The woman's testimony. is equal only to half of the man's testimony: This is a gross mis-representation. The woman testimony is equal to the man's testimony except in one case only, the financial transactions. This is according to 2:282;
[ 2:282] O you who believe, when you transact a loan for any period, you shall write it down. An impartial scribe shall do the writing. ........ Two men shall serve as witnesses; if not two men, then a man and two women whose testimony is acceptable to all. Thus, if one woman becomes biased, the other will remind her. It is the obligation of the witnesses to testify when called upon to do so. ......
Financial transactions are the ONLY situations where two women may substitute for one man as witness. This is to guard against the real possibility that one witness may marry the other witness, and thus cause her to be biased. It is a recognized fact that women are more emotionally vulnerable than men. If the woman as a witness was worth half that of a man, the verse would have stated so clearly. But obviously that is not the case. Women's testimony in all other matters are equal to that of a man or even supersedes his testimony as in the case of a wife testifying against her accusation of adultery, 24:6-10. See also, 65:2, 5:106 and 4:6
Sunday, November 02, 2008
Friday, September 26, 2008
God's Usage of the Plural Tense
In the English speaking world, where the trinity doctrine is prevalent, some people are intrigued by God's usage of the plural tense in the Quran. The overwhelming message of the Quran, where there is absolutely no compromise is that "GOD IS ONE" (2:133, 163; 4:171; 5:73; 6:19; 9:31; 12:39; 13:16; 14:48, 52; 16:22, 51; 18:110; 21:108; 22:34; 37:4; 38:65; 39:4; 40:16; 41:6; 112:1).
Whenever the first person plural form is used by the Almighty, it invariably indicates participation of other entities, such as the angels. For example, the revelation of this Quran involved participation of the angel Gabriel and the prophet Muhammad. Hence the use of the plural form in 15:9: "We revealed this scripture, and we will preserve it." The plural form here simply reflects the fact that the angel Gabriel and the prophet Muhammad participated in the process of delivering the Quran.
Another example has to do with blowing the breath of life into Adam and Jesus. The creation of Adam took place in heaven and God directly blew into him the breath of life. Thus, the first person singular form is consistently used: "I blew into Adam from My spirit" (15:29, 38:72). The creation of Jesus, on the other hand, took place on earth, and Gabriel carried God's "word" to Mary. The plural form is consistently used when referring to the creation of Jesus (21:91, 66:12).
When God spoke to Moses directly, without the mediation of angels, we see that God is speaking exclusively in the singular tense: "I am God. There is no other god besides Me. You shall worship Me alone, and observe the regular contact prayers (Salat) to commemorate Me." (20:12-14).
Whenever the worship of God is mentioned, the singular tense is used (51:56).
Whenever the first person plural form is used by the Almighty, it invariably indicates participation of other entities, such as the angels. For example, the revelation of this Quran involved participation of the angel Gabriel and the prophet Muhammad. Hence the use of the plural form in 15:9: "We revealed this scripture, and we will preserve it." The plural form here simply reflects the fact that the angel Gabriel and the prophet Muhammad participated in the process of delivering the Quran.
Another example has to do with blowing the breath of life into Adam and Jesus. The creation of Adam took place in heaven and God directly blew into him the breath of life. Thus, the first person singular form is consistently used: "I blew into Adam from My spirit" (15:29, 38:72). The creation of Jesus, on the other hand, took place on earth, and Gabriel carried God's "word" to Mary. The plural form is consistently used when referring to the creation of Jesus (21:91, 66:12).
When God spoke to Moses directly, without the mediation of angels, we see that God is speaking exclusively in the singular tense: "I am God. There is no other god besides Me. You shall worship Me alone, and observe the regular contact prayers (Salat) to commemorate Me." (20:12-14).
Whenever the worship of God is mentioned, the singular tense is used (51:56).
The Myth of Intercession
To believe that anyone, other than God, can intercede on our behalf to have our sins forgiven or our wishes fulfilled, is to set up partners with God. This is idolatry. The Quran proclaims that "All intercession belongs to God" (39:44), and that there will be "no intercession on the Day of Judgment" (2:254).
The myth of intercession is one of Satan's most effective tricks to dupe millions of people into idol worship. Millions of Christians believe that Jesus will intercede for them at God, and millions of Muslims believe that Muhammad will intercede on their behalf. Consequently, these people idolize Jesus and Muhammad.
The concept of intercession is utterly illogical. Those who believe in Muhammad's intercession, for example, claim that he will ask God to forgive them and admit them into Paradise. They imagine Muhammad on the Day of Judgment choosing the candidates for his intercession. If you ask those who believe in intercession: "How will Muhammad recognize those who deserve his intercession?" they tell you, "God will tell him!" According to this concept, a person will go to Muhammad and request his intercession. Muhammad will then ask God whether this person deserves his intercession or not. God will inform Muhammad that the person deserves to go to Paradise. Muhammad will then turn around and tell God that the person deserves to go to Paradise! The blasphemy is obvious; those who believe in intercession make God a secretary of their idol Muhammad. God be glorified.
Since the Quran is the most accurate book, it acknowledges that everyone in Paradise will intercede on behalf of his or her loved ones: "Please God, admit my mother into Paradise." This intercession will work if the person's mother deserves to go to Paradise (2:255, 20:109, 21:28). Thus, intercession, though it will take place in this manner, is utterly useless.
We learn from the Quran that Abraham, God's beloved servant, could not intercede on behalf of his father (9:114). Noah could not intercede on behalf of his son (11:46). Muhammad could not intercede on behalf of his uncle (111:1-3) or relatives (9:80). What makes anyone think that a prophet or a saint will intercede on behalf of a perfect stranger?! See 2:48, 123; 6:51, 70, 94; 7:53; 10:3; 19:87; 26:100; 30:13; 32:4; 36:23; 39:44; 40:18; 43:86; 53:26 & 74:48. Muhammad's intercession is in 25:30.
The myth of intercession is one of Satan's most effective tricks to dupe millions of people into idol worship. Millions of Christians believe that Jesus will intercede for them at God, and millions of Muslims believe that Muhammad will intercede on their behalf. Consequently, these people idolize Jesus and Muhammad.
The concept of intercession is utterly illogical. Those who believe in Muhammad's intercession, for example, claim that he will ask God to forgive them and admit them into Paradise. They imagine Muhammad on the Day of Judgment choosing the candidates for his intercession. If you ask those who believe in intercession: "How will Muhammad recognize those who deserve his intercession?" they tell you, "God will tell him!" According to this concept, a person will go to Muhammad and request his intercession. Muhammad will then ask God whether this person deserves his intercession or not. God will inform Muhammad that the person deserves to go to Paradise. Muhammad will then turn around and tell God that the person deserves to go to Paradise! The blasphemy is obvious; those who believe in intercession make God a secretary of their idol Muhammad. God be glorified.
Since the Quran is the most accurate book, it acknowledges that everyone in Paradise will intercede on behalf of his or her loved ones: "Please God, admit my mother into Paradise." This intercession will work if the person's mother deserves to go to Paradise (2:255, 20:109, 21:28). Thus, intercession, though it will take place in this manner, is utterly useless.
We learn from the Quran that Abraham, God's beloved servant, could not intercede on behalf of his father (9:114). Noah could not intercede on behalf of his son (11:46). Muhammad could not intercede on behalf of his uncle (111:1-3) or relatives (9:80). What makes anyone think that a prophet or a saint will intercede on behalf of a perfect stranger?! See 2:48, 123; 6:51, 70, 94; 7:53; 10:3; 19:87; 26:100; 30:13; 32:4; 36:23; 39:44; 40:18; 43:86; 53:26 & 74:48. Muhammad's intercession is in 25:30.
Sunday, September 21, 2008
Doctrine of Abrogation
The supporters of the 'Doctrine of Abrogation' base their argument on the following verse, on the supposition , that since the various passages of the Qur'an was revealed according to the needs of a particular stage some of the earlier revelations were superseded by later revelations.
(2:106) Any message which We annul or consign to oblivion We replace with a better or similar one.87 Dost thou not know that God has the power to will anything?
