Term Paper

Role of Islam in Preventing Vulgarity and Crime

Submitted To
MD Abul Kalam Azad
Assistant Professor (GED)
Manarat International University

Submitted By
Ashraful Islam Zayed
ID: 1950ENB01169
Contact No: 01722371559
Email: [email protected]

MANARAT INTERNATIONAL UNIVERSITY

Bachelor of Arts in English (ENB)
Course Name: Basic Concept of Islam
Course Code: GED122
Spring 2020

Date of Submission: 20/05/2020

1
Firstly I will discuss the role of Islam in preventing vulgarity and then the role of Islam in
preventing crime. And the references are mentioned below the page.

R
ole of Islam in preventing vulgarity
There is no doubt that a virtuous person does not find it easy to utter vulgarities
lest he or she expose him/herself to the Wrath of Allah the Almighty and
disgrace in the eyes of people. Although vulgarity is certainly dispraised and
forbidden, foul words indeed abound.

Introduction
Vulgarity originates from wickedness and ignobility. It is either motivated by the intention of
harming others or is a habit acquired from socializing with evil and debauched people, who
are accustomed to insulting others. Whatever the case, Allah the Almighty has forbidden
crude language in the verse (which means):

“Allah does not like the public mention of evil except by one who has been
wronged. And ever is Allah Hearing and Knowing”.1

Moreover, in His Book, He illustrated obscenity as characteristic of hypocrites, describing

their conduct with believers, saying (what means):

“But when fear departs, they lash you with sharp tongues, indisposed toward
[any] good”.2

A believer does not imitate the insolent and crass people, preferring to stick to chivalry for
the sake of preserving his or her honor. It was said in this regard,

"Tolerating an abusive man is better than being like him and forgiving the
ignorant is better than copying him."

There are many situations and times when people of weak faith and bad manners resort to
vulgarity. Imam Al-Ghazaali may Allah have mercy upon him exemplified that by saying:

“Situations of obscenity are various. They can generally be limited to any

state that a person feels ashamed to overtly divulge. In this case, explicit words are
considered obscenity. Therefore, one must discuss such issues in vague terminology.”

Most of the relevant examples would be those concerning sexual intercourse and its related
matters. While wicked people employ graphic and crass words when speaking about this, the
righteous avoid such crude language and express themselves with figurative speech. Are we

1
[Quran 4:148]
2
[Quran 33:19]

2
not aware that even Allah the Almighty spoke indirectly about sexual intercourse, mentioning
instead, words like touching, entering with [women] and companionship?
There is also obscenity in making remarks about women or defects in men that they may be
ashamed of, such as a limp or baldness. Any such comments, if necessary, should not be
explicitly referred to.

1. Classification of vulgarity
The Prophet ‫ ﷺ‬classified obscenity as a branch of hypocrisy and said,

"Indeed, Allah hates the indecent and obscene person."3

Moreover, he ‫ ﷺ‬mentioned that vulgarity leads to Hell, when he said:

"Modesty is from faith, and faith is in Paradise; [whereas], obscenity is from

severity, and severity is in Hell."4

Please note that crassness is also to use names of animals to describe people. Imam An-
Nawawi may Allah have mercy upon him said:

“Among the vilified words which are usually used is a person saying to his
enemy, „O donkey; you goat; you dog‟, and the like. It is ugly to utter these expressions
because they are lies and harmful to others.”

Dear brother, the Prophet ‫ ﷺ‬even forbade abusing roosters, when he instructed,

"Do not insult the rooster, for it wakes [people] to perform prayers.''5

Bearing this in mind, could it be appropriate to affront people who bear witness to the
testimony of truth? Our forefathers from the Companions and their successors were the
farthest people from obscenity and indecency. They seriously warned others against this great
evil which originates from lack of faith.

Abdullah ibn Mas‗ood, May Allah be pleased with him, said,

"The most wicked trait a believer may possess is vulgarity."

Similarly, Al-Ahnaf ibn Qays, May Allah be pleased with him, said,

"I will tell you about the worst of diseases: the crude tongue and bad
morals."
3
[sahih muslim hadith]
4
[sahih muslim hadith]
5
[Abu Dawud 5101]

3
That is why, when Abu Ad-Dardaa', may Allah be pleased with him, saw an abusive woman,
he remarked,

"Had she been dumb, it would have been better for her."

We supplicate to Allah The Almighty to purify us from whatever displeases Him; and may
peace and blessings be upon the Prophet Muhammad ‫ ﷺ‬.

1.1 Pornography
Every Friday we hear the Imam conclude his sermon by reciting the following verse of the
Quran:

"Surely God enjoins justice, kindness and the doing of good, to kith and kin;
and He forbids all that is shameful, indecent, evil, rebellious and oppressive. He
admonishes you that perhaps you will be remained".6

Pornography and the culture of pornography have all the three elements which God has
prohibited in the above verse of the Quran: Fuhsha, Munkar, baghi. Here is a bit of
terminology before we review the rest of the evidence prohibiting pornography.

According to the Al-Mawrid Arabic-English dictionary of Munir Baalbaki, Fuhash is

obscenity, vulgarity, indecency, shamelessness and something that is dirty, filthy and foul.
Al-Mawrid's English-Arabic dictionary translates pornographic as Fahish. The Hans Where
Dictionary of Modern Written Arabic adds monstrosity, abomination, vile deed and
fornication to its meaning as well.

Fuhsha, translated as anything shameful, is a Quranic term which in the Quran and Hadith
has been used widely for unIslamic sexual behavior. The Quran uses it as in the above verse 7.
It is a set of vices that embraces the whole range of evil and shameful deeds. Scholars of the
Quran have included every vice which is intrinsically of a highly reprehensible character into
this category whether it be fornication, nudity, public foreplay as depicted in films and
photos, pornography, hurling abuses and curse words, promiscuous mixing, or dresses
designed to expose the body. At the highest level of Fuhsha, Allah has included adultery8 and
same gender sex9. All scholars agree pornography is included in the term Fuhsha.

Al-Mawrid English - Arabic Dictionary describes Munkar as gross, abominable, detestable,

atrocious, outrageous, and flagrant. As a major Quranic term it means something which is
universally acknowledged as bad and immoral. This category includes all evils which have

6
[Quran 16:90]
7
[Quran 16:90]
8
[Quran 17:32]
9
[Quran 7:80; 27:54]

4
been unanimously condemned by the human conscience and which have been forbidden by
Divine Law in all ages.

People of all faiths abhor pornography. Even the norms of American society do not allow its
propagation in mainstream newspapers and prime time TV, forcing it to hide in dark alleys.
Those who are addicted to pornography try to watch it mostly discreetly. This indicates that it
is a universally accepted immoral act which Quran calls al-Munkar. According to Al-Mawrid
English - Arabic dictionary, this term means wrong, injustice, outrage, and transgression.

Al-Baghi in the Quranic terminology means transgression and trespassing into the space and
the rights of others, whether those rights be of God or of a fellow human being. Pornography
is a transgression towards God as well as towards human beings and animals. The
pornographic industry trespasses on the rights of women especially by turning them into sex
objects. Pornographic emails trespass the private email boxes of Americans at least four times
a day. God is Against Pornography (Fuhsha) whether open or hidden -

"Tell them (O Muhammad): 'My Lord has only forbidden indecent acts,
whether overt or hidden".10

Therefore, watching pornography or other indecent acts in the privacy of the home or on the
internet is also forbidden. Allah Asks Us Not to Even Go Close to It -

"Say to them O Muhammad! Do not even draw near to things shameful–are

they open or secret?"11

Allah has mentioned this instruction along with shirk and murder which means that Allah
considered shameful things like pornography among the major sins. Allah knows best. He
knows His creation. He knows that we are weak. Therefore, He likes us to stay away from
shameful things.

Those who Propagate Shameful things among the Believers -

"Verily those who love that indecency should spread among the believers
deserve a painful chastisement in the world and in the Hereafter. Allah knows, but you do
not know."12

The words used in the verse (fahishatu) embrace all the various forms that might be used to
spread shameful and lewd behavior though any means be it pictures, films, or internet.
Don't follow Satan: At several places in the Quran, God warns us not to follow the steps of
Satan:

10
[Quran 7:33]
11
[Quran 6:151]
12
[Quran 24:19]

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 "He will incite you for shameful things (fuhsha) and encourage you to do
universally accepted wrong things (al-munkar)13

1.2 Restrain Your Gaze & Guard Your Private Parts

"Enjoin believing men to restrain their gaze and guard their private parts.
That is purer for them. Surely Allah is well aware of all what they do. And enjoin believing
women to restrain their gaze and guard their private parts and additionally not to reveal
their adornment except that which is revealed of itself."14

Sayings of the Prophet in Hadith -

“No man or woman should look at the naked body of each other (unless
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married)”.

