What are the features of the religion of islam? What were the main features of islam explain?
1) The Religion of Islam is based on a revelation that is memorized and recorded by original manuscript documents.
As the verses were revealed, the Prophet personally dictated them to the revelation scribes. The scribes, it is reported, exceeded thirty in number. The Prophet also specified which chapter the verses would be written in, and then he verified the written text. These first documents, written on materials such as leather, wood, marble, or date palm, were not made into a single book when Muhammad was alive, but all or most of the chapters were memorized by dozens of companions. During the reign of Abu Bakr (d.13/634), over five hundred companions were martyred in the Battle of Yamama (12 AH/634 CE). So, Umar began to fear that the Qur’an would be lost. He discussed this issue with the Caliph Abu Bakr. As a result, a commission, which was convened under the chairmanship of Zayd Ibn Thabit (d. 45/665), collected all the written Qur’an documents and confirmed with at least two witnesses that they had been written and recited in the presence of the Prophet, In this way, a copy of the “Mushaf al-Sharif” was compiled for the first time.
Accordingly, the preservation of the written Qur’an was made with a “triple control mechanism”: a) Written document, b) Two witnesses, and c) The memory of the Companions, who knew the whole Qur’an by heart. Based on this “Imam Copy”, which was preserved by Abu Bakr, Umar, and then his daughter Hafsa (d.41/244), a second commission was established in the period of Uthman again under the chairmanship of Zayd Ibn Thabit to deal with the “reading differences”, which can be seen in some letters or words, that emerged in some regions. These “spelling differences” were reflected in the six copies reproduced by a type of edition critical method. These copies were sent to Mecca, Kufa, Basra, Damascus, Yemen, and Bahrain, and, a teacher was assigned to these places for teaching according to these copies. It is known that some of these copies, or the manuscripts reproduced from these copies themselves, are today found in places such as the Istanbul Topkapı Palace Museum, the Istanbul Turkish-Islamic Art Museum, and the Tashkent, and in Cairo’s al-Mashhad al-Ḥusaynī.[1]
It is obvious that other divine books have not been preserved with such meticulousness and their originality could not be maintained in time.
2) Islam constitutes the last link of the chain of tawḥid that has continued since the time of Adam. It calls all people on earth to believe in one Allah and invites people to gather around the last Prophet Muhammad (saw).[2]
3) It is a natural and universal religion. While other divine religions were sent according to the needs of certain regions or certain centuries, Islam was sent by taking into account the needs of all the people on earth until the Day of Judgment. It is also the most perfect religion as it is the last faith. Its principles are suitable for human nature and do not contradict the principles determined by positive sciences. Because Allah is the One Who created the world, the heavens, and everything in them. He is the One Who sent down the Quran. When the source is One, there can be no conflict between them.
4) The prophet Muhammad (saw) is the prophet of humans and jinns. Some superiorities that had not been given to other prophets or their followers were given to him and his ummah. Apart from the attributes given to all prophets, i.e. ṣidq, fatanah, ʿiṣmah, and tabligh, five more attributes were given to Muhammad (saw). Among these are that he was sent as a mercy to the worlds, he was given the authority of intercession, he was allowed to declare the earth as a mosque for his ummah, he made the spoils of war ḥalāl, and he was made victorious through the intimidation of the enemy that was one month’s journey distance away from him. The Messenger of Allah (saw) explained these attributes, which were given to him but not to the previous prophets to his Companions during the Battle of Tabuk as follows: “I have been given five traits which were not given to any amongst the Prophets before me. These are 1. Allah made me victorious by awe (by frightening my enemies) for a distance of one month’s journey. 2. The earth has been made for me (and for my followers) a place for praying and a thing to perform Tayammum. Therefore, my followers can pray wherever the time of a prayer is due. 3. The booty has been made ḥalāl (lawful) for me (and was not made so for anyone else). 4. Every Prophet used to be sent to his nation exclusively but I have been sent to all of mankind. 5. I have been given the right of intercession (on the Day of Resurrection.)[3] However, despite these superiorities, the Prophet did not like to boast and be acclaimed.[4]
5) Islam values all humans as human beings regardless of their race, color, language, and wealth, and states that superiority can only be due to faith, piety, and moral beauty. Therefore, the Arab has no superiority over the non-Arab, nor does the white person have superiority over the black person, except through having the taqwā of Allah. Everyone is descended from Adam and Adam was created from clay. Allah Almighty says in the Qur’an: “O humankind! We created you from a single (pair) of a male and a female and made you into nations and tribes, that you may know each other (not that you may despise (each other). Verily the most honored of you in the sight of Allah is (he who is) the most god-fearing of you.”[5]
6) Islam forbids drinking, gambling, usury, adultery, lying, oppression, and injustice, and commands kindness, cooperation, justice, and taking care of the poor and the needy. The Messenger of Allah (saw) informed us that the one who wakes up full while his neighbor is hungry; and that one cannot be a true believer if he does not love and desire for his fellow believers what he loves and desires for himself.
