spirituality in Islam

1. What are the three
principles of Islamic
religion?

2. Watch and take notes!
•YOU TUBE

3. Believe – faith
Fiqh - Islamic rulesEthic - Aklak
Islam

4. SPIRIT and ETHICS
IN ISLAMIC
CIVILIZATION

5. WHAT IS ISLAMIC SPIRITUALITY?
• Islam doesn’t view ‘spirituality’ separately from everyday activities.
• In Islam everything is ‘spiritual’ because all actions must be in accordance with Allah’s
pleasure.
• The Prophet Muhammad emphasized on developing a good character by engaging a
constant practice of prayer, meditation, remembrance of God and other activities, as
these actions change the heart and thereby bring one closer to God.
• “Verily in the body, there is a piece of flesh. If it is sound, the body is all sound. If it is
corrupt, the body is all corrupt. Verily, it is the heart.”

6. WHAT IS ISLAMIC SPIRITUALITY?
•Islam has a unique view on spirituality as it
encompasses all aspects of the Muslim’s life. All
actions that are referred to God are spiritual, and
these actions include the supplications we utter
before we go to bed to the type of bank account we
hold.

7. Elements of Civilization
1- Every civilization consists of two elements: a spiritual
and ethical element, and a material element.
2- Civilizations are not measured by materialistic standards
or by quantities or areas, or by luxurious standards of
living. Rather they are measured by the impact they have on
human history.

8. The spirituality and ethics in Islamic
Civilization
• The idea of ethics and spirituality is at the heart of Arab-Islamic culture and
civilization
• meanings: good behaviour, knowledge of manners, etiquette, rules and and
literature.
• its method of attainment can be described to a certain extent. It is as follows:
• 1-First of all man has to free his mind from confusion. It is difficult for a
confused mind to undergo spiritual experiences.

9. The spirituality and ethics in Islamic
Civilization
• The basic reason for confused thinking is that man is not able to differentiate
between the real and the superficial, the relevant and the irrelevant, rational
thinking and superstition, logical and illogical statements
• 2- On the path of spirituality one cannot be one’s own guide. And one
certainly needs a guide. This guide is the Quran.
• 3- spiritual journey demands a change in lifestyle. This lifestyle for a spiritual
traveller may be put briefly in these words: ‘Simple living and high thinking.:

10. Foundational sources for ethics and
spirituality in Islam
• 1- The Muslim understanding and interpretations of the Qur'an and
practices of Muhammad Peace be upon him.
• 2- The believe that every human being is called to "command the good and
forbid the evil" in all aspects of life.
• 3- Muslims believe that Prophet Muhammad, like other prophets in Islam,
was sent by God to remind human beings of their moral responsibility, and
challenge those ideas in society which opposed submission to God.

11. Foundational sources for ethics and
spirituality in Islam
• 1- The Muslim understanding and interpretations of the Qur'an and
practices of Muhammad Peace be upon him.
• 2- The believe that every human being is called to "command the good and
forbid the evil" in all aspects of life.
• 3- Muslims believe that Prophet Muhammad, like other prophets in Islam,
was sent by God to remind human beings of their moral responsibility, and
challenge those ideas in society which opposed submission to God.

12. Foundational sources for ethics and
spirituality in Islam
• 4- Humans are believed to have a moral
responsibility to submit to God's will and to follow
Islam.

13. Road to spirituality in Islam
• 1- Faith: the first necessity for progression along the path of spiritual development. The mind and
heart of a man should always be aware.
• 2-obedience: the second stage is that of obedience , meaning that man gives up his independence
and accepts subservience to Allah. This subservience is called in Islam (submission).
• 3- consciousness: the third stage is that of taqw~ (Allah-consciousness). It consists in a practical
manifestation of one’s faith in Allah in one’s daily life.
• 4-godliness :The last and the highest stage is that of ihsan (godliness) It signifies that man has
attained highest excellence in words, deeds and thoughts, identifying his will with the will of Allah
and harmonizing it, to the best of his knowledge and ability, with the Divine will. He thus begins to
like what is liked by the Lord and to dislike what He dislikes.

14. Road to spirituality in Islam
• This path of spiritual development is not meant for individuals only but for
communities and nations as well. Like individuals, a community, after passing
through the various stages of spiritual elevation may reach the ultimate stage
of ihs~ n a state also, through all its administrative machinery, may
become mu’min (faithful), muslim (obedient), muttaq§ (God-conscious)
and muhsin (godly).
• In fact, the ideals aimed at by Islam are fully achieved only when the whole
community accepts them and a muttaq§ and muhsin state comes into existence.
The highest form of civilization, based on goodness, is then reached.