By God, I would prefer to be thrown from the skies and spattered in parts than to look at
someone's private parts or let someone look at my private parts. Narrated by Salman. Don't
expose your thigh to anyone and don't look at the thigh of any person even if s/he is dead.
(Narrated Ali ibn abi Talib. Ibn e Maja, Abi Dawud, Darqutani, Tafseer Kabeer).

Once someone's thigh was open in public. The Prophet said, -

“Don‟t you know thigh is supposed to be kept covered?”16

Allah has written for Adam's son his share of adultery which he commits inevitably.

“The adultery of the eyes is the sight (to gaze at a forbidden thing), the
adultery of the tongue is the talk, and the inner self wishes and desires and the private
parts testify all this or deny it”.17

2. Other Scholarly Perspectives

"It's absolutely Haram"

Noted by Shaykh Muhammad Nur Abdullah. He is the Imam of the Islamic Foundation of
Greater St. Louis in Missouri.

13
[Quran 24:21]
14
[Quran 24:30-31]
15
[Sahih Muslim 338]
16
[Jerhad Aslami Muatta Imam Malik, Tirmidhi, Abu Dawud]
17
[Abu Hurairah. Bukhari, Muslim, Abu Dawud.]

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He also adds,

"If someone is looking at someone committing Zina (sex outside of

marriage) whether it is in movies or pictures or the actual thing, it's all Haram".

Pornographic pictures and movies are haram (prohibited). Muslims should not watch, sell or
make such movies. The Prophet, peace and blessings are upon him, is reported to have said:

“The eyes commit adultery, the tongue commits adultery, the hands commit
adultery, the feet commit adultery and then the private parts confirm it or deny it."18

"This means that watching pornographic movies, listening to such songs or

singing them, using one's hands and feet for this purpose, all these are sins that are related
to Zina and then the final act of Zina takes place through haram intercourse."19

Logging in and browsing pornographic sites is forbidden because a Muslim is always

commanded to lower his/her gaze, let alone give a loose rein to his/her ? Eyes to look at the
private parts of others. May Allah keep us all safe spiritually and physically.

2.1. How the teachings of Islam could help us prevent more sexual abuse
scandals
If the Harvey Weinstein sexual abuse revelations shocked you, then you‘re dangerously
ignorant to reality. According to RAINN, an American is assaulted every 98 seconds, one out
of every six women will deal with rape or attempted rape in her lifetime, and 90 per cent of
rape victims are women.20

Let‘s start by understanding two facts. First, a woman‘s attire, alcohol intake, marital status,
and education level do not contribute to sexual abuse – abusive men do. Second, sexual abuse
doesn‘t happen in a vacuum. Every level of society – social norms, media, and Government –
is complicit in promoting the rape culture that perpetuates sexual abuse.
Social norms demonize a woman for speaking out, victim-blaming her by asking what she
was wearing, whether she gave signals inviting abuse, or asking why she didn‘t speak up
sooner.

The media also advances rape culture by disregarding women and their voices. Why didn‘t
the allegations against Weinstein gain clout when Rose McGowan screamed them from the
top of her lungs years ago? Why has society advanced people like Harvey Weinstein, Roger
Aisles, Bill Cosby, Bill O‘Reilly, and even our Commander in Chief to the pinnacle of
success, despite the decade‘s long testimony of sexual abuse and rape from dozens of
women?

18
[Reported by Ahmad Ibn Hanbal]
19
[said by Dr. Muzammil Siddiqi]
20
[Reported be BBC]

7
How can we rely on government when 97 per cent of rapists never see a day in prison, judges
punish rape of an unconscious college woman with a measly three months in jail, award
rapists with equal custody of the child born from a woman they raped, and the US
Department of Education rolls back rules that protect women in college from sexual assault?
The fact is that states are not moral actors – people are. But when people let bad behavior go
unchallenged we inch closer to societal anarchy. In truth, any expectation that we can simply
pass a law to stop sexual abuse is foolish.

This is where Islamic teachings and Prophet Muhammad‘s example provide a solution that no
state truly can. And while there are people who don‘t believe that sexual abuse is even a
problem, some on the left will disagree that accountability to a higher power is a solution.
This is a reasonable argument, in part, due to the hypocrisy of allegedly religious men like
Congressman Tim Murphy, who condemns abortion and infidelity, yet was caught
encouraging his mistress to have one, or former Indiana GOP chair Rick Halverson who was
convicted of incest. Yes, Islam implores accountability to the creator, but rather than preach
empty dogmatic theories, Islam instead prescribes a proven secular model.

In a recent internationally broadcast lecture given live before roughly 6,000 Muslim women,
the Khalifa of Islam said, The Holy Quran clarifies that,

“Women were not created out of the body of a man or from his rib. Rather,
the Quran testifies to the fact that men and women were created from a single soul and are
of the same kind and species.” 21

Thus, first establish men and women as equal beings. Then forbids men from forcing a
woman to act against her will, thereby ensuring women maintain autonomy and self-
determination.

This verse also commands men to consort with women in kindness, forbidding men from so
much as thinking ill of their wives. This preempts emotional and mental abuses furthermore
prevents violence against women by forcing men to control themselves and never resort to
physically harming women – preempting physical abuse.

“The Quran further obliges men to provide for a woman‟s every financial
need, while holding that anything a woman earns is hers alone – preempting financial
abuse. And when it comes to the Islamic concept of Hijab, it is men who are first
commanded to never gawk at women, and instead guard their private parts and chastity,
regardless of how women choose to dress – pre-empting sexual abuse.”

Prophet Muhammad himself illustrated this point. In a famous incident, a woman described
as strikingly beautiful approached the Prophet to seek his guidance on some religious matters.

21
[Quran 4:2]

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The Prophet‘s companion, Al Fadl, began to stare at her because of her beauty. Noting this,
the Prophet Muhammad did not scold the woman for her attire, but instead, he

“Reached his hand backwards, catching Al Fadl‟s chin, and turned his face
to the other side so that he would not gaze at her”.22

Accordingly, the Prophet Muhammad by example demonstrated that the burden of modesty,
respect, and combating abuse of women rests on men. Indeed, men must take the lead in
stopping such sexual abuse. After all, while the Quran obliges women to dress modestly as a
covenant with God, Islam prescribes no punishment whatsoever for women who choose to
dress otherwise.

On the contrary, on numerous occasions Prophet Muhammad punished an accused rapist on

the testimony of the rape survivor alone. In this environment of gender equity, women in
Islam rise to the rank of legal scholars, warriors, entrepreneurs, and philanthropists while
lovingly embracing identities as mothers and housewives.

Weinstein is a symptom of the greater disease of arrogance, unaccountability, societal apathy,

and from men who knew of the abuse but did nothing. Islam and Prophet Muhammad provide
a practical solution.

Sexual abuse of women will markedly decrease when men stop abusing women and when
men stop thinking that just because they haven‘t personally abused women, they have no
further obligations. According to Islam, every man is accountable to stop abuse of women—
by their word and by their acts. Many abusers like Weinstein walk our streets, terrorizing our
neighbors. Together, we can employ a proven Islamic model that will stop this madness, and
re-invoke gender equity today in America, and the world.

3. Haya
Haya respect, shame - is an Arabic word that means "natural or inherent, shyness and a sense
of modesty". In Islamic terminology, it is mainly used in the context of modesty. The word
itself is derived from the word Hayat, which means "life". The original meaning of Haya
refers to "a bad or uneasy feeling accompanied by embarrassment". Haya encourages
Muslims to avoid anything considered to be distasteful or abominable. Haya plays an
important role in Islam, as it is one of the most important parts of Iman. The antonym of
Haya in Arabic is badha'a (‫بذاءة‬, immodesty) or fahisha (‫فاحشة‬, lewdness or obscenity).

Indeed, Allah is not Haya. (Timid or shy) For example - a mosquito or something smaller.
Believers know that it is the truth from their Lord. As for unbelievers, they say,

"What did Allah intend by this as an example? He misleads and wrongfully

misguides many others. He misleads the defiantly disobedient”.23
22
[Sahih Al Bukhari 247]

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Then one of the two women came to him walking with Haya (shyness). She said,

"Indeed, my father invites you that he may reward you for having watered
for us." When he came and related the story to him, he said, "Fear not. You have escaped
from the wrongdoing people."24

Abu Hurairah said:

"There are more than sixty branches of faith. Shame is a branch of faith.25

Haya is mentioned often in hadith passages, where the word is used to express shyness,
modesty, and decency. Narrated by Abu Huraira (R): The Prophet Muhammad (Saw) said,

"Faith (Belief) consists of more than sixty branches (parts). And Haya is a
part of faith."26

Abu Hurairah narrated that the Messenger of Allah ‫ ﷺ‬said:

"Al-haya is from faith, and faith is in Paradise. Obscenity is from torture, and
torture is in the Fire."27

Abu Umamah narrated that the Messenger of Allah ‫ ﷺ‬said:

"Al-haya' and Al-'Iy are two branches of faith, and Al-Badha and Al-Bayan
are two branches of Hypocrisy."28

“Allah, the Mighty and Sublime, is forbearing, modest and concealing, and He
loves modesty and concealment.”29

3.1. Importance of Haya

Haya is important for men and women in Islamic cultures. In the Qur'an, verses 30 explain
how men and women should behave. According to the values of Haya, a man must control
himself by marrying as young as possible or fasting if he cannot afford to marry, in order for
them not to be overtaken by the whispers of Sheytan. Women must conceal themselves, in
order to avoid harassment.