7) Islam demands the cleansing of the body and the soul. Performing minor ablution (wuḍūʾ) five times a day, major ablution at least once a week, keeping clothes and places of worship clean, cleaning after going to the bathroom, washing hands before and after meals, and brushing one’s teeth are examples of physical hygiene and cleanliness. Minor and major ablution are also ways of cleansing oneself spiritually.
It is stated in a hadith that the cleanliness of one’s body is half of faith and that a clean person’s sustenance will expand and he will gain health. The Prophet also approved of and liked the cleanliness and he dressed in clean clothes, used perfume, combed his hair, and washed his hands before and after eating. One of the first commandments of Almighty Allah to him was “O you wrapped up (in the mantle)! Arise and deliver your warning! And your Lord do you magnify! And your garments keep free from stain!”[6] According to a narration from Jabir Ibn Abdullah (r.a), the Prophet (saw) said: “Were it not that I might over-burden the believers. I would have ordered them to use tooth stick at every time of prayer.”[7]
The soul of the human being constitutes his essence and reality. The body functions only as a cover for the soul and as a carrier in this world, which is the realm of matter and physics. Worship, obedience, charity, good deeds, and other good deeds carried out with the assistance of the body in this world are for the training and exaltation of the soul. The purification and cleansing of the heart become only truly possible due to the worship of Allah, remembering Him, showing Him gratitude, praising Him, and glorifying Him. In this way, the heart is purified from the stains of pride, arrogance, envy, lies, hatred, heedlessness, and heresy. It is illuminated by divine light. When a person knows him/herself, s/he knows his/her Lord. The heart can find peace only with the remembrance of Almighty Allah. This is stated in the Qur’an as follows: “For without doubt in the remembrance of Allah do hearts find satisfaction.”[8]
8) Islam regards learning knowledge and working for sustenance as a form of worship and orders us to strive for both worlds by establishing a balance between this world and the hereafter. In the first revealed verse of the Qur’an, it is commanded “Proclaim! (or read!) in the name of thy Lord and Cherisher, Who created.”[9] The Messenger of Allah (saw) informs that it is obligatory for every Muslim to seek knowledge[10] and that the person who does not leave behind this world for the sake of the hereafter and the hereafter for the sake of this world is the best person. Almighty Allah points out the measure of turning towards the world and the hereafter as follows: “But seek, with the (wealth) which Allah has bestowed on you, the Home of the Hereafter, nor forget your portion in this world: but do you good, as Allah has been good to you, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief.”[11]
9) For deeds to be acceptable in Islam, they must be done with free will. There is no responsibility for the act committed under fear and threat. Even if this compulsion is about faith, the tortured person has the right to opt for certain concessions. As a matter of fact, after the first Islamic martyrs Yasir and Sumayya, who were killed by torture, the Meccan polytheists forced their son Ammar ibn Yasir to say words that meant leaving the religion of Islam. Unable to endure the torture, Ammar (r.a) complied with their demand. Then, when he came to the Muslim and informed them about the situation, the Prophet (saw) asked him, “O Ammar! What was behind you?” he replied, “there was evil; they did not let me go until I spoke evil of you and kindness about their gods.” Prophet (saw) asked, “How did you find your heart?” When Ammar (ra) replied saying, “I found it filled with faith.” Prophet (saw) told him, “If they repeat what they did to you, you can repeat the same action.”[12] The Qur’an, in the following verse, explains that a person who is forced in such a way does not have any responsibility for his/her words, “Anyone who, after accepting faith in Allah, utters unbelief, except under compulsion, his heart remaining firm in Faith but such as open their breast to unbelief, on them is wrath from Allah, and theirs will be a dreadful penalty.”[13]