15. Take notes while watching the video
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16. Methods of preparing individuals and society
to spirituality in Islam
• The methods that Islam lays down for spiritual development rest, in addition,
obviously, to faith (Im~ n), on five pillars:
• 1- Prayer: The first is the Prayer (Salat), which brings man into communion with
Allah five times a day, reviving his remembrance, reiterating his fear, developing his
love, reminding him of this Divine commands again, and thus preparing him for
obedience to Allah.
• 2-Fast: the second is the Fast (Sawm), which for a full month every year trains each
man individually, and the Muslim community as a whole, in righteousness and self-
restraint,; it enables society, the rich and the poor alike, to experience hunger, and
prepares people to undergo any hardships in their search to please Allah.

17. Methods of preparing individuals and society
to spirituality in Islam
• 3- Zakat: he third is the Almsgiving (Zakat), which develops the sense of monetary
sacrifice, sympathy and co-operation among Muslims. There are people who wrongly
interpret Zakat as a tax; in fact, the spirit underlying Zakat is entirely different from that of a
tax.The real meaning of Zakat is sublimity and purification.
• 4-Piligrimage: the fourth is the Pilgrimage (Hajj), which aims at fostering that universal
brotherhood of the faithful which is based on the worship of Allah, and which results in a
worldwide movement that has been responding to the call of Truth throughout the
centuries and will, Allahwilling, go on answering this call till eternity.
• This is the highest spirituality, rooted in the real world, which Islam wants to cultivate. Life-
affirmation based on goodness and piety, and not life-denial, is what Islam stands for. And
this lends a unique character to Islam.

18. The benefits of Allah’s consciousness
• God consciousness is an essential element in Islamic spiritual practice,
without it, the Muslim’s behavior and attitude are corrupted. The benefits of
God consciousness as derived from the Qur’an are:
• 1- Guidance: because of His words “guidance for the muttaqeen (the people of
God consciousness)”.
• 2-Help: because of His words “Truly, Allah is with the people who have taqwa
(God consciousness)”.
• 3-Closeness with God: because of His words, “Allah is the close friend of the
muttaqeen”.

19. The benefits of Allah’s consciousness
• 4-Love: because of His words, “Truly Allah loves the muttaqeen”.
• 5-A way out from unhappiness, and provision from where one does not expect
because of His words, “Whoever has taqwa of Allah He will make a way out for
him and provide him from where he does not expect”.
• 6-Facilitation of affairs because of His words, “Whoever has taqwa of Allah He
will make ease for him in his affair”.
• 7-Full covering over of wrong actions and magnification of rewards because of
His words, “Whoever has taqwa of God He will cover over his wrong actions and
magnify a reward for him”

20. The Role of Spirituality in Emotional and
Mental Well-Being
• Ibn Ḥazm (d. 456 AH), the famous Andalusian scholar of Islām said, “I searched
for a common goal amongst humankind, to which all would agree to strive for
excellence. I have not found anything other than the beat of anxiety [hamm].”
• The pursuit of emotional balance and the dissipation of anxiety is indeed universal
and continues until today.
• Rates of depression have dramatically increased between 1988 to 2008 in the United
States. The rate of suicide tripled in the young (ages 15-24) between 1950 and 2000.
• Perhaps surprisingly, suicide rates are much higher in wealthier nations than in
poorer countries.

21. Moral and spiritual commandments in
Islam
• in surat Al-israa chapter 17th , the Qur'an provides a set of moral stipulations which are
"among the (precepts of) wisdom:
• 1- Worship only God: Do not make with Allah another god; lest you will sit disgraced and
forsaken. (Quran 17:22).
• 2- Be kind, honourable and humble to one's parents: And your Lord has decreed that
you not worship except Him alone, and to be good to the parents. Whether one or both of
them reach old age [while] with you, say not to them [so much as], a word of disrespect, and
do not repel them but speak to them a noble word. (Quran 17:23) And lower to them the
wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought
me up [when I was] small." (Quran 17:24)