23
[Quran 2:26]
24
[Quran: 28:25]
25
[Bukhari. 1.2.8]
26
[Bhukari Vol.1]
27
[Tirmidhi, 2009]
28
[Tirmidhi 2027]
29
[Sunan an-Nasa'I 406]
30
[Quran 7:26, 24:30]

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 "Say to the believing men that they should lower their gaze and guard
their modesty: that will make for greater purity for them: and Allah is well acquainted with
all that they do. And say to the believing women that they should lower their gaze and
guard their modesty; that they should not display their beauty and ornaments except what
(must ordinarily) appear thereof; that they should draw their veils over their bosoms and
not display their beauty."31

This incident symbolizes not only the abysmal condition of women within certain theological
orientations in Islam, but also the gross misuse of the doctrines and traditions of Islamic law
in the contemporary age. At the most basic level, even if one assumes that Islamic law does
command strict adherence to rules of seclusion and veiling, the necessity of preserving
human life would trump any such rule.

Furthermore, the Qur'an itself clearly states that whatever rules of seclusion might have been
commanded, at one time or another, for women, had one and one justification only, and that
is the safeguarding of women from molestation or harm. The death of these girls was contrary
to the very raison dieter and every possible rational basis for the laws of seclusion.

One even wonders, if the preservation of the lives of these girls had any value whatsoever to
the Saudi religious police, and why the police did not do something as simple as unlock the
gates of the burning schools and then remove all the men from the area so that the girls could
escape to safety without being seen by men. If the religious police were sufficiently
concerned, they could have even removed their own headgear (known as the ghutra) and
placed it on the heads of the escaping girls, and thus, allowed them to survive.

The point, however, is not the Saudi religious police's lack of creative problem solving, or
their abnormal obsession with the seductive power of women, or even their callous disregard
for the value of human life, especially the lives of women. The point is that this event
symbolizes a truly troubling level of moral degeneration in the collective life of
contemporary Islam.

In my view, truthful testimony is rendered on God's behalf because silence in the face of a
wrong committed in the name of Islam is a form of suborning the corruption of the religion.
Considered from this perspective, the worst in-justice, and the one most worthy of Muslim
outrage, is that committed by Muslims in Islam's name, because that is more deprecating to
God and God's religion than any supposed heresy or legal infraction.

It is out of concern for the sanctity of their own religion that one would imagine that Muslims
would be the most boisterous and vigilant in protesting injustices committed in Islam's name,
whether against Muslims or non-Muslims. But in the atmosphere of rampant apologetics and
defensiveness that plagues Muslim cultures, one finds that it is exactly this type of thinking
that is conspicuously absent from current Muslim activism and intellectual discourses.

31
[Qur'an 24: 30-31]

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It is true, in a limited sense, that people have access to moral knowledge even without divine
revelation. Every person is born with a God-given conscience or instinct (al-fitrah) that
naturally recognizes the moral truths manifesting from the Attributes of Allah, such as love,
compassion, justice, and beauty. The Prophet ‫ ﷺ‬said,

“Righteousness is good character and sin is what disturbs your heart and
you hate for people to find out about it.”

And Ibn Umar (R) said,

“The servant will not achieve true mindfulness of Allah (al-taqwa) until he
leaves what disturbs his heart”.32

The innate conscience of people can acknowledge good and evil to a degree without being
informed by revelation; so, yes, from this perspective a person can be a ―good‖ member of
society without being religious or believing in God.

4. Islam, faith, and good character

The testimony of faith (al-shahada) is the first and most important pillar in Islam. Faith in
Islam (al-iman) includes not only theological creed (al-aqidah) and rituals (al-‘ibadah) but
also a set of character dispositions, moral virtues, and spiritual practices. The classical scholar
Ibn Taymiyyah wrote,

“It is understood that faith is affirmation and not merely belief.

Affirmation includes the words of the heart, which is belief, and the actions of the heart,
which is compliance. After all, even Satan believes in the existence of the Creator but “he
was arrogant and become one of the unfaithful.”

True faith must manifest itself as outward actions (profession of creed and ritual worship) and
inward states (purity of heart, compassion, humility, etc.). It was the pedagogy of the
companions to learn faith from this broad-based perspective before seriously memorizing the
Qur‘an and studying other Islamic disciplines, as recalled by Jundub ibn Abdullah (R),

“We learned faith before we learned the Qur‟an, then we learned the
Qur‟an and it strengthened our faith.”

Faith can be spoiled by the appearance of hypocrisy (al-nifaq), in which a person outwardly
professes and practices Islam but has internalized characteristics of unfaithfulness, such as
dishonesty. An outward Muslim who has no faith in his or her heart commits major
hypocrisy, tantamount to unbelief, while a Muslim who has faith and manifests sinful actions

32
[Muslim hadith]

12
contrary to faith commits lesser hypocrisy; an egregious sin to be sure, but not enough to
completely nullify one‘s faith.

The primary focus of the Prophet‘s teaching was to instill good character in his companions
and followers, first towards Allah by holding sound beliefs and performing regular acts of
worship, and second towards other people by modeling compassionate, kind, and fair
behavior. When the companion Abu Dharr (R) first heard about the Prophet ‫ ﷺ‬before he
met him, he sent his brother to see what he was teaching. His brother returned and he said,

“I saw him ordering noble morals and he did not speak like one of the poets.”

Likewise, the successors took the matter very seriously, as stated by Al-Dahhak ibn
Muzahim,

“The head of the matter is good character.”

The classical scholar Ibn al-Qayyim even considered the entire religion to be a way of life
revolving around moral behavior,

“The religion itself is good character, so whoever surpasses you in good

character has surpassed you in religion.”

Being a good Muslim means being a good person, and being a bad person means being a bad
Muslim or perhaps not being a Muslim at all.

Good character and positive relationships are even more important than voluntary acts of
worship, such as extra prayers and fasting. The Prophet ‫ ﷺ‬once said to his companions,

“Shall I not tell you what is better in degree than voluntary fasting, prayer,
and charity?” They said, “Of course!” The Prophet said, “Reconciliation between people.
Verily, a corrupted relation between people is the razor.”33

In another narration, the Prophet ‫ ﷺ‬added, ―Hatred is the razor‖. I do not say it shaves hair,
but rather it shaves the religion. By the one in whose hand is my soul, you will not enter
Paradise until you have faith and you will not have faith until you love each other. By good
character alone, the believers can reach ranks in Paradise as high as those who regularly
performed voluntary acts of worship. The Prophet ‫ ﷺ‬said,

“Verily, the believer may reach by his good character the rank of one
who regularly fasts and stands for prayer at night.”34

33
[ - 2509]

13
In contrast, voluntary worship is of little value to a Muslim if they insist on behaving badly.
A man once asked,

“O Messenger of Allah, a woman prays in the night, fasts during the day,
does many deeds and gives charity, yet she harms her neighbors with her tongue.”

The Prophet ‫ ﷺ‬said,

“There is no good in her. She is among the people of Hellfire.”

The man continued,

“O Messenger of Allah, another woman prays the obligatory prayers and

gives bits of food in charity, yet she does not harm anyone.”

The Prophet said,

“She is among the people of Paradise.”35

Even some people who were fervent worshippers will find their deeds voided in the
Hereafter because of their bad manners and character. The Prophet ‫ ﷺ‬once said to his
companions,

“Do you know who is bankrupt?” They said, “The one without money or
goods is bankrupt. The Prophet ‫ ﷺ‬said: Verily, the bankrupt of my nation are those who
come on the Day of Resurrection with prayers, fasting, and charity, but also with insults,
slander, consuming wealth, shedding blood, and beating others.”

Those who were oppressed by someone will each be given from that person‘s good deeds. If
his good deeds run out before justice is fulfilled, then their sins will be cast upon him and he
will be thrown into the Hellfire.36 Even something like backbiting (speaking ill of another
person when not in their presence) can lay waste to a person‘s record of good deeds. Ibn al-
Jawzi commented,

“O brother, beware of backbiting and gossip! For both of them harm the
religion and nullify the good deeds of the doers.”