87 The principle laid down in this passage – relating to the supersession of the Biblical dispensation by that of the Qur’an – has given rise to an erroneous interpretation by many Muslim theologians. The word ayah (“message”) occurring in this context is also used to denote a “verse” of the Qur’an ( because every one of these verses contains a message ). Taking this restricted meaning of the term ayah, some scholars conclude from the above passage that certain verses of the Qur’an have been “abrogated” by God’s command before the revelation of the Qur’an was completed. The fancifulness of this assertion calls to mind the image of a human author correcting, on second thought, the proofs of his manuscript, deleting one passage and replacing it with another. At the root of the so called “doctrine of abrogation” may lie the inability of some of the earlier commentators to reconcile one Qur’anic passage with another: a difficulty which was overcome by declaring that one of the verses in question had been “abrogated”. This arbitrary procedure explains also why there is no unanimity whatsoever among the upholders of the “doctrine of abrogation” as to which, and how many, Qur’an-verses have been affected by it; and furthermore as to whether this alleged abrogation implies a total elimination of the verse in question from the context of the Qur’an, or only a cancellation of the specific ordinance or statement contained in it. In short, the “doctrine of abrogation” has no basis whatsoever in historical fact, and must be rejected. On the other hand, the apparent difficulty in interpreting the above Qur’anic passage disappears immediately if the term ayah is understood, correctly, as “message”, and if we read this verse in conjunction with preceding verse (2:105), which states that the Jews and the Christians refuse to accept any revelation which might supersede that of the Bible: for, if read in this way, the abrogation relates to earlier divine messages and not to any part of the Qur’an itself.
Other verses which gives weight against the ‘Doctrine of Abrogation’ are as follows:
(13:39) God annuls or confirms whatever He wills [of His earlier messages ] – for with Him is the source of all revelation.77
77 I.e., He is the fountainhead or source of all revelation. – As regards the preceding reference to the abrogation of earlier divine dispensations and their supersession by later ones – ending with the final revelation, the Qur’an, – see 2:106 and the corresponding note 87.
(16:101) And now that We replace one message by another125 -- since God is aware of what He bestows from on high, step by step126 they [who deny the truth] are wont to say, “Thou but inventest it!” Nay, but most of them do not understand it!127
125 I.e. by substituting the message of the Qur’an for earlier dispensations – and not, as some Muslim scholars maintain , “abrogating” one Qur’anic verse and replacing it with another. (Regarding the untenable “doctrine of abrogation”, in the latter sense, see 2:106 and the corresponding note 87; see also note 35 on 41:42.
126 I.e., the gradualness of revelation (implied in the verbal form yunazzil) corresponds to God’s plan, according to which He has gradually unfolded His will to man, substituting one dispensation for another in the measure of mankind’s intellectual and social development, bringing it to its culmination in the message of the Qur’an.
127 I.e., they do not understand the necessity of a new dispensation and, therefore, do not really understand the Qur’an.
(18:27) AND CONVEY [to the world] whatever has been revealed to thee of thy Sustainer’s writ. There is nothing that could alter His words;35 and thou canst find no refuge other than with Him.
35 According to Razi, it is on this passage, among others, that the great Qur’an commentator Abu Muslim al-Isfahani based his rejection of the so called “doctrine of abrogation” discussed in note 87 on 2:106.
(41:41-42) Verily, they who are bent on denying the truth of this reminder as soon as it comes to them – [ they are the losers]: for, behold, it is a sublime divine writ: (42) no falsehood can ever attain to it openly, and neither in a stealthy manner,35 [since it is] bestowed from on high by One who is truly wise, ever to be praised.
35 Lit., “neither from between its hands, nor from behind it”, i.e., it cannot be openly changed by means of additions or omissions (Razi), and neither surreptitiously, by hostile or deliberately confusing interpretations. The above is one of the Qur’anic passages on which the great commentator Abu Muslim al-Isfahani (as quoted by Razi) bases his absolute rejection of the theory of “abrogation” (for which see note 87 on 2:106). Since the “abrogation” of any Qur’an-verse would have amounted to its ibtal – that is, to an open implied declaration that it was henceforth to be regarded as null and void – the verse in question would have to be considered “false” (batil) in the context of the Qur’an as it is before us: Abu Muslim points out, would clearly contradict the above statement that “no falsehood (batil) can ever attain to it”.
Conclusion: Hence any abrogation, as could be interpreted in verse 2:106 relates to earlier divine messages and not to any part of the Qur’an itself.
Reference: All the verses above, together with the commentaries are from: The Message of the Qur’an by Muhammad Asad. Published by Dar al-Andalus Ltd., 3 Library Ramp, Gibraltar.
(2:106) Any message which We annul or consign to oblivion We replace with a better or similar one.87 Dost thou not know that God has the power to will anything?
87 The principle laid down in this passage – relating to the supersession of the Biblical dispensation by that of the Qur’an – has given rise to an erroneous interpretation by many Muslim theologians. The word ayah (“message”) occurring in this context is also used to denote a “verse” of the Qur’an ( because every one of these verses contains a message ). Taking this restricted meaning of the term ayah, some scholars conclude from the above passage that certain verses of the Qur’an have been “abrogated” by God’s command before the revelation of the Qur’an was completed. The fancifulness of this assertion calls to mind the image of a human author correcting, on second thought, the proofs of his manuscript, deleting one passage and replacing it with another. At the root of the so called “doctrine of abrogation” may lie the inability of some of the earlier commentators to reconcile one Qur’anic passage with another: a difficulty which was overcome by declaring that one of the verses in question had been “abrogated”. This arbitrary procedure explains also why there is no unanimity whatsoever among the upholders of the “doctrine of abrogation” as to which, and how many, Qur’an-verses have been affected by it; and furthermore as to whether this alleged abrogation implies a total elimination of the verse in question from the context of the Qur’an, or only a cancellation of the specific ordinance or statement contained in it. In short, the “doctrine of abrogation” has no basis whatsoever in historical fact, and must be rejected. On the other hand, the apparent difficulty in interpreting the above Qur’anic passage disappears immediately if the term ayah is understood, correctly, as “message”, and if we read this verse in conjunction with preceding verse (2:105), which states that the Jews and the Christians refuse to accept any revelation which might supersede that of the Bible: for, if read in this way, the abrogation relates to earlier divine messages and not to any part of the Qur’an itself.
Other verses which gives weight against the ‘Doctrine of Abrogation’ are as follows:
(13:39) God annuls or confirms whatever He wills [of His earlier messages ] – for with Him is the source of all revelation.77
77 I.e., He is the fountainhead or source of all revelation. – As regards the preceding reference to the abrogation of earlier divine dispensations and their supersession by later ones – ending with the final revelation, the Qur’an, – see 2:106 and the corresponding note 87.
(16:101) And now that We replace one message by another125 -- since God is aware of what He bestows from on high, step by step126 they [who deny the truth] are wont to say, “Thou but inventest it!” Nay, but most of them do not understand it!127
125 I.e. by substituting the message of the Qur’an for earlier dispensations – and not, as some Muslim scholars maintain , “abrogating” one Qur’anic verse and replacing it with another. (Regarding the untenable “doctrine of abrogation”, in the latter sense, see 2:106 and the corresponding note 87; see also note 35 on 41:42.
126 I.e., the gradualness of revelation (implied in the verbal form yunazzil) corresponds to God’s plan, according to which He has gradually unfolded His will to man, substituting one dispensation for another in the measure of mankind’s intellectual and social development, bringing it to its culmination in the message of the Qur’an.
127 I.e., they do not understand the necessity of a new dispensation and, therefore, do not really understand the Qur’an.
(18:27) AND CONVEY [to the world] whatever has been revealed to thee of thy Sustainer’s writ. There is nothing that could alter His words;35 and thou canst find no refuge other than with Him.
35 According to Razi, it is on this passage, among others, that the great Qur’an commentator Abu Muslim al-Isfahani based his rejection of the so called “doctrine of abrogation” discussed in note 87 on 2:106.
(41:41-42) Verily, they who are bent on denying the truth of this reminder as soon as it comes to them – [ they are the losers]: for, behold, it is a sublime divine writ: (42) no falsehood can ever attain to it openly, and neither in a stealthy manner,35 [since it is] bestowed from on high by One who is truly wise, ever to be praised.
35 Lit., “neither from between its hands, nor from behind it”, i.e., it cannot be openly changed by means of additions or omissions (Razi), and neither surreptitiously, by hostile or deliberately confusing interpretations. The above is one of the Qur’anic passages on which the great commentator Abu Muslim al-Isfahani (as quoted by Razi) bases his absolute rejection of the theory of “abrogation” (for which see note 87 on 2:106). Since the “abrogation” of any Qur’an-verse would have amounted to its ibtal – that is, to an open implied declaration that it was henceforth to be regarded as null and void – the verse in question would have to be considered “false” (batil) in the context of the Qur’an as it is before us: Abu Muslim points out, would clearly contradict the above statement that “no falsehood (batil) can ever attain to it”.
