Muhammad Muneeb Ahmad (25100067)

Aurangzeb Haneef
SS 101
December 10, 2021

Interrelation of Beauty and Perfection

Islam, a religion regarded as an extremist cult propagating intolerance and repression by Western

culture, has been largely pushed aside in contemporary settings due to a lack of awareness.

While there have been efforts by some oriental scholars to understand the religious and

physical/outwards aspects of Islam, even so in similar settings, some aspects of Islam based on

beauty and perfection–whether it be the spiritual, mystical, or philosophical aspect – have been

received in a softer attitude whether it be the international admiration of masterpieces like the

Dome of the Rock or the appreciation of Sufi kalam(music). This underlying theme of beauty

and perfection that has dramatically appealed to Western Non-Muslim masses presents itself

multiple times in the context of Tassawuf, Islamic Art, and Adab. However, each of these fields

conveys the message of Islam in their unique way; a closer and deeper analysis reveals that these

three fields are intertwined and interdependent based on beauty and perfection.

Islam's spiritual and mystical dimension is known as Tassawuf or, more commonly, Sufism.

Sufism is the mystical branch of Islam based on thinking, meditation, and spiritual pursuit. It

emphasizes the love of God rather than the fear of God. This ancient practice has been around for

hundreds of years and changed how Muslims worship. Although it is heavily debated and

criticized in some Muslim circles, it still influences modern Muslim culture. The Hadith of

Gabriel divides Islam into three broad categories: Islam, Iman, and Ihsan. While the first two
deal with the externalities and physicality of the religion, Ihsan is the deepest level of faith and

deals with self-improvement and purification of the soul to achieve closeness with God. The idea

of Wahdat-al-Wujood boils down to a simple doctrine that everything exists in the form of God

in some aspect. The idea that God can be found in anyone removes the egoistical view of Sufism.

The concept of self-improvement pertains to the quest to accept one's flaws and work on them

until one attains a level of human perfection. Inspiration for this self-improvement is drawn from

Prophet(pbuh), the Perfect Being (Insaan-e-Kaamil). Sufis try to attain a fraction of this

perfection by shrouding themselves in God's attributes, in this case, beauty to the maximum of

their imperfect human potential. It is then and only then that this mix of imperfections and

somewhat perfections manifest as spiritual beauty that shortens the gap to God in the process

bringing us closer to him. In short, the Beauty of God is in His Perfection. By employing

Tassawuf, Sufis aim to transcend their heart's worldly impurities and ugliness by striving for

self-improvement in their imperfections. They gain proximity to God and receive His Love. This

is a concept articulated in the Qur'an, which talks about God's love of those who are pure and

pious and reiterates that he loves not the unbelievers. Therefore, in Sufism, beauty is seen as

something created by God that has its perfection in God. The human being is viewed as a

microcosm of God, whose spiritual state (known as the heart) must therefore reflect that of the

macrocosm.

God is the embodiment of beauty, and he loves beauty. As quoted in this Hadith, "God is

beautiful, and He loves beauty." This belief inspired generations of artists throughout Islamic

history, and they created masterpieces embodying beauty and perfection in them. This was

limited to a single art and ranged from calligraphy to architecture, linked through harmony and

beauty and perfection. The way these qualities links both the spiritual perfection and external
beauty leads to the art becoming a barzakh (a liminal reality separating two realities, but also

participating in them) between the visible and invisible worlds (ālam al-shahādah wa al-ghayb),

between the worlds of matter and spirit, and between sensory forms and intelligible meanings

(Ogunnaike). The pattern embossed on prayer mats, caps and domes, and minarets of the

mosques reflect the beauty of the Quran itself, a book that has no center, no fixed beginning, and

end. Love always attaches itself to the beauty of one kind or another. When mosques and places

of learning are beautiful, we are drawn to them. When speech is beautiful, we are drawn to it.