In like manner, the Meccan polytheists threatened two Muslims with death, killed one of them because he did not apostatize from Islam, and the other escaped death by accepting unbelief in appearance. When the situation was presented to the Messenger of Allah (saw), he said about the person who was killed, “He is the best of martyrs and my friend in Paradise.”[14]
10) There is no coercion, pressure, intimidation, or torture in the method of inviting someone to Islam. It is essential that people set their hearts on Islam through love and persuasion. It is known that the Prophet was gentle, merciful, and kind even towards those who treated him harshly, rudely, and disrespectfully during his guidance. His good behavior is described in the Qur’an as follows: “It is part of the Mercy of Allah that you do deal gently with them. Were you severe or harsh-hearted, they would have broken away from about you: so pass over (their faults), and ask for (Allah’s) forgiveness for them…”[15]
The Messenger of Allah (saw) was received very badly in Taif, where he went to convey the message of Islam during the Meccan period, and although he was stoned on his return and his feet were covered in blood, he did not pray for their destruction but instead said to the angel, “I came not to destroy people, but I came as a mercy to them. They do not know the truth. Maybe their descendants will come to worship Allah.”[16]
In the Qur’an, the method of invitation to Islam is established as follows: “Invite (all) to the way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious…”[17] It is clearly stated in the following verse that the invitation to Islam should not be made by force or pressure, but by appealing to people’s minds: “Let there be no compulsion in religion: Truth stands out clear from error: whoever rejects evil and believes in Allah has grasped the most trustworthy hand-hold, that never breaks. And Allah hears and knows all things.”[18]
11) Islam has brought the principle of “commanding the right and forbidding the wrong” in order to ensure that the society has a healthy structure and that this situation continues. In an Islamic society, a Muslim is always on the side of good, beautiful, and auspicious works. He is naturally against the bad, ugly, and harmful works. Thus, goodness in the Islamic society finds its own strength and spreads. Evil, on the other hand, cannot find the opportunity to become stronger. The following is stated in the Qur’an: “…Help you one another in righteousness and piety, but help you not one another in sin and rancor…”[19] “The Believers, men, and women are protectors one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practice regular charity, and obey Allah and His Messenger. On them will Allah pour His mercy: for Allah is Exalted in power, Wise.”[20] “You are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah…”[21] In another verse, it is stated that the Children of Israel in their history were cursed because they did not try to discourage each other from the evil they were committing in addition to their rebellion, and their persistence in extremes.[22]
The Prophet (saw) established the way to prevent evil as follows: “He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.”[23]
12) In an Islamic country, all Muslims and non-Muslims have equal rights before the court of law. Non-Muslim citizens who are considered to be dhimmis also benefit from the rights provided by their own religion. Their marriages, divorces, and acts of worship continue according to their own religion.