Conclusion: Hence any abrogation, as could be interpreted in verse 2:106 relates to earlier divine messages and not to any part of the Qur’an itself.
Reference: All the verses above, together with the commentaries are from: The Message of the Qur’an by Muhammad Asad. Published by Dar al-Andalus Ltd., 3 Library Ramp, Gibraltar.
Monday, September 08, 2008
Pleasures of Learning
"Read: In the name of thy Lord who created man from a clot. Read: And thy Lord is the Most Generous Who taught by the pen, taught man that which he knew not."
(Quran, 96:1-5)
"And they shall say had we but listened or used reason, we would not be among the inmates of the burning fire."
(Quran, 67:10)
"Are those who have knowledge and those who have no knowledge alike? Only the men of understanding are mindful. "
(Quran, 39:9)
And the Qur'an exhorts the Muslims to do scientific research:.
"And whoso bringeth the truth and believeth therein such are the dutiful."
(Quran, 39:33)
Every Muslim man's and every Muslim woman's prayer should be:
"My Lord! Enrich me with knowledge.."
(Quran, 20:114)
The pursuit of knowledge and the use of reason, based on sense observation is made obligatory on every Muslim, man and woman.
The following traditions of the Prophet (s) supplement the foregoing teachings of the Qur'an in the following way:
1. Seek knowledge "even though it be in China."
2. "The acquisition of knowledge is compulsory for every Muslim, whether male or female."
3. "The ink of the scholar is more sacred than the blood of the martyr."
4. "Seek knowledge from the cradle to the grave."
5. "God has revealed to me, 'Whoever walks in the pursuit of knowledge I facilitate for him the way to heaven.'
6. "The best form of worship is the pursuit of knowledge."
7. "Scholars should endeavor to spread knowledge and provide education to people who have been deprived of it. For, where knowledge is hidden it disappears."
8. Some one asked the Prophet (SAS): "Who is the biggest scholar?" He replied: "He who is constantly trying to learn from others, for a scholar is ever hungry for more knowledge."
9. "Seek for knowledge and. wisdom, or whatever the 'vessel from which it flows, you will never be the loser."
10. "Thinking deep for one hour (with sincerity) is better than 70 years of (mechanical) worship."
11. "Worship, without knowledge, has no goodness in it and knowledge without understanding has no goodness in it. And the recitation of the Qur'an, which is riot thoughtful has no goodness in it."
12. "To listen to the words of the learned and to instill unto others the lessons of science is better than religious exercises."
13. "Acquire knowledge: it enables its possessor to distinguish right from the wrong, it lights the way to heaven; it is Our friend in the desert, our society in solitude, our companion when friendless- it guides us to happiness; it sustains us in misery; it is an Ornament among friends and an armor against enemies."
(Quran, 96:1-5)
"And they shall say had we but listened or used reason, we would not be among the inmates of the burning fire."
(Quran, 67:10)
"Are those who have knowledge and those who have no knowledge alike? Only the men of understanding are mindful. "
(Quran, 39:9)
And the Qur'an exhorts the Muslims to do scientific research:.
"And whoso bringeth the truth and believeth therein such are the dutiful."
(Quran, 39:33)
Every Muslim man's and every Muslim woman's prayer should be:
"My Lord! Enrich me with knowledge.."
(Quran, 20:114)
The pursuit of knowledge and the use of reason, based on sense observation is made obligatory on every Muslim, man and woman.
The following traditions of the Prophet (s) supplement the foregoing teachings of the Qur'an in the following way:
1. Seek knowledge "even though it be in China."
2. "The acquisition of knowledge is compulsory for every Muslim, whether male or female."
3. "The ink of the scholar is more sacred than the blood of the martyr."
4. "Seek knowledge from the cradle to the grave."
5. "God has revealed to me, 'Whoever walks in the pursuit of knowledge I facilitate for him the way to heaven.'
6. "The best form of worship is the pursuit of knowledge."
7. "Scholars should endeavor to spread knowledge and provide education to people who have been deprived of it. For, where knowledge is hidden it disappears."
8. Some one asked the Prophet (SAS): "Who is the biggest scholar?" He replied: "He who is constantly trying to learn from others, for a scholar is ever hungry for more knowledge."
9. "Seek for knowledge and. wisdom, or whatever the 'vessel from which it flows, you will never be the loser."
10. "Thinking deep for one hour (with sincerity) is better than 70 years of (mechanical) worship."
11. "Worship, without knowledge, has no goodness in it and knowledge without understanding has no goodness in it. And the recitation of the Qur'an, which is riot thoughtful has no goodness in it."
12. "To listen to the words of the learned and to instill unto others the lessons of science is better than religious exercises."
13. "Acquire knowledge: it enables its possessor to distinguish right from the wrong, it lights the way to heaven; it is Our friend in the desert, our society in solitude, our companion when friendless- it guides us to happiness; it sustains us in misery; it is an Ornament among friends and an armor against enemies."
Saturday, September 06, 2008
Music and Muslims
Music and language are uniquely human. A world without either would be hard to imagine. "Both language and music are characteristics of the human species that seem to be universal," says the book The Musical Mind. They are aspects of our need to communicate. So it could be said that, as is true of language, when music "speaks" our emotions "listen." Music resounds through creation from the blowing wind, to the chirping birds, to the human voice and the tune of the harp. Music naturally occurs. The three great elemental sounds of Nature are music. Is the sound of rain, the sound of wind, and the sound of the ocean on a beach not reminiscent of an awe-inspiring rhythm? The sound produced by a rivulet cascading merrily over pebbles and stones, is music. Scientists are finding that the human brain is pre-wired for music ("Music on the Mind" by Sharon Begley. Newsweek, July 24, 2000, pp.50-52) Music is a marvelous and extremely powerful tool. The Qur'an is music. When the Qur'an is intoned with ilhaan and tajweed: is that not music? The recitation of the sacred Qur'anic text in rhythmic tones brought into being and developed the religious music of Al-Islam; this was a new branch of music. All throughout the Noble Book are images of music, such as trumpets blasting, thunder, angels singing praises, voices calling. The Arabic language lends to its prose a sweetness and melody. The Qur'an recited by the master chanter or Qari, is heard daily in many parts of the world; it is unequaled in charm and harmony. Music is one of Allah's great gifts to man, a means of rejoicing unto thy Lord, and can be used as a healing to the body, mind and spirit. Music relaxation training is used to treat many stress-related illnesses that include high blood pressure, migraine headaches and ulcers. It has direct physiological effects on people. It can make us relax or remember, or have all sorts of feelings. Music can transform an environment by changing our state of mind. The harp has long been recognized as an instrument for healing and calming the mind. It is important to use music to educate, to heal, to inspire and to unite.
Is Music Permissible?
The question whether music is permissible at all began to be debated in the first century of Islam and the debate has continued to the present day. This debate has filled thousands of pages. Early religious authorities had opposed music due to the role it had played in society. This 'new music' was related more and more with a life of pleasure and a taste of luxury. It procured connotations of flightiness and sensual indulgence, reinforced by the participation of women in music-making and by the dancing (often considered obscene) and the drinking of intoxicating beverages that were associated with it. Even the two sacred cities of Makkah and Madinah were not invulnerable from these temptations, and indeed they quickly became authentic centers of entertainment. Islamic music is divided into six periods. During the first period of Islam, and particularly during the reigns of the last two Khulafa-e-Rashideen (the rightly guided Caliphs), Hadrat Uthman(RA) and Hadrat Imam Ali(RA), Madinah became the center of intense musical activity. Despite frequent campaigns against music by the religious authorities, professional musicians were welcomed in the houses of the rich and noble, and encouraged by lavish rewards. These musicians were mainly freed slaves of Persian origin, such as Tuwais (d. 92 AH/710 AD) and Khathir (d 64 AH/683 AD), who is said to have taught Arabic music to Nasheet, the Persian slave who became a famous musician. Among the female musicians of Arab origin 'Azza al-Mayla (d. 86 AH/705 AD) occupies the first place. Her house was a real cultural salon, visited by the literary and musical elite. Some of the rhythmical modes began to crystallize during this period; its most characteristic type of song is called the al-ghina' al-mutqan. (REF. The Dimension of Sound by A. Shiloah in The World of Islam, Ed. Bernard Lewis, Thames and Hudson Ltd, London, pp. 161-180, 1976)
Under the Umayyads the center of musical interest moved to the new capital, Damascus. Some of the caliphs (Khulafa) had a real passion for music; consequently musical activity increased, musicians multiplied and their social status rose. With the Abbasid dynasty the capital shifted to Baghdad. Here, during the next two centuries, Islamic music attained its highest point. This was its golden age. Musicians continued to enjoy favor at the caliphs' court and to play an important part in the country's cultural life. Society was eager for knowledge of all kinds. The study of music was now obligatory for every educated man, part of the encyclopedic learning he was expected to acquire, and in the intellectual flowering, which reached a climax in the IV/10th century music played a role. At the same time, the musician was expected to be widely cultured. Music itself became highly sophisticated and began to be the subject of learned controversies between thinkers with different artistic conceptions. The melodic and rhythmic modes were definitively codified. Theories were evolved, practice described. Instruments themselves were perfected and standards of performance rose even higher. Among the great musicians were Ibn Misjah (d.169 AH/ 785 AD), Ibn Muhriz (d, 97 AH/ 715 AD), Ibn Surayj (13-108 AH/634-726AD), al-Gharid (d. 106 AH/724 AD), Siyyat (d. 169 AH/785 AD), Zalzaal (d. 175 AH/791 AD), Mukhariq (d. 229 AH/845 AD), 'Alluya and 'Amr ibn Baanaa (d 278 AH/891 AD). Distinguished female singers were Basbas, 'Ubayda, Shariyya, Dananir and Mahbuba. In Muslim Spain music continued to play a prominent part in spite of the worsening political situation.
