The Culture of Beauty in Islam: A Philosophy of Life and a Path of Worship
Written By: Jamal Amer
Culture in human societies is formed on the
basis of the nature of systems, patterns of thought, and behaviors that
distinguish one culture from another. These cultures constantly seek to
crystallize themselves as reflections of their identity and unique
characteristics. Societies therefore strive to teach and entrench them from
early stages so that they become part of the psychological formation and a
component of each individual’s personal construction. This makes culture a
shared imprint in which threads intertwine and interlock within a societal
system, with each system distinguished from others by its own particularity.
Nevertheless, there may exist a shared
cultural space in which many peoples converge, either due to internal factors
characterized by the universal nature of human thought (as seen in folk
proverbs or folklore), or as a result of a unifying thread that contributes to
creating this shared dimension—such as the religious unifier represented by
revelation, with its value-laden and moral content of a universal and innate
inclination. I see this as contributing to the realization of this shared
cultural space among many nations, even beyond the framework of Islam.
Among the loftiest forms of culture brought
by Islam—marked by their universal and innate nature—is the culture of beauty.
Revelation worked to establish it through numerous indications scattered across
the religious discourse, both in the Quran and the Sunnah, aspiring for it to
be adopted as a societal culture, formed like other acquired human cultures.
The Centrality of
Beauty in Religious Discourse
The culture of beauty remains on the
margins, overshadowed by the centrality of other cultures to which the Arab
individual gives greater importance. He is preoccupied with material pursuits
and chases after them in a highly modern world that relentlessly runs after
worldly goals with no end and no exhaustion of their allure. As a result,
contemplation of beauty becomes a rare occurrence, obstructing reflection and
deep contemplation of creation and the dominion of Allah.
The Quran has repeatedly drawn attention to
this matter in multiple places, directing focus to the value of beauty in the
universe. “And indeed, We adorned the lowest
heaven with ˹stars like˺ lamps,
and made them ˹as missiles˺ for
stoning ˹eavesdropping˺ devils.” (Al-Mulk 67:5)
This points to the beauty of the face of
the sky and how it is adorned with shining stars that grant it splendor and a
uniquely captivating elegance. “Then just as the
earth looks its best, perfectly beautified…” (Yunus 10:24)
This is part of a verse which, although set
in the context of Allah’s power to take away what He has created on earth as a
response to those who boast of what Allah has granted them of crops and
livestock, nevertheless draws attention to the magnificent scenes Allah has
placed in the season of greenery—where vivid colors and lush green carpets
clothe the earth in an enchanting beauty. “Have
they not then looked at the sky above them: how We built it and adorned it ˹with
stars˺, leaving it flawless?” (Qaf 50:6)
And He also says: “Indeed, We have adorned the lowest heaven with the stars
for decoration, and ˹for˺
protection against every rebellious devil.” (As-Saffat 37:6–7)
This is a clear divine call to
contemplation of creation and to perceiving its aspects of beauty. Hence, words
denoting beauty and adornment—such as zinah and its derivatives (zayyana,
zinah, izzayyanat) and the word zukhruf—appear to draw
attention to the manifestations of beauty in the universe. Quranic discourse
did not limit beauty to the heavens and the earth with their many creations; it
even spoke of elements whose beauty might not readily be noticed: “They are also pleasing to you when you bring them home
and when you take them out to graze.” (An-Nahl 16:6)
Livestock in their grazing—diverse in
forms, colors, sizes, sounds, motion, and stillness—are a sign of divine beauty
on earth. The Quran calls for looking at them and reflecting on their creation
to grasp the greatness of the Creator in these beings that have been subjected
for human benefit—providing wool, milk, and meat. Alongside these immense
benefits lies the benefit of beauty, present in them and in all of Allah’s
creations.