13) Islam wants to stay true to the truth even if it is not beneficial to ourselves. The Prophet (saw) never made any distinction among people in applying the decrees of Allah. As a matter of fact, Aswad’s daughter Fatima, who was a member of a noble family, committed the crime of stealing. Quraysh thought the punishment for her crime was heavy and they sent Uthama ibn Zayd, whom the Messenger of Allah loved very much, so that he may forgive her. Offended by this act, the Messenger of Allah said, “O people, those who have gone before you were destroyed, because if anyone of high rank committed theft amongst them, they spared him; and it anyone of low rank committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut off.”[24]
On the day he was elected as the first caliph, Abu Bakr (ra) addressed the believers as follows, “The weak amongst you shall be strong with me until I have secured his rights. The strong amongst you shall be weak in my sight until I have wrested from him the rights of others.”[25]
14) Islam has declared all believers brothers. The following verse clearly states this, “The Believers are but a single Brotherhood: So, make peace and reconciliation between your two (contending) brothers; and fear Allah, that ye may receive Mercy.”[26] As a matter of fact, local Muslims of Medina who opened their doors to immigrants from Mecca shared their wealth with them and manifested examples of great assistance to people who were not related to them by blood. If the brotherhood of genealogy does not unite with the brotherhood of faith, the paths of the two blood brothers diverge. As they cannot be friends in this world, they will be alone with their own troubles in the hereafter. The following Qur’anic verse speaks of it with the following words, “That Day shall a man flee from his own brother, and from his mother and his father, and from his wife and his children.”[27]
Brotherhood in faith, on the other hand, is based on heartfelt love and leads to friendship. It teaches to love and be loved for Allah’s sake. In the hereafter, the person will be with the one whom he loves.[28] Here, the Companions were interlocked like the bricks of a building in their love for each other and their gathering around the Messenger of Allah. Strength emerged from this unity and brotherhood, and they defeated the enemy many times superior to them. This is because they were an elite group that held on to the rope of Allah and received the help of Allah.
These general lines, of which we have pointed out a few, show that Islam is a universal religion. The principles in the Universal Declaration of Human Rights and many similar principles were introduced by Islam as early as the seventh century CE. Islam has successfully realized the principle that people should not be condemned and treated differently because of differences such as race, color, language, and religion, which humanity has not been able to reach even today. People of black color with white color, Arab with non-Arab, rich with poor, an employee with an employer, side by side and shoulder to shoulder in their five daily prayers and Friday prayers, and the Muslims coming to Mecca once a year for pilgrimage from various countries of the world realizes this fusion in a more universal way. They are manifestations of brotherhood that transcend borders.
[1] See Muhammed Hamidullah, İslam Peygamberi, II, 763; Zahid al-Kawthari, Maqalāt, p. 12-13; Ṣalāḥ al-Dīn al-Munajjid, Dirasāt fi Tarikh al-Ḥaṭṭ al-Arabi, p. 50-55.[2] Al-Baqara, 2: 21; al-Anbiya, 21: 107.[3] Al-Bukhari, Salat, 56, publ. by Çağrı, I, 113.[4] See al-Tirmidhi, Tafsir Chapter, 17 verse 18; Ibn Maja, Zuhd, 37.[5] Al-Hujurat, 49: 13.[6] Al-Muddaththir, 74: 1-4.[7] Muslim, Ṭaḥārah, 15.[8] Al-Raʿd, 13: 28[9] Al-Alaq, 96: 1.[10] Ibn Maja, Muqaddimah, 17[11] Al-Qaṣaṣ, 28: 77.[12] Al-Sarakhsī, Mabsut, Cairo 1324/1331, XXIV, 43[13] Al-Naḥl, 16: 106.[14] Al-Bukhari, Kashf al-Aṣrār ʿalā ʿUṣūl al-Pazdawī, Istanbul 1308, II, 636, 637; al-Sarakhsī, ibid, XXIV, 44.[15] Āl ʿImrān, 3: 159.[16] Kamil Miras, Tecrid-i Sarih Tercümesi, IV, 314.[17] Al-Naḥl, 16: 125.[18] Al-Baqara, 2: 256.[19] Al-Mā’ida, 5: 2.[20] Al-Tawba, 9: 71.[21] Āl ʿImrān, 3: 110.[22] Al-Mā’ida, 5: 78,79.[23] Muslim, Imān, 20.[24] Al-Bukhari, Faḍā’il, 18; Muslim, Ḥudūd, 2, Hadith No: 8.[25] See Ibn Ṣaʿd, Ṭabaqāt, III, 178 ff.; Ibn al-Athir, al-Kamil, Beirut 1400/1980, 220 ff.; al-Shiblī, Aṣr al-Sa’āda, IV, 33-40.[26] Al-Hujurat, 49: 10.[27] Abasa, 80: 34-36.[28] Al-Bukhari, Adab, 96; Muslim, Birr, 165; al-Tirmidhi, Zuhd, 50; Daʿāwāt, 98.