The greatest of Arabic theorists, al-Farabi (d. 339 AH/ 950 AD), wrote in his Kitab al-Musiqi al-Kabir: 'Theory did not appear until practice had already achieved its highest development.' This was certainly the case by his own time.
There was no clear line of separation between sacred and secular music, and sacred music itself has throughout its long history oscillated between art and folk music. According to some of the traditions, Prophet Muhammad (pbuh) approved the folk music and not the art music. Consequently art music was completely banished.
The Qur'an is the only text that proclaims absolute Divine Laws, "Shari'ah". What is haram is clearly haram and what is halal is clearly halal. On the theological level, the authorities to which the two sides appeal are the Qur'an, the Hadith, the writings of religious leaders, the opinions of mystics and legal precedents. The Qur'an provides no specific verdict one way or the other, so it was the hadith which was the main source of ammunition. Literal interpretation of texts was reinforced by reasoning by analogy.
Imam Al-Ghazali (d.505 AH/1111 AD) makes brilliant use of this method and the chapter devoted to music in his Ihya Ulum al-Deen (Vivification of the Religious Sciences) is a masterpiece. In it he says that there is something wrong with the man or woman who does not like music. He declared " One who is not moved by music is unsound of mind and intemperate; is far from spirituality and is denser than birds and beasts: because everyone is affected by melodious sounds." (ASK Joommal, Al-Balaagh, Supplement to August/September, 1985)
An African Muslim named Sa'id, who traveled widely, translated the songs of other countries into Arabic, and first worked out the system which became classic for Arabic music.
Singing has always been the most common and most loved form of music, partly no doubt because of the Arabs' fondness for poetry. Good songs and poetry have been in Islamic culture since the time of the Prophet (pbuh), and who himself listened to good poetry and encouraged Hassan bin Thabit (known as the Poet of the Prophet) to say the poetry in the praise of Allah and in the honor of His Religion and His messenger. Most often simple instruments accompany it. Early Muslims studied theories of sound and music, and the rhythmic measuring of music was practiced among the Arabs long before it was known in Europe and the use of the baton goes back to the eighth century, so the modern Drum Major is all unconsciously in their debt. They knew nothing of harmony and made little use of accent, but they adorned the melody by a comparison note now and again, which perhaps prepared the way for harmony, later developed in the West.
Since instrumental music was a part of pagan ways of worship, Prophet Muhammad (peace be upon him) forbade it to his followers, saying it was "the devil's muezzin, calling men to worship him."
His objections were soon ignored. Military bands accompanied armies and shared in the celebration of victories. They had drums, kettle-drums, pipes of many sorts, cymbals, and tambourines. Making musical instruments became a fine art.
The lute was the earliest stringed instrument; it was of many shapes and sizes. Then came the guitar-qitara, the harp, and the rabab, an instrument played with a bow. Skilled players could drive away fears and depression, as the young shepherd Prophet David (Dawood-peace be upon him) for King Saul. More modest fiddlers played at weddings, raveling from village, to village, as they do today using the same instruments.
Makkah and Madinah became centers of music. Musicians in gala attire accompanied the pilgrimage processions to Makkah, rivaling in interest even the festivities of the Hajj itself, for the people believed that rejoicing with music and companionship was preparation for he ecstasy of the sacred celebration.
(REF: Allah-the God of Islam, Muslim Life and Worship by Florence Mary Fitch, published by Lothrop, Lee and Shepard Co., Inc. New York, 1950 p.90)
Are Music and Singing Haram?
The following excerpts are taken from: Sharif Khan, " Music and Singing in Islam (Submission) The true Islam," in the Web pages of Submitters (www.submission.org/music.html).
One of the most outrageous statements by some of the Muslims who refuse to accept the law of God in the Quran is that music and singing are haram (Prohibited). The sincere Muslim who is following the Quran will not find in the Quran ANY PROHIBITION OF MUSIC OR SINGING. Quran is the book that God calls COMPLETE, PERFECT and FULLY DETAILED. God, the Most Merciful, NEVER prohibited music or singing in the Quran, but some scholars and their followers did, despite their knowledge with the Quran. The Prophet Muhammed (pbuh), lived by, ruled by, preached and followed the Quran. God is the ONLY source of law (Qur'an, 6:114). No one can prohibit what God did not (Qur'an, 66:1). When the Prophet Muhammed (pbuh) once did, God admonished him in public to remind the believers that ONLY GOD can prohibit. (See Qur'an, 66:1 and 33:37).
The prohibition of Music and singing cannot be found in the Quran because God did not prohibit them. The list of prohibitions in the Quran does not include Music or singing.
"Say, "Who prohibited the nice things God has created for His creatures, and the good provisions?" Say,"such provisions are to be enjoyed in THIS life by those who BELIEVE. Moreover, the good provisions will be exclusively theirs on the Day of resurrection." We thus explain the revelations for people who know." (QUR'AN, 7:32).
Now and before responding to those Muslims who claim that Music and singing are Haram, let us ponder for few seconds at our universe and the way God created this world. While we might remember that Galileo once said, "Mathematics is the language in which God wrote the universe." it may be fair enough to say that Music is the basic sound of that universe.
Any keen observer of the universe will realize that the whole universe was created with music in every corner of it. Our heart beats, bowel sounds, breath sounds, the sound of our blood flow or even our brain waves are but music. The birds, the dolphins, the animals, the trees, the rain, the oceans, the wind and the clouds are all created with their own music. Those who are blind in the heart and deaf to the truth do not and cannot understand that music is in every corner of their universe. With music in every thing around us, it is naive to think that the One God who created all this music prohibited it. One of the most valuable gifts given to man is the voice box or the larynx, which is in reality a music box. It is one important instrument that allows us to communicate with each other and with other creatures around us. The arrival of the newborn to this life is announced by his/her scream, the best music to the mother's ear.
(1) First, it is interesting to see the inverted logic of these people. After finding no proof in the Quran to prohibit music, by their own admission, they resort to the weaker sources one after the other to prove what they could not find in the Quran. This is almost like failing to have the approval of the president of the country on a matter, so they get the approval of his house keeper. If they fail, then they get the approval of his servant who cleans his room then claim that the approval they have is the approval of the president. Those who refuse to accept the Quran as a complete book for this religion, are led by Satan into inventing all kinds of laws from sources outside the Quran.