When this fact of faith is truly appreciated and internalized within the believer, it provides a
strong metaphysical incentive not to harm others with our words.

34
[ ]
35
[Sunan Ibn Majah 3973]
36
[ ]

14
Another way to look at faith is to think of it as a tree with several branches. The seed is the
testimony of faith,

“There is no true god but Allah, and Muhammad is His Messenger,”

And from this seed grow the fruits of faith like compassion, fairness, and humility, as Allah
said:

“Have you not considered how Allah strikes the parable of a good word
[faith] as a good tree, its roots firmly planted and its branches reaching to the sky? It
produces its fruit at all times by the permission of its Lord. Allah strikes parables for people
that perhaps they will remember.”37

All of these moral values are embedded within the faith of Islam. If someone fails to live up
to the ideals of the faith, it is a failing of that individual and not the religion itself.

In sum, faith in Islam must, by definition, include good character traits, moral values, and
goodwill towards all human beings. From this broad-based perspective, it is inconceivable
that any sincere and knowledgeable Muslim could be a bad member of society,
notwithstanding the occasional slips and mistakes we all make from time to time. All of the
ritual acts of worship in Islam reinforce this understanding of faith, to which we now turn our
attention.

4.1. Prayer and character

Ritual prayer (al-salat) is the second pillar of Islam and the most important of them after
sincere faith. Every Muslim is required to perform the ritual prayer five times a day. Being a
daily practice, the prayer serves as an obligatory act of servitude to the Lord Almighty and a
reminder of our accountability for our deeds on the Day of Judgment. As such, it must
necessarily affect our behavior by refining our character in the process.

Every worshipper in prayer must recite the opening chapter of the Qur‘an, Surat al-Fatihah,
either aloud or silently:

“All praise is due to Allah, the Lord of the worlds, The Merciful, the
Beneficent, Master of the Day of Judgment, You alone we worship, and You alone we ask
for help, Guide us to the straight path, The path of those whom You have favored, not of
those who have earned Your wrath or have been led astray”.38

This brief prayer reminds the believers that they will be judged by Allah on the Day of
Resurrection and therefore should seek guidance from Him to avoid going down the path of
those who have strayed from righteousness. A Muslim will recite this prayer a minimum of

37
[Quran 14:24]
38
[Quran 1:1-7]

15
17 times day, once for each cycle of prayer (rak‘ah). That results in at least 17 daily
reminders of the metaphysical underpinnings of Islamic morality, the reality of the Last Day.
It naturally follows that the ritual of reciting, bowing, and prostrating if done sincerely will
motivate the true believers to do good deeds and avoid sins. As Allah said:

“Recite what has been revealed to you from the Book and establish prayer”.39

Verily, prayer prohibits one from immorality and evil, yet the remembrance of Allah is
greater. Allah knows what you are doing.

Prayer and reciting the Qur‘an ought to cleanse the heart of spiritual diseases and therefore
cause profound positive change to our behavior outside of prayer. Ibn Abbas ‫عنهما هللا رضي‬
commented on this verse, saying,

“Whoever is not prohibited by his prayer from immorality and evil, and then he
gains nothing from his prayer but distance from Allah.”

A Muslim whose prayer has no positive effect on their character or behavior is infected with
a measure of hypocrisy. Abdullah ibn Mas‘ud ‫ عنه هللا رضي‬said,

“There is no prayer for one who does not obey the prayer, and obedience to
the prayer is to be prohibited from immorality and evil.”

To obey Allah is to obey the prayer, and to obey the prayer is to stop sinning outside of
prayer. Again, it is incomprehensible that a person recites the Book of Allah several times a
day and feels no compunction about harming others. A man once came to the Prophet ‫ﷺ‬
and said,

“There is a person who prays in the night but steals in the morning.”

The Prophet ‫ ﷺ‬said,

“Verily, it should prohibit him from doing that.”40

The prayer should instill within us a healthy fear of God‘s judgment, the type of fear that
brings us closer to our Creator, as Allah said,

“So flee to Allah, for I clearly warn you of Him.”41

39
[Quran 29:45]
40
[ - - ]
41
[Quran 51:50]

16
Ibn Abbas (R) explained this verse, saying,

“Flee to Allah by repenting of your sins, and flee from Him to Him by
acting obediently to Him.”

And Abu Bakr al-Warraq commented,

“Flee from obedience of Satan to obedience of the Merciful.”

But our fear of Allah has to be balanced with hope in His Mercy, as Allah said about the
righteous that,

“They call upon their Lord in fear and hope.”42

Prayer not only motivates us to avoid sin, it also inspires us to do well to others in
anticipation of reward from Allah. The Prophet ‫ ﷺ‬said,

“The believer is friendly, for there is no goodness in one who is neither

friendly nor befriended.” 43

And in another narration, the Prophet ‫ ﷺ‬said,

“Whoever is deprived of kindness is deprived of goodness. A praying

person should be a kind person in everyday life, otherwise what value is the prayer of one
who insists on cruelty?”44

Like the tree of faith as the root, the prayer itself is the source and vanguard of many virtues.
For this reason, the companions were very strict about maintaining the prayer both outwardly
and inwardly. When Umar ibn al-Khattab ‫ عنه هللا رضي‬was the Caliph, he wrote to his
deputies, saying -

“Indeed, the most important of your affairs to me is the prayer.

Whoever maintains it and watches over it will maintain his religion. Whoever is
negligent of it will be even more negligent of other things.”
Umar knew that if the prayer was respected by his deputies, as it was meant to be, their
actions and decisions outside of the prayer would improve. And this is why one of the last
things to be said by the Prophet ‫ ﷺ‬as he lay on his deathbed was,
―The prayer, the prayer”.45

42
[Quran 30:33]
43
[ ]
44
45
[Sahih hadith]

17
4.2. Charity and character
Charity, or almsgiving, is the third pillar of Islam and it has a direct impact on our behavior
towards others. There are two types of charity in Islam: obligatory annual almsgiving (al-
zakat) subject to formal rules and calculations, and voluntary charity (al-sadaqah). The
obligatory almsgiving is the bare legal minimum that wealthy Muslims owe to the poor and
needy, but the spirit of charity in Islam extends beyond the basic obligations, as a charitable
and generous disposition should animate all of our interactions with people.

The Prophet ‫ ﷺ‬explained the means of calculating the obligatory almsgiving to Ali ibn Abi
Talib (R) who would become the fourth of the righteous Caliphs:

“If you have two hundred silver coins and a year has passed, then five
coins are due for alms. You will owe nothing until you own twenty gold coins. If you own
twenty gold coins and a year have passed, then half of a coin is due for alms. Whatever is
extra should be calculated likewise”.46

The spirit of charity in Islam, however, is rooted in the values of generosity and compassion
for other people and all living creatures, including animals. Every time we spend our time,
effort, and money to benefit other people, doing so sincerely for the sake of Allah, it should
purify our hearts from hypocrisy, greed, and miserliness. Allah said:

“Take charity from their wealth by which you cleanse them and purify
them, and pray for them”.47

Al-Tabari interprets the phrase ―to purify them‖ as meaning

“To increase them and raise them above the lowly level of hypocrisy to
the level of sincerity.”48

And according to al-Baydawi, to cleanse those means of their sins or love of wealth and to
purify those means ―to increase by it their good deeds and to raise them to the level of those
who are sincere.‖ Thus, charity not only benefits the receiver, but it also purifies the heart of
the giver from the characteristics of hypocrisy.

Charity given in this hypocritical manner is not charity in reality. Al-Tabari explains the
verse,
“It means they do not truly affirm the Oneness of Allah and His
Lordship, nor that they will be resurrected after their death to account for their deeds, such
that he should make his deeds for the sake of Allah and seek His reward and what is with
Him in the hereafter. This is a characteristic of hypocrisy.”
46
157]
47
[Quran 9:103]
48
[al-Ṭ - - ]

18
Just as the prayer of those who sin outside of prayer is defective, charity followed by offenses
defeats the purpose of charity to begin with.

There are, in fact, many ways to give in charity even by those who do not possess any
monetary assets. Some of the companions came to the Prophet ‫ ﷺ‬and said,

“O Messenger of Allah, the rich have taken all the rewards. They pray as
we pray, they fast as we fast, and they give charity from their extra wealth.”49

The Prophet ‫ ﷺ‬said:

“Has not Allah made for you ways to give charity? In every glorification
of Allah is charity, in every declaration of His Greatness is charity, in every praise of Him
is charity, in every declaration of His Oneness is charity, enjoining good is charity and
forbidding evil is charity, and in a man‟s intimate relations with his wife is charity.”

They said,

“O Messenger of Allah is there a reward for one who satisfies his passions?”

The Prophet ‫ ﷺ‬said:

“You see that if he were to satisfy his passions with the unlawful, it would be a
burden of sin upon him? Likewise, if he were to satisfy himself with the lawful, he will
have a reward. Charity is not only limited to human beings either.”

