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Islam: The Most Educated Religion in the World

فَأَقِمْ وَجْهَكَ لِلدِّينِ الْقَيِّمِ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۖ يَوْمَئِذٍ يَصَّدَّعُونَ

“So, direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah.” (30:43)

The best words of gratitude are those that open the Qur’an,” So, Praise belongs to God, the Lord of the Worlds [1:1] and blessings and peace be upon His last messenger Muḥammad [saws] and all of his family. Humbled Thanks for a Great Gift of Noble Islam to all the Creations of this universe, and that proven-meant the right guidance in every era of this delusional world.

In terms of three dimensions: submis­sion (islām), faith (īmān), and beautiful doing (iḥsān) or Godwariness (taqwā) refer to “Islam” as “the religion”. Qur’an uses the word islām itself to designate the activity involved in surrendering to God’s guidance and obeying His commands. Islām ways “submission” and mus­lim as being “submitter” i.e Muslim—musalmān and musalmānī. “Islam” and “Muslim” designate this specific religion as contrasted with other religions. The prominence given to the words Shariah and Tariqah along with other Qur’anic words for path, like ṣirāṭ and sabīl, are natural consequences of the fact that the Qur’an presents the religion as a road leading to God. Like any road, it has stages. The archetype of the road is provided by the Prophet’s night journey (isrāʾ), called miʿrāj usually in our talks, the gently-chosen medium by which Prophet [saws] traveled towards God and then returned to his community, the order that must be actualized by the soul. The universe can be viewed as having two basic realms: the unseen realm of heaven, which is inhabited by spiritual beings like angels, and the visible realm of earth, which is inhabited by bodily things. In the same way, the human self has an invisible spirit and a visible body. It becomes more spiritual and luminous by adhering to prophetic guidance, and more bodily and tenebrous by rejecting such guidance, characters Muslim and Non-Muslim.

The Prophet Muhammad [saws] said, “No baby is born but upon Fitrah (as a Muslim). It is his parents who make him a Jew or a Christian or a Polytheist. the way an animal gives birth to normal offspring. Have you noticed any that were born mutilated?” (Sahih Muslim)

So, just as the child submits to the physical laws which Allah has put in nature, his soul also submits naturally to the fact that Allah is his Lord and Creator. But his parents try to make him follow their own way and the child is not strong enough in the early stages of his life to resist or oppose the will of his parents. The child’s religion at this stage is one of custom and upbringing, and Allah does not hold him to account or punish him for this religion. (Abu Ameena Bilal Phillips)

Islam is the religion of all Prophets, Adam to Muhammad [saws]. Children are not born out of any sin, original, inherited, or derived. They are born on the religion of their nature, i.e., Islam. Abdullah (b. Mas’ud) reported that Allah’s Last Messenger [saws] who is the most truthful (of the human beings) and his being truthful said: “Verily your creation is on this wise. The constituents of one of you are collected for forty days in his mother’s womb in the form of blood, after which it becomes a clot of blood in another period of forty days. Then it becomes a lump of flesh and forty days later Allah sends His angel to it with instructions concerning four things, so the angel writes down his livelihood, death, deeds, fortune, and misfortune. By Him, besides Whom there is no god, that one amongst you acts like the people deserving Paradise until between him and Paradise there remains but the distance of a cubit, when suddenly the writing of destiny overcomes him and he begins to act like the denizens of Hell and thus enters Hell, and another one acts in the way of the denizens of Hell until there remains between him and Hell a distance of a cubit that the writing of destiny overcomes him and then he begins to act like the people of Paradise and enters Paradise.”

Qur’an translators typically waver with this word, translating ḥasanāt, for example, as “good deeds,” and al-asmāʾ al-ḥusnā as “the most beautiful names,” whereas consistency would demand “the best names.” Once we recognize that the primary meaning is beauty, we can see that much of the Islamic discussion of “good and evil” does not revolve around morality but rather ontology. “God is beautiful, and He loves beauty,” The Prophet Muhammad [saws] said, using the word jamāl, which the dictionaries and the tradition consider synonymous with ‘ḥusn’. The Qur’an says, “He made beautiful all that He created” (32:7) and “We created man in the most beautiful stature” (95:4).

Thus “beautiful deeds,” which can also be translated as “beautiful traits,” are those that correspond with the divine beauty as well as with our own innate, created beauty, whereas ugly deeds and ugly traits (sayyiʾāt) are those that go against the harmony and balance of creation. Similarly “wholesome deeds” (ṣāliḥāt) are not “righteous,” as most translators would have it, but the whole, harmonious, and balanced act in conformity with the fiṭrah, our original created nature. Hence ṣalāḥ, wholesomeness, is the Qur’anic opposite of fasād, cor­ruption, and the mufsidūn fi’l-arḍ, “those who do corruption in the earth,” are those who willfully strive against the wholesomeness and wholeness of God’s created order.