(2) In every verse they used in an attempt to prove that music is Haram, they ended by concluding that the verse does not really prohibit Music. Despite that, they never got the message that God DID NOT PROHIBIT MUSIC OR SINGING. They also failed to understand that prohibition laws ONLY COME from God. When the prophet Muhammed (pbuh) gave any prohibitions it was FROM THE QURAN ONLY, and was not from his own. Here are the verses that they claim to prohibit music and singing:
a)Allah addresses the disbelievers of the Quraysh as follows, "Do you marvel at this statement, and laugh and do not weep, while you amuse yourselves (proudly) in vanities? Rather, prostrate before Allah and worship Him." (Qur'an, 53:59-62)
Because of the statement "amuse yourselves" these Muslims twisted the words and the logic to make a conclusion that music and singing is what is meant here. The word is general and indicates that any kind of amusement that keeps you from paying your duties to God is leading you to commit a sin. It does not make it haram or prohibited. If you amuse yourself by watching Baseball while forgetting to do your Salat-prayers on time then you are committing a sin but this does not make Baseball haram. If you amuse yourself by playing games with your children while forgetting to pray on time you are committing a sin but playing with your children will not be haram. If you listen to music or singing and forget to do your prayers then you commit a sin but music does not become haram. Remember that music is like air and water, it is not haram per se, but the way it is used in certain circumstances will control its status then. These group of Muslims find in human beings like sahaba, tabi'in, and later scholars of tafseer to prohibit for them what God did not. Al-Qurtubi, At-Tabari, Ibn Abbas, Al-Hasan, Mujahid, Ad-Dahhak, Ibn Jareer... etc. are more important to these people than Allah (SWT).
a) Allah (SWT) addresses Satan thus; "And excite any of them whom you can with your voice. Assault them with your cavalry and infantry, be a partner with them in their wealth and children, and make them promises. But Satan promises nothing but deceit" (Qur'an, 17:64)
Using this verse as a proof of prohibition of music and singing shows only how naive and misguided are these people. No intelligent human being can accept the voice here as pointing to music and singing. It is clear from this verse that there is no prohibition here. They quote here Ibn Abbas, as saying "the voice mentioned in the verse refers to any form of invitation which calls to disobedience to Allah." If this form of invitation is "talking nicely" to someone to make him/her disobey Allah, this does not make "talking nicely" haram. If the invitation here is accompanied by music or singing, this does not make the music or singing haram but rather it is the invitation to disobey God in any form that is haram. They do not like what God says in the Quran, but find nothing wrong in listening to Ibn Abbas even if they do not know who Ibn Abbas is.
b) The third verse, and the one most often referred to as evidence of the prohibition of music and singing (according to them) is found is Sura Luqman.
"And there are among men those who purchase idle talk in order to mislead others from Allah's path without knowledge, and those who throw ridicule upon it. For such there will be a humiliating punishment." (31:6)
Again, like the previous verse, using the statement "idle-talk" (lahwal hadeeth) to condemn music and singing is clearly corrupt. Idle-talk or idle-tales, can be any form of talk and not necessarily singing and music. Even a tale or story can be constructive and enlightening or idle, false and mischievous. The Arabic word for music is "musiqah". Musiqah means music. Hadeeth means tales. Are the learned Ulama suggesting that Allah (SWT) would use one word when he meant another? Allama Yusuf Ali in his commentary on the words "lahwal hadeeth" in the Qur'an 31:6, in his note 3584 says, " Life is taken seriously by men who realize the issues that hang upon it. But there are men of a frivolous turn of mind who prefer idle tales to true Realities and they are justly rebuked here. In the time of the holy Prophet there was a pagan, Nadhr ibn al-Haarith who preferred Persian romances to the Message of God, and turned away ignorant men from the preaching of God's Word". The Qur'an never mentions anywhere that music is haram.
NOW THAT QURAN DOES NOT PROHIBIT MUSIC OR SINGING, these people looked for other sources to do this for them. A look at what they claimed as hadith of the prophet (pbuh) will show their misguidance and confusion. Here is an example of what these people quote and claimed it to the prophet which is a clear lie. The prophet (pbuh) cannot deviate from the Quran.
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"The Prophet (SAWS) said, "There will be (at some future time) people from my ummah (community of Muslims) who will seek to make lawful: fornication, the wearing of silk (by men), wine-drinking, and the use of musical instruments (ma'azif). Some people will stay at the side of a mountain and when their shepherd comes in the evening to ask them for his needs, they will say, 'return to us tomorrow.' Then Allah will destroy them during the night by causing the mountain to fall on them, while he changes others into apes and swine. They will remain in such a state until the Day of Resurrection. (related by Imam Al-Bukhari in Fat-hul Baari, graded sahih) .
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First, Allah (SWT) teaches us in the Qur'an that the Prophet Muhammed (pbuh) did not know the future. This will immediately expose the falsehood of this hadith and similar ones and expose the hypocrisy of those who claim to be Muslims but refuse to believe Allah (SWT) in the Qur'an. Allah (SWT) told them Prophet Muhammed (pbuh) did not know the future.
The Jewish Rabbis of Yathrib had instructed the idolaters to ask Prophet Muhammad (pbuh) " of some youth who were of old, what was their fate? " of a much-traveled man who reached the sunrise regions of the earth and the sunset regions thereof, what was his history?" And " of Spirit, what it is" as a test of his Prophethood. Verses 60-82 of Surah Al-Kahf (The Cave) and verse 85 of Surah Bani Israel or Al-Isra were revealed to Prophet Muhammad to answer these questions. Furthermore nobody knows when Aakhira (the Last Day) will occur.
"Say (O Muhammed), "I have no power to benefit myself, or harm myself. Only what God wills happen to me. If I KNEW THE FUTURE, I would have increased my wealth, and no harm would have afflicted me. I am no more than a warner, and a bearer of good news for those who believe."(Qur'an, 7:188).
"Say (O Muhammed), "I am not different from other messengers, I have NO IDEA what will happen to ME OR TO YOU. I ONLY follow what is revealed to me. I am NO MORE than a profound warner." (Qur'an, 46:9)
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SECOND, For the past 1400 years there have been millions who listened to music and songs without mountains falling on top of them or turning into apes and pigs. What will happen to millions of people, who are turning to their computers now, will they turn into pigs and monkeys because their computers have all kinds of music built into them?
Those who really appreciate music and the beautiful voices that God created, are more appreciative of God's creations and closer to God than those who prohibit what God did not and see evil in every beautiful creation of God.
"Say, "Who prohibited the nice things God has created for His creatures, and the good provisions?" Say,"such provisions are to be enjoyed in THIS life by those who BELIEVE. Moreover, the good provisions will be exclusively theirs on the Day of resurrection." We thus explain the revelations for people who know." (QURAN, 7:32).
It is these Muslims who prohibit which is not unlawful, who will be surprised on the Last Day that the prophet Muhammed (pbuh) will complain to God form them because they deserted the Qur'an (Qur'an, 25:30).
MUSIC AND SINGING WERE NEVER PROHIBTED BY GOD. They are part of the most beautiful creations of God. As long as they do not call on the people or encourage them to commit sins, they are for the TRUE BELIEVERS TO ENJOY while remembering God with every beautiful note or rhythm.
La Elaha Ella Allah, There is no god besides God. Is it time yet to wake up and follow the QUR'AN, instead of following the man-made laws? (REF: Sharif Khan, Music and Singing in Islam (Submission) The true Islam, in the Web pages of Submitters (www.submission.org/music.html)
Shaikh Yusuf Al-Qaradawi in his well-known book, "The Lawful and the Prohibited in Islam", (American Trust Publications, Indianapolis, 1980, pp.300-304) says, " Among the entertainments which may comfort the soul, please the heart, and refresh the ear is singing. Islam permits singing under the condition that it not be in anyway obscene or harmful to Islamic morals. There is no harm in its being accompanied by music, which is not exciting. In order to create an atmosphere of joy and happiness, singing is recommended on festive occasions such as the days of "Eid, weddings and wedding feasts, births, 'aqiqat (the celebration of the birth of a baby by the slaughter of sheep), and on the return of the traveler." He continues "It is reported that many Companions of the Prophet (may Allah be pleased with them) as well as second generation Muslim scholars used to listen to singing and did not see anything wrong with it. As for the ahadith which have been reported against singing, they are all weak and have been shown by researchers to be unsound. The jurist Abu Bakr al-'Arabi says, "No sound hadith is available concerning the prohibition of singing," while Ibn Hazm says, "All that is reported on this subject is false and fabricated."
Dr. Muzammil Siddiqui, President of ISNA (Islamic Society of North America) says, "Imam Shawkani in his famous Nail al-Awtar (vol.8 pp.260-271) has mentioned that some Sahabah, the Companions of the Prophet, used to listen to music. He even wrote a book with the title, "Ibtal Da'wa Al-Ijma' 'ala Tahrim Mutlaq al-Sama' " (The Refutation of the Alleged Claim of Consensus on the Absolute Prohibition of Music and Songs). While it is not right to say that all music is prohibited in Islam, it is important to use great discretion in the case of music. A lot of music that is available in the markets now days are very dangerous and harmful. Muslim youth should be extremely careful. There are, however, some Muslim groups in different countries who are developing songs that are very good, enjoyable, entertaining, and have good positive message."