Beauty inspires love, and love moves our souls. (Ogunnaike). Maybe this is why we are drawn

towards the mimbars of mosques which are beautifully adorned with the 99 names of God. The

harmony of this geometry makes the barakah (sacred presence) of the space tangible, helping to

bring our souls into balance. The same geometrical beauty can be found at the beginning of each

Quran. The aesthetically pleasing designs around the Quranic text can be the true reflection of

beauty and harmony found within the text, the rules and regulations supporting each other and

building on them. Even in places, there is abrogation, and it shows the adaptations with the flow

of time. One question that often arises is what makes our idea (that art is linked with God and

beauty) credible since humans always tend to link their work with hidden / abstract ideas?

Maybe this inspiration can be found when one sits in an open field staring at the clouds admiring

their beauty and harmony with the sky. To showcase nature's beauty, Islamic art follows the

principles and techniques derived from the natural world: geometry. Since nature is nothing but

divine creation, a reflection of God's beauty, it can be safe to say that, while imitating nature,

Islamic art unknowingly encapsulates God's beauty.

Apart from religious and foreign sciences, the science or art of language, which lay under the

umbrella of humanistic studies or Adab, characterized medieval Islamic history. In addition to

beauty and joy, there are also kindness and justice that Adab brings with it. Therefore, we can

say that beauty is a plurality of Adab. Like Sufism and Islamic arts, Adab also embodies and

portrays perfection such that precision and accuracy were considered distinctive features of

intellectuals. Adab is vast as grammarians go through a big ordeal memorizing many things. This

process held such an immense value that it was granted an entirety of division in Islamic Studies.

However, we learned about fiqh and Hadith scholars switching their fields. The reason is that the

interdependence of these fields had dawned upon the scholars. One could not be trusted to

translate and learn Quran and Hadith if he lacked control/command on grammar. In the context

of Islamic Fiqh, proper and complete knowledge of Adab is the beginning of seeking knowledge.

The value of Adab rather than the exoteric knowledge (kalam) is that it is a means for attaining

blessings. It is a valuable asset in receiving blessings from God, just like what was recorded

about the early generation. Their hearts were purified with purity brought about by piety and then

followed by the attainment of blessings. It is narrated that the Prophet's manners and Adab were

such a lesson that no one remains unmoved by it while others were amazed by his speech, his

sitting, his greeting, his patience, and many of his other virtues.

The significance of Adab here is not the value placed on formalism or etiquette as if it were a

school subject but rather its underlying meaning to be applied individually in our daily living. It

manifests itself in different ways. For instance, it is to have a good appearance and have good

behavior and mannerism. Grammar was considered a prerequisite for these sciences and

symbolized eloquence in traditional Arab culture. Adab is a feeling; it is not for monetary profit
but rather a pleasurable recreation for the soul. The poetic way Adab has been referred to, such

as "Arabic humanism tended to harbor highly motivated omnivorous readers, devouring books

and memorizing their contents with the intense desire of souls craving for knowledge," portrays

that Adab was a necessity for the beauty and perfection of the soul. Even in practical life, a well-

structured article is more likely to leave an impact on the listener's mind. Prime Minister of Al-

Mamun, Al- Hasan bin Sahl is recorded to have said, "Learn to speak eloquently, for it is through

speech that man is superior to all other animals; and more eloquent you are in speaking, the more

worthy you are of humanity" (Makdisi). Developing mastery over language allows a person to

converse more eloquently and engage in meaningful discussions that nourish the soul.

In conclusion, it can be said that themes of beauty and perfection are recurring through the

topics of Sufism, Islamic Art, and Adab. It is an interlinked idea without which one cannot exist

without another. Analyzing the theme of beauty and perfection within the scope of Sufism,

Islamic Art, and Adab, it is safe to say that beauty and perfection have a symbiotic relationship

where either one helps each other develop.

 Works Cited

1. Chittick, William. “The Sufi Path.” Sufism: A Beginner’s Guide, Oneworld Publications,

2007, pp. 1–21.

2. Makdisi, George. The Rise of Humanism in Classical Islam and the Christian West. 1st

ed., Edinburgh University Press, 1990.

3. Ogunnaike, Oludamini. “The Silent Theology of Islamic Art.” Renovatio | The Journal of

Zaytuna College, Renovatio, renovatio.zaytuna.edu/article/the-silent-theology-of-islamic-

art. Accessed 26 Apr. 2021.