Beauty in the
Prophetic Guidance
When we look at the Prophetic Sunnah, we
find that it gave full attention to beauty and worked to entrench its culture
within the societal environment in harmony with the Quranic discourse, whether
by:
1. The self and care for appearance: It is reported from Ibn ‘Abbas that he said: “I
beautify myself for my wife just as I love her to beautify herself for me,”
because Allah says: “Women have rights similar
to those of men equitably, although men have a degree ˹of
responsibility˺ above them.” (Al-Baqarah 2:228)
2. Care for the environment (planting and cultivation): Anas ibn Malik reported that the Messenger of Allah (peace
be upon him) said: “If the Final Hour comes while you
have a shoot of a plant in your hands and it is possible to plant it before the
Hour comes, you should plant it.” (Ahmad)
3. Establishing the principle: The Prophet (peace be upon him) said: “Allah is Beautiful and He loves beauty.” (Sahih
Muslim)
This overview undoubtedly confirms that
beauty constituted a central culture in both discourses. Yet the Muslim
individual confined beauty merely to outward appearances and did not go beyond
the limits of external form—often driven more by modern civilization than by
religious motives. Civilization has turned him into a being who relentlessly
chases material pursuits, contemplating beauty only seasonally when visiting
resorts, where he finds a pleasure that makes him curse civilization and its
breathless pace.
He is the human of this age—rarely tasting
beauty and rarely contemplating its details that could carry him far on a
celestial, spiritual journey of worship through reflection and contemplation,
responding to Allah’s call: “Indeed, in the
creation of the heavens and the earth and the alternation of the day and night
there are signs for people of reason.” (Aal ‘Imran 3:190)
Thus, the intended purpose of this
aesthetic awareness is realized: perceiving the greatness of Allah.
Aesthetic Awareness…
A Path to Worship
Beauty should not be viewed for its own
sake, but rather as a bridge leading to worship through reflection on the
creation of the heavens and the earth. This strengthens faith and solidifies
correct belief, for the more a person reflects and looks with understanding at
the dominion of Allah, the more he realizes the greatness of the Creator,
exalted is He. Allah created beauty as a paved path for minds toward reflection
on His signs.
Moreover, beauty stirs powerful emotions
within the soul that is naturally inclined to love it, softening hearts and
calming them, sensing the divine presence that has given everything its due
measure. Hence, beauty in Islam is not merely decorative scenes, but a prepared
path toward realizing the ultimate purpose: singling out Allah alone for
worship. For when the soul is saturated with perceptions of beauty, it knows
that behind this beauty stands a creative Maker whose beauty surpasses all
perception: “There is nothing like Him, for He ˹alone˺ is the
All-Hearing, All-Seeing.” (Ash-Shura 42:11)
Beauty: A Forgotten
Divine Blessing
Allah says: “If
you tried to count Allah’s blessings, you would never be able to number them.”
(An-Nahl 16:18)
Among these favors that are rarely noticed
is the blessing of beauty. One may think it pertains only to personal
appearance and thank Allah for physical form, yet neglect another aspect that
remains on the margins: spiritual beauty and cosmic beauty. Man forgets that
beauty is among Allah’s creations—had it been replaced with ugliness, life on
earth would not have been upright. Let him imagine a world of one color, or a
single scene—such as eternal spring—and he would find aversion within himself,
for the soul longs for diversity. This innate disposition is decisive proof
that beauty is among the greatest blessings, necessitating the upbringing of
the human being with an aesthetic education.
Toward Forming a
Societal Aesthetic Awareness
Instilling the values of beauty cannot be
effectively achieved unless it begins within the family, which must go beyond
an upbringing limited to physical and intellectual aspects alone. Raising a
child aesthetically and tastefully becomes increasingly important in a social
environment that may lack aesthetic sensibility.
Beauty and its appreciation soften souls,
refine hearts, and cultivate tolerance. The more a person gazes upon beauty and
feels it within himself, the more he distances himself from violence and
brutality. Hence, the necessity of:
1. Raising the child from an early age to love
beauty: training him to appreciate fine arts such
as drawing, poetry, and photography.
2. The cooperation of societal institutions: family, school, civil society, and media—to create
aesthetic awareness.
Beauty as a Bridge to
Coexistence and Peace
In the Islamic conception, beauty is an
open value that does not confine itself within individual boundaries, but
extends bridges to the collective spirit. The scenes of nature (Allah’s
creation) harmonize with refined arts (human creation) to complete the gallery
of life. Then, man lives in peace and tranquility, love and harmony prevail,
and harshness and alienation fade away.
Allah says: “It
is out of Allah’s mercy that you ˹O Prophet˺ have
been lenient with them. Had you been cruel or hard-hearted, they would have
certainly abandoned you.” (Aal ‘Imran 3:159)
This is a beautiful Quranic indication of
the value of gentleness and mercy, which aesthetic appreciation helps to
strengthen, guiding man toward balance and moderation: “And so We have made you ˹believers˺ an
upright community.” (Al-Baqarah 2:143)
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