CONCLUSION:
The music industry in America today is a multibillion-dollar business. Popular musicians and their promoters are making a great deal of money. However, it is a fact that unhappiness, premature death, and suicide have marked the lives of some very successful musicians. Our own Yusuf Al-Islam can testify to this fact from his own life experience. And it has been adequately demonstrated that some music is morally, emotionally, and spiritually debasing and can lead to violent, antisocial behavior. Hence it is important to have a balanced view of music. Some music can enrich one's life and bring a measure of joy and contentment. It can uplift us emotionally and spiritually. The ancient Hebrews did not read the psalms in the Torah, they sang them. Often they did so with beautiful musical accompaniment- a powerful way to link the wisdom of their God, with the emotions that trained singers could impart to the listeners. Spiritual music (Samaa') is the strength of the soul. Spiritual music is a specific cure of all desires. He, who hears it faithfully, finds the way to God; he who hears it to satisfy his sensual appetite turns a heretic. For Muslims the melodious recitation of the Qur'an is embedding more deeply in the hearts of the listeners, the knowledge of Allah, and Taqwa which are needed to guide our lives. In this 21-century world, which emphasizes education in science, economics, and logic, the development of the emotional side of personality through the arts is often neglected. Listening to a piece of fine music can be a beneficial and pleasurable experience. Of course, as with other good things in life, there is a need for moderation, good judgement, and selectivity in this area of entertainment (music). This is true not only in the type of music chosen but also in the amount of time spent in listening to or playing music.
Music is one of the great provisions from God that we should be grateful for. We should use it and enjoy it, like we enjoy all the other provisions. Indulgence in eating favorite food or drinking favorite juice to the point that one does not have time to do the required duties towards Allah (SWT), then one is committing a sin. Hence food and drinks would not become haram (prohibited). If one indulges in any kind of music or singing that occupies one at the expense of remembering Allah (SWT), then one is committing a sin. However the music itself does not become haram (prohibited). If someone sings a song encouraging corruption or misbehavior then listening to that song intentionally may be a sin but this does not make all singing haram (prohibited). It is true that many of the songs and lyrics we hear these days are disturbing but this does not make music or singing haram, it makes these specific songs undesirable and should be avoided. (Sharif Khan, ibid).
If a certain type of music is beginning to have a negative effect on your emotions, actions, and relationships, then select another style. Protect your ears to protect your emotions to protect your heart and mind! If we should ever find that through the power of music, our emotions are beginning to becloud our critical judgement and reason and misdirect our actions, and then it is time to change our music-listening habits. The power of music can affect your heart and your mind-either for good or for bad! Without music, the world will be quiet, desolate, and lifeless, like a graveyard. On the issue of music, prominent Muslim jurists, such as Imam Ibn Hazm, Imam Ghazali, Imam Mufti Muhammad Abduhu and Shaikh Yusuf Al-Qaradawi have held the opinion that good music is good and bad music is bad. If music promotes corruption and evil, it is not accepted. However, if it promotes sensitivity and a sense of beauty, then there is no harm.
Is Music Permissible?
The question whether music is permissible at all began to be debated in the first century of Islam and the debate has continued to the present day. This debate has filled thousands of pages. Early religious authorities had opposed music due to the role it had played in society. This 'new music' was related more and more with a life of pleasure and a taste of luxury. It procured connotations of flightiness and sensual indulgence, reinforced by the participation of women in music-making and by the dancing (often considered obscene) and the drinking of intoxicating beverages that were associated with it. Even the two sacred cities of Makkah and Madinah were not invulnerable from these temptations, and indeed they quickly became authentic centers of entertainment. Islamic music is divided into six periods. During the first period of Islam, and particularly during the reigns of the last two Khulafa-e-Rashideen (the rightly guided Caliphs), Hadrat Uthman(RA) and Hadrat Imam Ali(RA), Madinah became the center of intense musical activity. Despite frequent campaigns against music by the religious authorities, professional musicians were welcomed in the houses of the rich and noble, and encouraged by lavish rewards. These musicians were mainly freed slaves of Persian origin, such as Tuwais (d. 92 AH/710 AD) and Khathir (d 64 AH/683 AD), who is said to have taught Arabic music to Nasheet, the Persian slave who became a famous musician. Among the female musicians of Arab origin 'Azza al-Mayla (d. 86 AH/705 AD) occupies the first place. Her house was a real cultural salon, visited by the literary and musical elite. Some of the rhythmical modes began to crystallize during this period; its most characteristic type of song is called the al-ghina' al-mutqan. (REF. The Dimension of Sound by A. Shiloah in The World of Islam, Ed. Bernard Lewis, Thames and Hudson Ltd, London, pp. 161-180, 1976)
Under the Umayyads the center of musical interest moved to the new capital, Damascus. Some of the caliphs (Khulafa) had a real passion for music; consequently musical activity increased, musicians multiplied and their social status rose. With the Abbasid dynasty the capital shifted to Baghdad. Here, during the next two centuries, Islamic music attained its highest point. This was its golden age. Musicians continued to enjoy favor at the caliphs' court and to play an important part in the country's cultural life. Society was eager for knowledge of all kinds. The study of music was now obligatory for every educated man, part of the encyclopedic learning he was expected to acquire, and in the intellectual flowering, which reached a climax in the IV/10th century music played a role. At the same time, the musician was expected to be widely cultured. Music itself became highly sophisticated and began to be the subject of learned controversies between thinkers with different artistic conceptions. The melodic and rhythmic modes were definitively codified. Theories were evolved, practice described. Instruments themselves were perfected and standards of performance rose even higher. Among the great musicians were Ibn Misjah (d.169 AH/ 785 AD), Ibn Muhriz (d, 97 AH/ 715 AD), Ibn Surayj (13-108 AH/634-726AD), al-Gharid (d. 106 AH/724 AD), Siyyat (d. 169 AH/785 AD), Zalzaal (d. 175 AH/791 AD), Mukhariq (d. 229 AH/845 AD), 'Alluya and 'Amr ibn Baanaa (d 278 AH/891 AD). Distinguished female singers were Basbas, 'Ubayda, Shariyya, Dananir and Mahbuba. In Muslim Spain music continued to play a prominent part in spite of the worsening political situation.
The greatest of Arabic theorists, al-Farabi (d. 339 AH/ 950 AD), wrote in his Kitab al-Musiqi al-Kabir: 'Theory did not appear until practice had already achieved its highest development.' This was certainly the case by his own time.
There was no clear line of separation between sacred and secular music, and sacred music itself has throughout its long history oscillated between art and folk music. According to some of the traditions, Prophet Muhammad (pbuh) approved the folk music and not the art music. Consequently art music was completely banished.
The Qur'an is the only text that proclaims absolute Divine Laws, "Shari'ah". What is haram is clearly haram and what is halal is clearly halal. On the theological level, the authorities to which the two sides appeal are the Qur'an, the Hadith, the writings of religious leaders, the opinions of mystics and legal precedents. The Qur'an provides no specific verdict one way or the other, so it was the hadith which was the main source of ammunition. Literal interpretation of texts was reinforced by reasoning by analogy.
Imam Al-Ghazali (d.505 AH/1111 AD) makes brilliant use of this method and the chapter devoted to music in his Ihya Ulum al-Deen (Vivification of the Religious Sciences) is a masterpiece. In it he says that there is something wrong with the man or woman who does not like music. He declared " One who is not moved by music is unsound of mind and intemperate; is far from spirituality and is denser than birds and beasts: because everyone is affected by melodious sounds." (ASK Joommal, Al-Balaagh, Supplement to August/September, 1985)
An African Muslim named Sa'id, who traveled widely, translated the songs of other countries into Arabic, and first worked out the system which became classic for Arabic music.
Singing has always been the most common and most loved form of music, partly no doubt because of the Arabs' fondness for poetry. Good songs and poetry have been in Islamic culture since the time of the Prophet (pbuh), and who himself listened to good poetry and encouraged Hassan bin Thabit (known as the Poet of the Prophet) to say the poetry in the praise of Allah and in the honor of His Religion and His messenger. Most often simple instruments accompany it. Early Muslims studied theories of sound and music, and the rhythmic measuring of music was practiced among the Arabs long before it was known in Europe and the use of the baton goes back to the eighth century, so the modern Drum Major is all unconsciously in their debt. They knew nothing of harmony and made little use of accent, but they adorned the melody by a comparison note now and again, which perhaps prepared the way for harmony, later developed in the West.
Since instrumental music was a part of pagan ways of worship, Prophet Muhammad (peace be upon him) forbade it to his followers, saying it was "the devil's muezzin, calling men to worship him."