Suraqa ibn Malik ‫ عنه هللا رضي‬once asked the Prophet ‫ ﷺ‬about a lost camel who came to
drink from his cisterns that he prepared for his own camels. Suraqa said,

“Will I be rewarded if I give it some water to drink?”

The Prophet ‫ ﷺ‬said,

“Yes, in every living being with a warm liver is a reward for charity.”50

On another occasion, the Prophet ‫ ﷺ‬said,

“No Muslim plants a tree or sows seeds and then a bird, or a human, or an
animal eats from it but that it is charity for him.”

49
1006]
50
- 6009]

19
The Prophet ‫ ﷺ‬also told his companions the story of a man who was admitted into
Paradise:

“A man suffered from thirst while he was walking on a journey. When he

found a well, he climbed down into it and drank from it. Then he came out and saw a dog
lolling its tongue from thirst and licking the ground.”

The man said,

“This dog has suffered thirst just as I have suffered from it.”

He climbed down into the well, filled his shoe with water, and caught it in his mouth as he
climbed up. Then he gave the dog a drink. Allah appreciated this deed, so he forgave him.

4.3. Fasting and character

Fasting the month of Ramadan is the fourth pillar of Islam and this, like the others, includes a
moral dimension in relation to others. A believer who is fasting not only avoids food, drink,
and marital intimacy in the daylight hours, but he or she should also avoid harming others,
backbiting others, disputing with others, and engaging in trivial worldly activities. Like the
two types of charity in Islam, fasting in Islam is also divided into two types: the obligatory
fasting during the month of Ramadan, and recommended fasting throughout the year, such as
fasting every Monday and Thursday, the three middle days of each lunar month, and the days
of ‗Arafah and Ashura.

The purpose of fasting is clearly stated here as a means of developing mindfulness of Allah
(al-taqwa) and its accompanying righteous qualities. According to Al-Suyuti, the goal of
fasting is to avoid ―a sinful act of disobedience to Allah, for it curbs the desires which
precede them.‖ If a fasting person has enough self-discipline to control their natural urges to
eat and drink, then they have greater control over their manners, words, passions, and anger.
The Prophet ‫ ﷺ‬was clear that fasting involves both outward and inward components,

“Verily, fasting is not only from eating and drinking. Rather, fasting
is from frivolity and obscenity. If someone insults you or acts foolish against you, then say:
Indeed, I am fasting.”51

And Umar ibn al-Khattab (R) said,

“Fasting is not merely from food and drink. Rather, it is from lies,
falsehood, vain talk, and swearing.”52

51
[ a Ibn Ḥ ]
52
[Al-Muṣannaf 8882]

20
Not only is the fasting outward by reining in our natural impulses, it is also the fasting of the
tongue from abusive and frivolous speech, and the fasting of the heart and mind from
malicious thinking. Recall that bad words corrupt the heart so our tongues must fast as well.
As such, Muslims are counseled to be extra cautious in avoiding arguments and pettiness
during the fast.

Though abstention is the foundation of fasting, it is also encouraged during the month of
Ramadan to proactively increase our acts of charity. Ibn Abbas (R) said,

“The Messenger of Allah ‫ ﷺ‬was the most generous of people and he

was even more generous in Ramadan when Gabriel would meet him. He would meet him
every night of Ramadan to study the Qur‟an. Thus, the Prophet would be more generous
than a swift wind.”53

There is even a small amount of obligatory alms that Muslims must donate at the end of
Ramadan, if they have the means. Ibn Umar (R) said,

“The Messenger of Allah ‫ ﷺ‬made it an obligation upon people to pay

charity at the end of Ramadan (zakat al-fitr), a portion of dates or barley upon every
freeman and servant, every male and female among the Muslims”.54

Lastly, there is a final top level of fasting that expresses the very heart of Islamic spirituality
and mindfulness.

The classical scholar Al-Ghazali writes:

“Know that there are three degrees of fasting: the fasting of common
people, the fasting of the spiritual elite, and the fasting of the elite of the spiritual elite. As
for the fasting of the common people, it is restraining the stomach from fulfilling its
desires as has been mentioned. As for the fasting of the elite, it is restraining one‟s
hearing, sight, tongue, hands, feet, and all limbs from sin. As for the fasting of the elite of
the elite, it is the fasting of the heart from unworthy concerns and worldly thoughts and to
restrain it entirely from everything besides Allah Almighty.”

Peak fasting is to abstain from food and drink, from all types of sins, and to abstain from
unnecessary worldly thoughts, in a perfect state of remembrance and meditation upon Allah.
To this end, the Prophet ‫ ﷺ‬would perform a spiritual retreat (al-i‘tikaf) in the mosque at
the end of the month to remember Allah and recite the Qur‘an, not leaving its walls unless
absolutely necessary,

53
-
54
- 1504]

21
As reported by Ibn Umar(R),

“The Messenger of Allah ‫ ﷺ‬would seek seclusion in the mosque during

the last ten nights of Ramadan.”55

In this serene state of heart and mind, which requires much effort to sustain, the believers
cultivate their presence with Allah, their relationship to His Book, and the purity of heart that
brings mercy to those on earth.

4.4. Hajj pilgrimage and character

The Hajj pilgrimage to the city of Mecca is the fifth pillar of Islam and, as with the other
pillars, cannot be separated from its moral purpose. Like charity and fasting, there are two
types of pilgrimage: the greater pilgrimage (al-Hajj) which occurs once every year during the
month of Dhul-Hijjah, and the lesser pilgrimage (al-‘Umrah) which can be performed at any
time. Allah said:

“Hajj pilgrimage is in the well-known months, so whoever has prepared

himself for Hajj, he should not engage in intimate relations, sin, and disputing in the Hajj.
What good you have done, Allah knows it. Bring your provisions, but the best provision is
righteousness, O you of understanding!”56

The believers are informed that pilgrims must come to Mecca with mindfulness of Allah (al-
taqwa) and its accompanying qualities, this purpose being the same as fasting in Ramadan.
Thus, it requires all the moral behaviors previously mentioned as implied by the term.
The Prophet ‫ ﷺ‬said,
“Whoever performs the Hajj pilgrimage to this house without
having intimate relations or committing sin, will return [sinless] like the day his mother
gave birth to him.”57

A believer who completes the Hajj will have all of the sins in their record expiated (except
for major sins that require specific repentance like murder, theft, etc.), but only on the
condition that they do not commit flagrant sins (fisq).

The Hajj is a pronounced indictment against all the racist and supremacist ideologies that
have caused so much strife and violence in the world throughout history. Racism and
violence are the inevitable products of one another, which is why the Prophet ‫ ﷺ‬was clear
to reject them in his farewell sermon,
“Do not return to unbelief after me by striking the necks of one another.”58
55
- 2025]
56
[Quran 2:197]
57
- 1819]
58
-

22
The act of murder is a crime so heinous that it has been described as a type of unbelief, the
lesser unbelief (al-kufr al-asghar) which is a serious violation of faith but does not completely
eject a Muslim from the fold of Islam.

The power of the Hajj to contribute to racial healing is most vivid in the life of American
civil rights activist Malcolm X. Malcolm‘s early activism against racist policies and practices
in the United States were influenced by the Nation of Islam (NOI), a heterodox Muslim group
that preached an anti-white theology. His tragic childhood and early adult experiences made
him susceptible to the NOI‘s message and their combative approach, but something changed
in Malcolm after his pilgrimage to Mecca.

Conclusion
Faith in Islam is a comprehensive way of life, consisting of outward and inward dimensions,
ritual and creed, spirituality and morality. It cannot properly be reduced to outward rituals
without any practical moral implications in daily life.

No one among the Muslims can be perfect in all spheres of Islamic teachings. Some of us
excel in some branches of faith while we are deficient in others. But it is important to note
that the deficiencies and imperfections of individual Muslims reflect our own weaknesses,
our ignorance, and our shortcomings, not a flaw in the ideal of faith as it is presented in the
Qur‘an and Sunnah.

The five pillars of Islam are all concrete, tangible markers of faith not only as it appears on
the outside, but perhaps more importantly how it manifests on the inside, how it purifies our
hearts and refines our characters in a way that benefits the lives of all those around us.
Shaykh Muhammad al-Ghazali, the late Egyptian Muslim scholar, wrote at the end of his
chapter on the pillars of Islam: Thus, the prayer, fasting, charity, the Hajj pilgrimage, and
whatever is similar to these acts of obedience (to Allah) among the teachings of Islam, they
are steps on the desired path towards moral perfection and supporters of purification (of the
heart), which preserve life and elevate its affairs. Because of these noble qualities, which are
connected to them or proceed from them, they have been given a grand status in the religion
of Allah. If a person does not make use of their ability to purify their heart, empty their inner-
being (of evil), and set right their relationships with Allah and people, then they have failed.
This quote is a concise summary of everything this article has tried to convey. The rituals of
faith cannot be separated from the essence of faith, the positive effects it is meant to have on
our hearts and character. A good Muslim must necessarily by definition be a good person;
anything less is the fault of our own human weaknesses and not the revealed religion.