22. Moral and spiritual commandments in
Islam
• 3- Be neither miserly nor wasteful in one's expenditure: And give the
relative his right, and [also] the poor and the traveler, and do not spend
wastefully. (Quran 17:26) Indeed, the spendthrifts are brothers of the devil,
and the devil is, to his lord, ungrateful. (Quran 17:27) And if you [must] turn
away from the needy awaiting mercy from your Lord which you expect, then
speak to them a gentle word. (Quran 17:28) And do not make your hand [as]
chained to your neck or extend it to its utmost reach, so that you [thereby]
become blamed and insolvent. (Quran 17:29)

23. Moral and spiritual commandments in
Islam
• 4- Do not engage in 'mercy killings' for fear of starvation: And do not kill your
children for fear of poverty. We provide for them and for you. Indeed, their killing
is ever a great sin. (Quran 17:31).
• 5-Do not commit adultery: And do not approach unlawful sexual intercourse.
Indeed, it is an immorality and an evil way. (Quran 17:32).
• 6-Do not kill unjustly: And do not kill the soul which Allah has forbidden, except
by right. And whoever is killed unjustly - We have given his heir authority, but let
him not exceed limits in [the matter of] taking life. Indeed, he has been supported
[by the law]. (Quran 17:33)

24. Moral and spiritual commandments in
Islam
• 7- Care for orphaned children: And do not approach the property of an orphan, except in
the way that is best, until he reaches maturity...(Quran 17:34).
• 8-Keep one's promises: ...fulfill (every) engagement [i.e. promise/covenant], for (every)
engagement will be questioned (on the Day of Reckoning). (Quran 17:34)
• 9-Be honest and fair in one's interactions: And give full measure when you measure, and
weigh with an even balance. That is the best [way] and best in result. (Quran 17:35)

25. Moral and spiritual commandments in
Islam
• 10- Do not be arrogant in one's claims or beliefs: And do not pursue that
of which you have no knowledge. Indeed, the hearing, the sight and the
heart - all those will be questioned. (Quran 17:36) And do not walk upon the
earth exultantly. Indeed, you will never tear the earth [apart], and you will
never reach the mountains in height. (Quran 17:37).
•

26. Medical ethics In Islam
• he ethical standards of Muslim physicians was first laid down in the 9th century by Ishaq ibn 'Ali
al-Ruhawi, who wrote the Adab al-Tabib (Conduct of a Physician), the first treatist dedicated to
medical ethics. He regarded physicians as "guardians of souls and bodies", and wrote twenty
chapters on various topics related to medical ethics, including:
• What the physician must avoid and beware of
• The manners of visitors
• The care of remedies by the physician
• The dignity of the medical profession
• The examination of physicians
• The removal of corruption among physicians

27. Military ethics in Islam
• The early Islamic treatises on international law from the 9th century onwards
covered the application of Islamic ethics, Islamic economic
jurisprudence and Islamic military jurisprudence to international law,[71] and
were concerned with a number of modern international law topics, including
the law of treaties; the treatment of
diplomats, hostages, refugees and prisoners of war; the right of
asylum; conduct on the battlefield; protection of women, children and non-
combatant civilians; contracts across the lines of battle; the use
of poisonous weapons; and devastation of enemy territory.

28. Welfare in Islam
• The concepts of welfare were introduced in early Islamic law as forms of
Zakat (charity), one of the Five Pillars of Islam, since the time of the
Abbasid caliph Al-Mansur in the 8th century. The taxes (including Zakat and
Jizya) collected in the treasury of an Islamic government was used to provide
income for the needy, including the poor, elderly, orphans, widows, and the
disabled.
• According to the Islamic jurist Al-Ghazali (Algazel, 1058–1111), the
government was also expected to store up food supplies in every region in
case a disaster or famine occurs.

29. Animal welfare
• Concern for the treatment of animals can be found in the Qur'an and in the teachings of
the Islamic Prophet Muhammad, which inspired debates over animal rights by later medieval
Muslim scholars.
• The 10th-century work, "Disputes Between Animals and Man", part of the Epistles of the
Brethren of Purity, has been considered a classic in this regard. Inspired by the Qur'anic
verse: "all the creatures that crawl on the earth and those that fly with their wings are
communities like yourselves" (6:38),
• the Shafi'i jurist 'Izz al-Din Ibn 'Abd al-Salam al-Sulami (d. 1262) formulated the first full-
fledged charter of the rights of livestock and animals in his legal treatise Rules for
Judgement in the Cases of Living Beings (Qawa'id al-ahkam fi masalih al-anam) which was
based on the stories and sayings of prophet Muhammad.