His objections were soon ignored. Military bands accompanied armies and shared in the celebration of victories. They had drums, kettle-drums, pipes of many sorts, cymbals, and tambourines. Making musical instruments became a fine art.
The lute was the earliest stringed instrument; it was of many shapes and sizes. Then came the guitar-qitara, the harp, and the rabab, an instrument played with a bow. Skilled players could drive away fears and depression, as the young shepherd Prophet David (Dawood-peace be upon him) for King Saul. More modest fiddlers played at weddings, raveling from village, to village, as they do today using the same instruments.
Makkah and Madinah became centers of music. Musicians in gala attire accompanied the pilgrimage processions to Makkah, rivaling in interest even the festivities of the Hajj itself, for the people believed that rejoicing with music and companionship was preparation for he ecstasy of the sacred celebration.
(REF: Allah-the God of Islam, Muslim Life and Worship by Florence Mary Fitch, published by Lothrop, Lee and Shepard Co., Inc. New York, 1950 p.90)
Are Music and Singing Haram?
The following excerpts are taken from: Sharif Khan, " Music and Singing in Islam (Submission) The true Islam," in the Web pages of Submitters (www.submission.org/music.html).
One of the most outrageous statements by some of the Muslims who refuse to accept the law of God in the Quran is that music and singing are haram (Prohibited). The sincere Muslim who is following the Quran will not find in the Quran ANY PROHIBITION OF MUSIC OR SINGING. Quran is the book that God calls COMPLETE, PERFECT and FULLY DETAILED. God, the Most Merciful, NEVER prohibited music or singing in the Quran, but some scholars and their followers did, despite their knowledge with the Quran. The Prophet Muhammed (pbuh), lived by, ruled by, preached and followed the Quran. God is the ONLY source of law (Qur'an, 6:114). No one can prohibit what God did not (Qur'an, 66:1). When the Prophet Muhammed (pbuh) once did, God admonished him in public to remind the believers that ONLY GOD can prohibit. (See Qur'an, 66:1 and 33:37).
The prohibition of Music and singing cannot be found in the Quran because God did not prohibit them. The list of prohibitions in the Quran does not include Music or singing.
"Say, "Who prohibited the nice things God has created for His creatures, and the good provisions?" Say,"such provisions are to be enjoyed in THIS life by those who BELIEVE. Moreover, the good provisions will be exclusively theirs on the Day of resurrection." We thus explain the revelations for people who know." (QUR'AN, 7:32).
Now and before responding to those Muslims who claim that Music and singing are Haram, let us ponder for few seconds at our universe and the way God created this world. While we might remember that Galileo once said, "Mathematics is the language in which God wrote the universe." it may be fair enough to say that Music is the basic sound of that universe.
Any keen observer of the universe will realize that the whole universe was created with music in every corner of it. Our heart beats, bowel sounds, breath sounds, the sound of our blood flow or even our brain waves are but music. The birds, the dolphins, the animals, the trees, the rain, the oceans, the wind and the clouds are all created with their own music. Those who are blind in the heart and deaf to the truth do not and cannot understand that music is in every corner of their universe. With music in every thing around us, it is naive to think that the One God who created all this music prohibited it. One of the most valuable gifts given to man is the voice box or the larynx, which is in reality a music box. It is one important instrument that allows us to communicate with each other and with other creatures around us. The arrival of the newborn to this life is announced by his/her scream, the best music to the mother's ear.
(1) First, it is interesting to see the inverted logic of these people. After finding no proof in the Quran to prohibit music, by their own admission, they resort to the weaker sources one after the other to prove what they could not find in the Quran. This is almost like failing to have the approval of the president of the country on a matter, so they get the approval of his house keeper. If they fail, then they get the approval of his servant who cleans his room then claim that the approval they have is the approval of the president. Those who refuse to accept the Quran as a complete book for this religion, are led by Satan into inventing all kinds of laws from sources outside the Quran.
(2) In every verse they used in an attempt to prove that music is Haram, they ended by concluding that the verse does not really prohibit Music. Despite that, they never got the message that God DID NOT PROHIBIT MUSIC OR SINGING. They also failed to understand that prohibition laws ONLY COME from God. When the prophet Muhammed (pbuh) gave any prohibitions it was FROM THE QURAN ONLY, and was not from his own. Here are the verses that they claim to prohibit music and singing:
a)Allah addresses the disbelievers of the Quraysh as follows, "Do you marvel at this statement, and laugh and do not weep, while you amuse yourselves (proudly) in vanities? Rather, prostrate before Allah and worship Him." (Qur'an, 53:59-62)
Because of the statement "amuse yourselves" these Muslims twisted the words and the logic to make a conclusion that music and singing is what is meant here. The word is general and indicates that any kind of amusement that keeps you from paying your duties to God is leading you to commit a sin. It does not make it haram or prohibited. If you amuse yourself by watching Baseball while forgetting to do your Salat-prayers on time then you are committing a sin but this does not make Baseball haram. If you amuse yourself by playing games with your children while forgetting to pray on time you are committing a sin but playing with your children will not be haram. If you listen to music or singing and forget to do your prayers then you commit a sin but music does not become haram. Remember that music is like air and water, it is not haram per se, but the way it is used in certain circumstances will control its status then. These group of Muslims find in human beings like sahaba, tabi'in, and later scholars of tafseer to prohibit for them what God did not. Al-Qurtubi, At-Tabari, Ibn Abbas, Al-Hasan, Mujahid, Ad-Dahhak, Ibn Jareer... etc. are more important to these people than Allah (SWT).
a) Allah (SWT) addresses Satan thus; "And excite any of them whom you can with your voice. Assault them with your cavalry and infantry, be a partner with them in their wealth and children, and make them promises. But Satan promises nothing but deceit" (Qur'an, 17:64)
Using this verse as a proof of prohibition of music and singing shows only how naive and misguided are these people. No intelligent human being can accept the voice here as pointing to music and singing. It is clear from this verse that there is no prohibition here. They quote here Ibn Abbas, as saying "the voice mentioned in the verse refers to any form of invitation which calls to disobedience to Allah." If this form of invitation is "talking nicely" to someone to make him/her disobey Allah, this does not make "talking nicely" haram. If the invitation here is accompanied by music or singing, this does not make the music or singing haram but rather it is the invitation to disobey God in any form that is haram. They do not like what God says in the Quran, but find nothing wrong in listening to Ibn Abbas even if they do not know who Ibn Abbas is.
b) The third verse, and the one most often referred to as evidence of the prohibition of music and singing (according to them) is found is Sura Luqman.
"And there are among men those who purchase idle talk in order to mislead others from Allah's path without knowledge, and those who throw ridicule upon it. For such there will be a humiliating punishment." (31:6)
Again, like the previous verse, using the statement "idle-talk" (lahwal hadeeth) to condemn music and singing is clearly corrupt. Idle-talk or idle-tales, can be any form of talk and not necessarily singing and music. Even a tale or story can be constructive and enlightening or idle, false and mischievous. The Arabic word for music is "musiqah". Musiqah means music. Hadeeth means tales. Are the learned Ulama suggesting that Allah (SWT) would use one word when he meant another? Allama Yusuf Ali in his commentary on the words "lahwal hadeeth" in the Qur'an 31:6, in his note 3584 says, " Life is taken seriously by men who realize the issues that hang upon it. But there are men of a frivolous turn of mind who prefer idle tales to true Realities and they are justly rebuked here. In the time of the holy Prophet there was a pagan, Nadhr ibn al-Haarith who preferred Persian romances to the Message of God, and turned away ignorant men from the preaching of God's Word". The Qur'an never mentions anywhere that music is haram.
NOW THAT QURAN DOES NOT PROHIBIT MUSIC OR SINGING, these people looked for other sources to do this for them. A look at what they claimed as hadith of the prophet (pbuh) will show their misguidance and confusion. Here is an example of what these people quote and claimed it to the prophet which is a clear lie. The prophet (pbuh) cannot deviate from the Quran.
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"The Prophet (SAWS) said, "There will be (at some future time) people from my ummah (community of Muslims) who will seek to make lawful: fornication, the wearing of silk (by men), wine-drinking, and the use of musical instruments (ma'azif). Some people will stay at the side of a mountain and when their shepherd comes in the evening to ask them for his needs, they will say, 'return to us tomorrow.' Then Allah will destroy them during the night by causing the mountain to fall on them, while he changes others into apes and swine. They will remain in such a state until the Day of Resurrection. (related by Imam Al-Bukhari in Fat-hul Baari, graded sahih) .