Success comes from Allah, and Allah knows best.

23
R
ole of Islam in preventing crime
A comprehensive set of behavioral patterns derived from religious teachings
within the framework defined by religion is presented as a religious lifestyle
effective and useful role in preventing the formation of the idea of turning them
into criminal is a criminal act, The life style is derived from divine beliefs, as one of the
effective ways to fight and prevent crime, With these elements of prevention, importance of
preventive criminology and order in society has become. Therefore, social justice and
discipline to his deep and true sense is prevailing in society that belief in God and the
presence of God and the Last Day and found it to be there. Cultivation of virtues and
prevention of mental disorders and caprices control, Relaxation and confidence, including
valuable works that belief in these matters in the light emerges. Since Islam and it provides a
style all his efforts towards the prevention of crimes is applied. The main objective of this
study was to evaluate the function of an Islamic lifestyle and its effect on the prevention of
crime.

Introduction
Looking at the religious teachings, we see that what is now referred to as the Prevention of
Crime. The fabric of the prophets and the saints of God's divine messages and guidelines.
And above since the mission of liberating man from the depravity and corruption and
misguided religion is the religious leaders to spare no effort to realize it was and to fight the
cause and effect of their sin and crime fighting therefore, prevention of distortion and tilt top
religious leaders have responsibilities.

According to religious teachings on the Prevention of Crime importance of lifestyle play an

important role in reducing or preventing crime, undoubtedly preventive measure crime and
delinquency and deviation and straying from the principles of Islamic jurisprudence and
criminal policy is Islam. The preventive measures set of measures and activities Producer
training, educational, social, cultural, economic and political sanctioned. For understanding
the patterns of behavior that Islamic teachings confirmed, promoted or introduced, and for us
to help these patterns, A coherent set of behavior, values and beliefs provide a lifestyle, We
should at least briefly familiar with the literature on topics related to life style and concept
differentiation and compliance with the concepts surrounding it, Also known as culture and
identity is essential to the role of religion in the process of formation of life style or styles
examine. It's important to help our assumptions that are mentioned in the introduction, course
topics more carefully to the plane.

Another point discussed in this chapter, literature reviews these issues in Islamic sources. It is
clear that our special literature on ―Lifestyle‖ cannot afford to Islamic sources to explore, But
during the past fourteen century since the advent of Islam, we can identify sources that the
religious literature, The corresponding discussions have pointed out that the new concept of
lifestyle is now their attention.

24
1. Concepts

1.1. The concept of prevention

In the recent centuries under the influence of criminological research, Growing interest
towards utilization of research results in the development of policies applied criminology
crimes in various parts of the criminal justice system, There is also the use of this knowledge,
the necessity of the measures and means of prevention of crime, As a tool for criminal policy
at different levels judiciary, executive and police in combating crime is revealed.

As a result of this insight, the concept of prevention of crime and reform criminals in the past
mainly of criminal law mission to revolutionize the concept has expanded the number arrived
today. So that the concept of special criminological prevention in policies to prevent crimes
in the former penal located the most recent criminal lawyers believe that criminal policy
cannot compare to results criminology is inefficient. In this view, prevent crime and reform
criminals can be divided into two types.

“Prevention is the determination and use of all means and measures

which are aimed at curbing the crime better, Destroy or neutralize the environmental
factors causing offense or the offender without resorting to punishment Security and
Corrective Measures and to crimes in a given society or a city or a region of a town is put
into force”.59

▪ First, the crime and preventive measures should be given to the population and the goal is to
prevent crime.

▪ Second, these measures should only include measures means that no character is painful and
intimidation.

▪ Third, preventive measures should necessarily relate to the protections, such as human and
moral support to offenders in family, school, and work. Therefore, the prevention of criminal
policy specifically, to determine the most effective supervisory tools and means to contain the
crime is significant for two reasons. One is that, through preventive measures to eliminate or
minimize the effects of environmental factors causing offense and the offender before the
crime takes place and other observer‘s opportunities appropriate to eliminate crime from
criminals without resorting to implement it.

In addition, specific prevention includes various types, most notably from social and models
already include it, And situational prevention and prevention is early models.60

59
[Najafi, Abrand Abadi, 2000, page 11]
60
[Raijian, main, 2004, page 122]

25
1.2 The concept of an Islamic lifestyle
Talk to the customs and way of life in human or divine religions, in a general sense, has long
been known; But the issue of "lifestyle" as a term, independently raised in the past, but part
of its content (meaning loosely) on the issues viruses like religion and customs of life, Plan
living and charged.

The origin of the "lifestyle" with this particular title, to the world of the West; and that life
could be about a hundred years ago. This concept was initially linked to issues of class and
social status. In the early twentieth century, on the one hand "lifestyle" provides the
opportunity to explore some non-Marxist, and on the other hand, many sociologists, this term
more expressive of common characteristics in the study knew caste. In the West carried out
the work in this instance may be the views of Adler, Veblen, Simmel, Houten, Connolly and
Bourdieu pointed out; some of them explicitly and implicitly this study and others have
noted. This is the first scientific project in psychology, was by Alfred Adler and his followers
spread it ".

Lifestyle "of 1990 were more fortunate and distinctive approach works and various articles
written on the subject. Some Persian literature published in this field. In a matter of
"lifestyle", with a range of words and expressions face each rated on vision and attitude
researchers, are emphasized. In more sociological definition of social norms and describing
the attitudes and behavior of individuals in society is and the psychology of the individual
and their personality.

The concept of lifestyle (life style) among concepts in sociology and cultural studies to
explain some facts raised its culture and to apply and the scope of its use has become
prevalent in the media. But what to say and how lifestyle can be considered in the context of
Iranian-Islamic lifestyle.

“Everyone‟s lifestyle, which includes a set of behaviors and patterns of

action that focuses on aspects of social life, is the norm and meaning refers and reflects the
quality and quantity of an individual's system of beliefs and actions. In other words,
lifestyle, nature and content of the specific interactions of individuals in any society imply
and express intentions, intentions, meanings and interpretations person in the course of
everyday practice and daily life”.61

Life Style basis for understanding cultural conditions and developments in this area will be
considered and show that the values at the heart of what was going on in the cultural system.
In fact, by applying the concept of lifestyle and meditation where one can hide norms in
mind, beliefs and behaviors of people in a society, ended and the orientation and patterns of
existing or emerging realistic interpretation provided.

61
[Rabani, Rastgar, 2005, page 212]

26
It should be noted that a life in an Islamic lifestyle, good time that the great prophet of Islam
as the Quran said, Included is a set of moral virtues. In the monotheistic lifestyle, pleasant
world and hereafter, human and divine, which are the most perfect type of growth and
excellence. Lifestyle requires four components of humanity, Islam, Iran and gender. Now that
technology must overcome age "technology, culture and" human technology analyzed and
examined. Islamic lifestyle on several questions must be analyzed.

He said: First, choose the lifestyle of the individual learner or not? This means that if all the
areas of behavior, thought, action and coverage of a style to follow him or not? Second, if
your lifestyle should start from the basics, or the trappings and symbols? Should the
investment objective of the icons, or the principles insights, perspective and issues that they
are human by solving other issues like? Social identity is not only to think but to act is now.
Third the question is whether lifestyle event or discourse? It is seen that some people planet
discourse against the events of his life, which means that individual discourse, Religious and
revolutionary, but it is not her appearance.

Lifestyle field size should be considered more knowledge or motivation? Equally lifestyle
that requires knowledge of the needs of the motivational dimension and therefore the meeting
of the Islamic lifestyle may not be enough. If we have it in the culture of searching upstream
from elites and the general culture of society, but at the base of the social pyramid can be
started. Islamic lifestyle authority of the three components of the equation and the question is
which one should cover? It proved to be what legal authority in the area of the university, of
the equation and in the public sphere to become a model.

Our experience in the past has shown that the approach of such key issues ultimately does not
solve the problem. Pathology what lifestyle and system of science and knowledge and
thought deals this is the wrong approach to the issue of science in our country is that most of
Asalat Mohtavayi; and therefore, the influence of social production in the body is minimal;
That is the thinking of their next steps that the action scenes and distribution of ideas, is cut
off. Desires, our thoughts and actions are not cut from one another and cannot be carried
lifestyle with partial approaches. Must be psychic even by non-knowledge (rather than
religious) via activation of human emotion after the adoption of cognitive dimensions
provided Technology has caught up to society as a maximum ratio lifestyle stems from the
theory or theories of lifestyle? What is ontology's lifestyle? Is it possible to "inject" an
ontological notion that humans prompted the idea to build a world fit it? Can I a style of life,
a system of ontological be born in mind?