Hence, ikhlāṣ means to purify, to remove the adulteration, to restore to the original state. It is an internal activity of the soul, tightly bound up with tawḥīd, the active assertion of God’s unity by eliminating the association (shirk) of all others (ghayr). It is not by accident that Surah 112, al-Ikhlāṣ, is also known as the surah of al-Tawḥīd. As every soul knows, tawḥīd lies at the heart of Islamic thought and practice. Although “sincerity” might be understood to convey what is meant by ikhlāṣ, the word “self-purification” conveys both the literal sense and the connotation of engagement with the path to God.

Whispered prayer | Manzil al-sāʾirīn, | The way station of the faithful travel­ers

“God’s feel is the most beautiful feeling in all of us. Prayer is prayed to God, and, prayer acceptance is upon belief in what God teaches all of us through His Messengers [Peace be upon them]. Prayers are truly accepted only of those who have believe in God and The Last Prophet Muhammad [saws] and His Family with all belief system of True and Noble Islam.”

1:6 Guide us on the straight path.

This is the wellspring of worship and the marrow of obedience. It is the supplication, asking, pleading, and imploring of the faithful. It is seeking straightness and firm fixity in the religion. It means: “Lead us to this path, make us travel upon it, and make us firm in it.”

The faithful say, “O God, show us Your road, then make us go forth on the road, then take us from traveling to being pulled.” These are the three great roots: first showing, then travel­ing, then being pulled.

Showing is what the Exalted Lord says in “He it is Who shows you His signs” [40:13]. Travel­ing is what He says in “You shall surely ride stage after stage” [84:19]. Being pulled is what He says in “We brought him near as a confidant” [19:52].

In this verse, the faithful ask for all three of these from God, for not everyone who sees the road travels the road, and not everyone who travels the road reaches the destination. Many there are who hear but do not see, many there are who see but do not recognize, and many there are who recognize but do not find.

Concerning gentle words, “Guide us,” it has been said, “Cut off our secret cores from witnessing the others, display in our hearts the dawning lights, isolate our intentions from the defilement of traces, take us beyond the way stations of seeking and inference to the courtyards of proximity and union, prevent us from taking repose in likenesses and shapes by treating us with the gentleness of finding union, and unveil to us thereby the witnessing of majesty and beauty.”

1:7 The path of those whom Thou hast blessed, not of those who incur wrath, nor of the misguided.

It has been said that this is the road and traveling of the Companions of the Cave. The faithful want to say, “O Lord, complete for us our road without us, just as You were bountiful toward the Companions of the Cave and placed Your caress upon them. You said, ‘Go into this cave and sleep well’ O Lord, give us a portion of blessing and caress! Just as You with Your bounty completed their work without them, so also with Your bounty complete our work without us. For, whatever we do is to our loss, and whatever You do is the foundation of exaltedness in the two worlds.”

It has also been saying, “Those whom Thou hast blessed with the submission and the Sunnah.” He tied the submission and the Sunnah together because, as long as the two are not joined, the ser­vant will not have the straightness of the religion. This is because there is no submission without the Sunnah, and whatever is with the Sunnah is the true religion. Hence, Prophet Muhammad [saws] said, “There are no words without deeds, no words and deeds without intention, and no words, deeds, and intention without hitting the mark in the Sunnah.”

It has been said that the submission is like a spring of water. Trees have no escape from a spring of water, and in the same way, the submission has no escape from the Sunnah. Every breast that comes to be adorned with the exaltedness of the submission has become a place where the light of the Sunnah has appeared to the submission. This is why the Lord of the Worlds says, “Is he whose breast God has expanded for the submission, so he is upon a light from his Lord…” [39:22]. It has been said that this is the light of the Sunnah.

It has come in the reports that tomorrow at the gathering place of the resurrection and the assembly of harshness when the folk of the seven heavens and the seven earths are mustered, everyone’s feet will be stuck in his own deeds, his head thrown down, helpless in his own work, confounded and bewildered, falling and getting up, thirsty. All at once a fragrant and perfumed person will stroll out from the hiding places of the Unseen and disclose himself. The breeze of that fragrance will reach the nostrils of the folk of felicity. Everyone will become sweet-smelling and will rejoice. They will say, “Lord God, what fragrance and comfort is this? What beauty and perfection is this?” The address will come, “This is the face of the beauty of Our Mes­senger’s Sunnah. Whoever was a follower of the Sunnah in the house of the decree, I permit him to set the foot of security in the pavilion of his exaltedness. Whoever was a stranger to the Sunnah in that house—I will send him down to the Fire. I will give him over to hell, for today also he is stranger and rejected.”

“Their effort was misguided in the life of this world, and they were reckoning that they were doing beautiful artisanry” [18:104].

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