“We have enjoined on man beauty (in conduct) in respect of his parents.” (29:8).

c.       Beauty in preaching and argument:

“Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most beautiful.” (16:125). 

 

3.    As regards physical life, the following emphatic verse refers to the duty of beautifying it in all manner, of course, in harmony with the Qur’anic norms and principles:

“Say: Who has forbidden things of beauty which Allah has brought forth for His servants, and the things, clean and pure, which He bath provided for sustenance? Say: They are, in the life of this world, for those who believe (and) purely for them on the Day of Judgment. Thus do We explain the Signs in detail for those who have knowledge.” (7:32). 

 

4.    In respect of dress, we are told first that one of the functions of dress is beautification of the human personality:

“O children of Adam! We have bestowed upon you raiment to cover your shame* and as a means of beautification; and the raiment of piety (which covers and beautifies the inner self) is the best** That is of the Signs of Allah that haply they may be admonished.” (7:26).

* Here the Holy Qur’an condemns the cult of nudism, which is a product of the psychological perversions of modern times. 

**  Here we obtain the principle that the garments we wear should never transgress the bounds of piety; otherwise, they will become source of ugliness. Thus, the Holy Qur’an voices a masculine protest against those perversions in dress which have plagued modern womanhood in the West and in the countries coming under the influence of the West.

Then, as if to emphasize the element of sanctity in beautification through dress, and to emphasize it for rectifying the wrong notion preached by certain other religions, it says, referring to worship, and, because a Muslim must compulsorily pray five times during the day and the night, referring actually to all the twenty-four hours of one’s daily life, as follows

“O Children of Adam! look to your adornment at every time and place of prayer: eat and drink: (Enjoy) but waste not by excess;^* for Allah loves not the wasters.” (7:31). 

 * Mark that the Holy Qur’an allows aesthetic fulfillment but not luxury, which is vice.

 

5. To conclude: The Holy Qur’an demands and commands positive beautification of every aspect of human life: spiritual, moral, intellectual and physical. Its teaching in this respect has been beautifully summed up by the Holy Prophet (Peace be on him) in these words:

“Verily Allah has made obligatory the employment of beauty in respect of everything.”* (sahih al-Muslim), (Mishkat al Masabih, Kitab al-said, al-Fail  al-awwal, p. 357).

* The Holy Prophet (Peace be on him) has commanded Muslims to fulfill aesthetic requirements even in respect of such matters as putting on the clothing over the dead body, preparing a grave, slaughtering an animal and killing an enemy soldier on the battlefield. (See: Mishkat al-Masabih, Bab Ghusl- al-Mayyit, p. 143; and Kitab al-said, p. 357). 

 

And let every Muslim artist and artisan remember the following Prophetic exhortation:

“Verily, when a servant (of Allah) executes any task, Allah loves that he executes it with thorough skill and for stability and perfection.” (Kanz al-’Ummal).

Source

to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times