 Lifestyle, although not a new concept, but not long to replace concepts such as
"social class" is to offset the preservative social thought in explaining recent
developments. Lifestyle as long as the paradigm of modern science is used, the
meaning and requirements of its history associated with it. But when it was compared
with other logic because logic is religious, it is better that he found no equivalent in
the history of religion.

27
 “Find these equations will help researchers in relations with other
religious concepts find this concept”.62

Sensitivity to lifestyle concept in scientific circles, especially when the leader of the Supreme
Islamic civilization called it software, more than the previous one. As the definition implies
common components of lifestyle that this concept explains such as family, marriage, type of
housing, clothing, consumption patterns, entertainment, business and individual and social
behavior in different environments, aspects of our lives are emerging and of course, we can
and ways of thinking born on Islamic thought and culture, For them the concept that lets it
study in logic and facilitate religious literature.

“Leader of the term "thrift" in its comprehensive concept synonymous

knew the meaning of life style and culture. This means that it is necessary for a proper
understanding of the concept and benefits of effective intellectual and civilizational in
response to relevant issues, after the discovery of our concepts. This article is an attempt in
this regard.63

 In theoretical mysticism index texts can be understood as the Islamic concept of

"lifestyle" was the underlying. To understand the mystical, ecstatic between the
earthly and human ontological understanding is that he has a firm hold. In theoretical
mysticism should be noted that three of his men, who knew the scientist or three
places. Each of these world for science education for appropriate action with the
appropriate authorities and is ecstatic.

There have his ecstatic mystics upstream in terms of recognition. It is the invisible world of
the hereafter ecstatic Kobra and the spirituality and intellect in general. In the words of Imam
pleasure of Allah Almighty be upon him the highest and noblest of man in trance and
officials responsible for training and it is a science that:

"Strengthening and training and the world of the abstract spirituality and
wisdom, the knowledge of the sacred nature beauty and glory right attributes and
knowledge, and knowledge of the heavenly realms Tjridiyeh, such as angels and their
unions, Far from on high might Akhiyr upper machine and the Kingdom of the Most High
to kingdom”.64

However, her world or hereafter might or wisdom, of the wisdom and spiritual duties, and so
the Imam (AS) has said:

"The world is responsible for the prophets and saints (AS), the great
philosophers and philosophers and people of wisdom and mysticism are. (Same) Two

62
[Chavoushian, Abazari, 2005, page 24]
63
[Rasuli, 2005, page 54]
64
[Valizadeh,2013, page 3056]

28
drunk and under the authority of the world is considered, the ecstatic between the worlds
of the universe is a purgatory or heaven (Philosophers, such as the "imagination" is
mentioned), and his most humans know that the world is real property officials and
witnesses.”

In Islamic gnosis proportionate and appropriate knowledge of the world of the kingdom of
limbo regarding the format and duties that apply specifically to the merits of making deals
with ethics. Trance world, the universe acts of martyrdom and the format and appearance of
breath. Philosophy, sociology and language, etiquette and household management and civil
politics is called). Traditionally, thinkers and decision explaining that the previous
categorization paid sciences; the most common categories of Aristotle onwards were based
on the tripartite divisions of knowledge:

“Ethics, household management and civil politics of practical

wisdom placed in that category. Ulum al-Farabi recognized in the same division follows”.65

 But the important point is that we then identify the worlds true not only in Islamic
mysticism of the three worlds linked together that perfectly matches the time and in
interactions with each other are considered in an integrated world. The three main
humanities ecstatic existence of a creature called man in the face and will indicate
three dimensions of the universe. Imam Khomeini says in this regard:

"Correlations Consultations of narrowly interpreting the scope and

shortness of rhyme, One actually has to be said that the trappings and
Hungarians”.

And about the relationship between different worlds, states:

"It should be recognized that each of the three stages of human

mentioned this so linked together that works, each one passes, what in the
perfection or imperfection side. For example, if someone rises to religious
functions and rituals apparent, if you have to and in accordance with the
instructions of the prophets, said, Effects on the heart and soul of this movement to
be worshiping the created tasks facing the goodness and the perfection of his ideas.
As well as if he was careful purification of the people and admire nature, to be
effective in another mode, as the perfection of faith and beliefs influence
judgments in two other officials, and that it is the intensity of relationship between
officials."

65
[Fazeli, 2003, page 67]

29
2. Crime prevention strategies to Islamic lifestyle
One of the preventive measures to fight crime in Islamic life style that it is incapable of
explaining the scientific decision introducing the perpetrator called the Devil causing the
internal and external dimensions considered in Islam and the divine legislator has been
addressed from the perspective of sensuality inner devil or in other words the man involved
in crime Whims and desires of the soul which is the material which resulted in the tendency
of a person to commit an offense is guilty and the external perspective In a sense, the devil or
Satan What freaks out that using different ways out of the human soul. To deceive people
into doing things contrary to our interpretation here (crime) will act and the committing of the
crime.

The next strategy is the obligation of enjoining good and forbidding the evil which applies
the most advanced methods in the prevention of crime in the criminology system. And the
question of life after death and Resurrection and the Resurrection, and faith in the
resurrection steps and there it is time and place that rewards good actions and bad actions is
the eagle. Among the important point in this regard is that Islam also recommends doing
good works, and explain its benefits, those who perform good actions that day In addition,
they benefit from its advantages with-all quotes from Imam Khomeini's book of Hadith Forty
Hadith as the twenty-third.

Doing of good deeds will be rewarded by an individual that the trade is the result of income
and wealth and the Lord reward him also that this is the incentive policy so that more people
are drawn to the good work. Prophet, tell your wives and your daughters and the women
Chador moment of (long scarf) on their own will be subdued, that it is that they (the chastity
and freedom) are known and are not abused, and Allah is ever Forgiving, Merciful.

In the above verse of revelation of the evening when they went to the mosque for evening
prayers and some young rep on the way they sit and joke and talk with them unjustly
harassed and they were annoying. Verse was revealed and ordered them to fully respect your
veil are not well known to someone not excuse the inconvenience.

 Order to avoid interruptions street full veil for women in the following verse,
however, has also threatened intruders. It appears veil is involved in the eradication
of debauchery and harassment.

 The veil, women with known religious personality and therefore their action
profligacy will not allow them to insult the dignity of privacy.

 In the hijab is an obligation on the offender's crime prevention aspects, but generally
focuses on victim In fact, in this case, unlike other solutions for the Prevention of
Crime that was once the offender is the victim once.

30
Another example in criminology Quran and can say unequivocally that there is no school of
modern human Modeling and parenting topics in crime prevention model that verse Allah
says:

“Verily in the messenger of God, is a good example.”

The Lord has said in the Holy Quran addition to being a religious and divine somehow
represents one of the miracles of the Quran, which is another reason to be noticed:

 First,

“Most people with a mental weakness that he will later require some
form of follow the leader and his superior returns and history prove this as in all the great
events of human history has always been that person as a leader and leader of the people
involved and the attitude of the person or group has made the fate of the people”.66

 Second, this verse represents a different approach in criminology Islamic prevention,

which is one of the causes of Quran and that those who are good examples of crime
than others to tend to the top of the atmosphere it is rooted in human nature such is the
influence of his model He was not going to mass and purity that pattern and take steps
to stimulate the person it is his role model of course, in the sociology of modern role
models in the formation of their personality emphasize the future.

It should be noted that the leverage plays a role as prevention in the treatment of offenders.

3. Resurrection thinking:

3.1. Deterrence or prevention

The knowledge that they will not be abandoned after the death of the man responsible for all
his actions and the world is eternal but is seeking, Causes man to think so, because people in
this effort is always to perfection. In other words, whether the perfection of human nature,
although the definition of perfection is different in different societies. Now, if people touch it
that the universe is not unique to the world, and it can move according to the specific
program, Gained eternal perfection never throws her into not perishes, Intellectual impasse is
not never and will not be hesitant in doing good deeds.

3.2. Special orientations

Resurrection specific orientation becomes a thinking man's actions. A man who believes that
God is the owner of the resurrection day a tape, try to move him. This is why the behavior
and actions requires a belief that all behavior is not compatible with this orientation man with

66
[Tousi, 1426, H.G. page 251]

31
this attitude is a sort of psychological balance and security that all psychologists seeks to
study it.

3.3. Negligence
In this way the man is released from ignorance and misconception because he knows his
rebellion in the Day of Judgment people say woe to us what a book is no small or great,
except that all the recognized head when hair is not down and in that book all your actions
have wronged no one will see the Lord (Cave 49) It knows it. When the thought of the other
person did not dare to violate, therefore, the Qur'an addressing this issue in more than one-
third of its verses has reminded the importance of this issue.

Thus, Ali (AS) said: “When you turn to lust after her death, so remember
that it is enough to remember the admonitions death The Messenger of Allah and his
companions had always remembered the death order and says so remember that death is
the death of desire is devastating pleasures and cut you”.

Surely the (pleasures and lusts) of the main triggers of person in committing a crime and is
the source of the recent events in the prevention of crime and delinquency. Another argument
in part explains school lessons and advice. As is obvious learn from the past and the future
are effective in doing wrong deeds and hence the objectives of the sanctions issue to the holy
legislator's lessons the training advice from offenders who have committed a crime in the past
an important role in preventing crime by individuals and of the major topics in crime
prevention in Islamic criminology in the same direction so that the Qur'an explicitly
commanded take lessons and insight after the owner of the faithful in this case, said: And
anyone who takes lessons from mistakes and corruption kept dive and everyone kept their
evil, These remains unscathed corner of the emphasis of Islam on the advice of the prevention
of crime.

Yet another tradition of pious mentioned that it's worthwhile to prevent brief look kindly on
their judicial system, judicial system is the most comprehensive look to the right. Prophet
with their own guidance, training, education and community action, and he knew the right
people. He encouraged people to worship and edification program and bring economic
prosperity and social justice, of any type of crime destroys, and if those were not corrected,
will be punished.

Even if someone claims he did not know much and criminal, this festival is an example verse
verses are recited to him is a thief should be cut? That if they had not read, did not guess.
Type of criminal and penal sanctions provided in the discussion about military and the agent
pre-emptive reform and their intensity makes everyone who hears from fear, not a crime.
Latest discussions on the prevention of water Islamic lifestyle, Tackling poverty and its role
in crime and delinquency that numerous times by our religious leaders is considered. How a
man caught in the trap of crimes is poverty? Nor is this some people due to the weakness of
the spirit, tolerance and global poverty do not have to fix it illicitly and as criminals turn to?

32
When poverty can lead to disbelief, no doubt is possible that crime, crime and debauchery of
the lead. That Islam has given the start to the consequences of poverty. In the meantime,
some of the traditions in this regard stated then the description of the issue and its relation to
crimes of Islamic Studies.

The Messenger of Allah and Imam Sadegh (AS) has quoted that,

“If no mercy on the poor of my people is close to the poverty lead to

infidelity”.

Imam Ali (AS) said in this regard that:

“If poverty is to be entered and then enters disbelief”.

Imam Sadegh (as) also said:

“You better open your wealth from the oppression of poverty that leads
you into sin”.

3.4. Strengthening religious beliefs and social prevention

Social prevention of delinquency includes a set of pre-emptive action that seeks to eliminate
or neutralize those factors are involved in the development of effective crime. It is true that
the delinquency function is the transformation of society can be seen; therefore, Trust in rural
communities who delinquency equally strong social control is weak in these communities,
the foundations of religion and adherence to strong ethical values Trust. But in urban areas
causes and economic factors and economic inequalities it has caused the religious beliefs of
societies and underlying criminal activities either scattered or as organized.

3.4.1. Loans through interest-free loan

Interest and the interest of the people of many countries and their people, their needs through
debt discount the capitalists effortlessly and do something to lend their funds are massive
profits.

Usury is forbidden in Islamic law with heavy sanctions if the Holy Quran says

“And Allah has permitted trade and forbidden usury, and every man
after God's advice to reach her book and from the work of God takes him going past and
end with the good Lord and those who are doing so kill them from hell, where they will be
punished”.67

67
[Quran 2:275]

33
And the Holy Quran prohibits usury says:

"After leaving interest if not, Be aware that the war on Allah and His
Messenger have risen at the same time there are penalties of usury under Islamic law
considers these aspects ago and it emphasized the need to borrow interest-free loan that
would be interest".68

3.4.2. Complacency in marriage

Another work adultery and prostitution prevention strategies that aim to rouse the marriage of
a family and providing clean generation to increase the number of Muslims and infidels and
where remained for a foul.

3.4.3. Place and good

One of the ways for prevention of crimes against property such as theft needs of the poor
through charity and benevolence what refusing to charity and good causes during their revolt
against the rich poor and the rich are causing their destruction.

3.5. Supply conditions and opportunities of employment for everyone

The prevention of crime through the provision of working conditions and opportunities in the
co-operative form of interest-free loans or any way the other is illegitimate. So we can say
that if one believer in social life realizing the sanctity of the laws of God and piety element
even thought of sin and crime will not be guilty of taking the two steps and this will be
achieved through targeted social prevention of crime. Islamic law is the basis of good
practices in terms of punishment and reward people thought and action before the crime,
having into account the thinking and intentions of people with the necessary guarantees to
prevent and then committing.

4. Crime and punishment

Every religion has specific teachings about and attitudes to wrongdoing. Islamic law sets out
how Muslims should behave in order to live the life that Allah intends them to live.
What does Islam teach about crime? Muslims believe in the sanctity of life and therefore they
do not think anybody has the right to disrespect human life.

Justice is an important teaching in Islam. The Qur'an teaches Muslims to:

“Stand out firmly for justice, as witnesses to God, even as against

yourselves or your parents, or your kin, and whether it is against rich or poor”.69

Islamic law sets out how Muslims should behave in order to live the life that Allah intends
them to live, in harmony with others and their environment. If a person breaks a law it is seen
68
[Quran 2:279]
69
[Qur'an 4:135]

34
as going against the principles and rulings set by the Qur'an and Sunnah. Some countries
have legal systems based on Sharia‘s Law, e.g. Saudi Arabia and Iran. Most Muslims believe
that if a person commits a crime they should be punished by law, but they will also have to
answer to Allah on the Day of Judgment.

Muslims believe in justice and therefore believe that criminals should be treated justly and be
given the chance to reform. One of the Five Pillars of Islam is zakat, which requires all
Muslims to give away a percentage of their wealth to help the poor, to ensure a level of
justice and equality. This principle should be applied to the treatment of criminals.
However, some very harsh punishments are given in the Qur'an and Hadith, and some
Muslims believe that appropriate retaliation should be carried out against those whose guilt is
proven. Traditional Sharia‘s Law, for example, suggests that those who steal should have a
hand cut off, although such a harsh penalty would only be justified for the most serious
crimes and only after trial in a Sharia‘s court.

Many Muslims are concerned with the welfare of prisoners. They may campaign for prison
reform, visit prisoners, or vote for a political party that reflects their views on justice and
equality.

4.1. Capital punishment

Muslims accept that the death penalty is a punishment established by God in the Qur'an:

“Take not life, which God has made sacred, except by way of justice and
law. Thus does He command you, so that you may learn wisdom”.70

This verse teaches that although murder is considered a sin, it is acceptable to use capital
punishment when required by law.

Conclusion
Recognizing lifestyle and achieve comprehensive definition is one of the most important
issues in the field of human sciences although most definitions appearance and lifestyle of the
intended shell, but is certain is that by accepting the apparent effect on the backend and vice
versa. It can be easily reached from the surface to the core of which is the worldview that
alters it.

Islamic lifestyle was accepted in its definition of both inner and outer layers were considered.
It also became clear due to the characteristics of Islamic lifestyle in controlling and
understanding and predicting the worldly, to modify or build a lifestyle according to one's
worldview, must be taken; This means they accepted definition by accepting their lifestyle
according to the accepted meaning of his life map design to better understand and more

70
[Qur'an 6:151]

35
practical to be able to cope with an understanding of the prediction and control of their lives
and it was reconstructed.

The most important aspect of prevention of crime according to Islamic lifestyle as follows:

 Bliss of life, remembrance of God.

 Game and worthless worldly material life.
 By the pain and pleasure of 'live' non-material factors: according to the religious
Worldview, Pain and pleasure enjoyment or lack of resources in the world simply by
not qualify, But mainly joy and sweetness of life in this view, is another definition is
defined separate and provider factors, some of which include.
 Avoid excessive attachment to worldly life Note: Using material blessings on the need
not only okay, but the need and requirement of the continued existence of material.
 Using too Correction, destruction of life: according to the worldview of God,
Passengers whose destination is not the worldly life over the Hereafter human life and
the life of this world and the inn is home to head his way.
 Each biological life: the divine world of biological life, but also some necessities such
as theology and unity of the creature and some of the barriers such as shame and sin
to be lost in the name of life is true.
 Disapproval interest and intrigued by the beauty and attractions of the material.
 The owners look to avoid improper to life: the religious worldview is not only
beautiful and detailed mapping of the worldly life presents to believers, but the
companionship and closeness to people under the guise of preventing the materialistic
worldview; because they are in the thoughts and ideas of wrong and evil in their
hearts, as people are sick and their disease is contagious.

Success comes from Allah, and Allah knows best.

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