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First, Allah (SWT) teaches us in the Qur'an that the Prophet Muhammed (pbuh) did not know the future. This will immediately expose the falsehood of this hadith and similar ones and expose the hypocrisy of those who claim to be Muslims but refuse to believe Allah (SWT) in the Qur'an. Allah (SWT) told them Prophet Muhammed (pbuh) did not know the future.
The Jewish Rabbis of Yathrib had instructed the idolaters to ask Prophet Muhammad (pbuh) " of some youth who were of old, what was their fate? " of a much-traveled man who reached the sunrise regions of the earth and the sunset regions thereof, what was his history?" And " of Spirit, what it is" as a test of his Prophethood. Verses 60-82 of Surah Al-Kahf (The Cave) and verse 85 of Surah Bani Israel or Al-Isra were revealed to Prophet Muhammad to answer these questions. Furthermore nobody knows when Aakhira (the Last Day) will occur.
"Say (O Muhammed), "I have no power to benefit myself, or harm myself. Only what God wills happen to me. If I KNEW THE FUTURE, I would have increased my wealth, and no harm would have afflicted me. I am no more than a warner, and a bearer of good news for those who believe."(Qur'an, 7:188).
"Say (O Muhammed), "I am not different from other messengers, I have NO IDEA what will happen to ME OR TO YOU. I ONLY follow what is revealed to me. I am NO MORE than a profound warner." (Qur'an, 46:9)
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SECOND, For the past 1400 years there have been millions who listened to music and songs without mountains falling on top of them or turning into apes and pigs. What will happen to millions of people, who are turning to their computers now, will they turn into pigs and monkeys because their computers have all kinds of music built into them?
Those who really appreciate music and the beautiful voices that God created, are more appreciative of God's creations and closer to God than those who prohibit what God did not and see evil in every beautiful creation of God.
"Say, "Who prohibited the nice things God has created for His creatures, and the good provisions?" Say,"such provisions are to be enjoyed in THIS life by those who BELIEVE. Moreover, the good provisions will be exclusively theirs on the Day of resurrection." We thus explain the revelations for people who know." (QURAN, 7:32).
It is these Muslims who prohibit which is not unlawful, who will be surprised on the Last Day that the prophet Muhammed (pbuh) will complain to God form them because they deserted the Qur'an (Qur'an, 25:30).
MUSIC AND SINGING WERE NEVER PROHIBTED BY GOD. They are part of the most beautiful creations of God. As long as they do not call on the people or encourage them to commit sins, they are for the TRUE BELIEVERS TO ENJOY while remembering God with every beautiful note or rhythm.
La Elaha Ella Allah, There is no god besides God. Is it time yet to wake up and follow the QUR'AN, instead of following the man-made laws? (REF: Sharif Khan, Music and Singing in Islam (Submission) The true Islam, in the Web pages of Submitters (www.submission.org/music.html)
Shaikh Yusuf Al-Qaradawi in his well-known book, "The Lawful and the Prohibited in Islam", (American Trust Publications, Indianapolis, 1980, pp.300-304) says, " Among the entertainments which may comfort the soul, please the heart, and refresh the ear is singing. Islam permits singing under the condition that it not be in anyway obscene or harmful to Islamic morals. There is no harm in its being accompanied by music, which is not exciting. In order to create an atmosphere of joy and happiness, singing is recommended on festive occasions such as the days of "Eid, weddings and wedding feasts, births, 'aqiqat (the celebration of the birth of a baby by the slaughter of sheep), and on the return of the traveler." He continues "It is reported that many Companions of the Prophet (may Allah be pleased with them) as well as second generation Muslim scholars used to listen to singing and did not see anything wrong with it. As for the ahadith which have been reported against singing, they are all weak and have been shown by researchers to be unsound. The jurist Abu Bakr al-'Arabi says, "No sound hadith is available concerning the prohibition of singing," while Ibn Hazm says, "All that is reported on this subject is false and fabricated."
Dr. Muzammil Siddiqui, President of ISNA (Islamic Society of North America) says, "Imam Shawkani in his famous Nail al-Awtar (vol.8 pp.260-271) has mentioned that some Sahabah, the Companions of the Prophet, used to listen to music. He even wrote a book with the title, "Ibtal Da'wa Al-Ijma' 'ala Tahrim Mutlaq al-Sama' " (The Refutation of the Alleged Claim of Consensus on the Absolute Prohibition of Music and Songs). While it is not right to say that all music is prohibited in Islam, it is important to use great discretion in the case of music. A lot of music that is available in the markets now days are very dangerous and harmful. Muslim youth should be extremely careful. There are, however, some Muslim groups in different countries who are developing songs that are very good, enjoyable, entertaining, and have good positive message."
CONCLUSION:
The music industry in America today is a multibillion-dollar business. Popular musicians and their promoters are making a great deal of money. However, it is a fact that unhappiness, premature death, and suicide have marked the lives of some very successful musicians. Our own Yusuf Al-Islam can testify to this fact from his own life experience. And it has been adequately demonstrated that some music is morally, emotionally, and spiritually debasing and can lead to violent, antisocial behavior. Hence it is important to have a balanced view of music. Some music can enrich one's life and bring a measure of joy and contentment. It can uplift us emotionally and spiritually. The ancient Hebrews did not read the psalms in the Torah, they sang them. Often they did so with beautiful musical accompaniment- a powerful way to link the wisdom of their God, with the emotions that trained singers could impart to the listeners. Spiritual music (Samaa') is the strength of the soul. Spiritual music is a specific cure of all desires. He, who hears it faithfully, finds the way to God; he who hears it to satisfy his sensual appetite turns a heretic. For Muslims the melodious recitation of the Qur'an is embedding more deeply in the hearts of the listeners, the knowledge of Allah, and Taqwa which are needed to guide our lives. In this 21-century world, which emphasizes education in science, economics, and logic, the development of the emotional side of personality through the arts is often neglected. Listening to a piece of fine music can be a beneficial and pleasurable experience. Of course, as with other good things in life, there is a need for moderation, good judgement, and selectivity in this area of entertainment (music). This is true not only in the type of music chosen but also in the amount of time spent in listening to or playing music.
Music is one of the great provisions from God that we should be grateful for. We should use it and enjoy it, like we enjoy all the other provisions. Indulgence in eating favorite food or drinking favorite juice to the point that one does not have time to do the required duties towards Allah (SWT), then one is committing a sin. Hence food and drinks would not become haram (prohibited). If one indulges in any kind of music or singing that occupies one at the expense of remembering Allah (SWT), then one is committing a sin. However the music itself does not become haram (prohibited). If someone sings a song encouraging corruption or misbehavior then listening to that song intentionally may be a sin but this does not make all singing haram (prohibited). It is true that many of the songs and lyrics we hear these days are disturbing but this does not make music or singing haram, it makes these specific songs undesirable and should be avoided. (Sharif Khan, ibid).
If a certain type of music is beginning to have a negative effect on your emotions, actions, and relationships, then select another style. Protect your ears to protect your emotions to protect your heart and mind! If we should ever find that through the power of music, our emotions are beginning to becloud our critical judgement and reason and misdirect our actions, and then it is time to change our music-listening habits. The power of music can affect your heart and your mind-either for good or for bad! Without music, the world will be quiet, desolate, and lifeless, like a graveyard. On the issue of music, prominent Muslim jurists, such as Imam Ibn Hazm, Imam Ghazali, Imam Mufti Muhammad Abduhu and Shaikh Yusuf Al-Qaradawi have held the opinion that good music is good and bad music is bad. If music promotes corruption and evil, it is not accepted. However, if it promotes sensitivity and a sense of beauty, then there is no harm.
Monday, May 19, 2008
General Manners of Living in Qur'an
| Respect and honour all human beings irrespective of their religion, colour, race, sex, language, status, property, birth, profession/job and so on Talk straight, to the point, without any ambiguity or deception Choose best words to speak and say them in the best possible way Do not shout. Speak politely keeping your voice low. Shun words that are deceitful and ostentatious Do not confound truth with falsehood Say with your mouth what is in your heart Speak in a civilized manner in a language that is recognised by the society and is commonly used When you voice an opinion, be just, even if it is against a relative Do not be a bragging boaster Do not talk, listen or do anything vain Do not participate in any paltry. If you pass near a futile play, then pass by with dignity Do not verge upon any immodesty or lewdness whether surreptitious or overt If, unintentionally, any misconduct occurs by you, then correct yourself expeditiously Do not be contemptuous or arrogant with people, nor be an arrogant boaster Do not walk haughtily or with conceit Be moderate in thy pace Walk with humility and sedateness Keep your gazes lowered devoid of any lecherous leers and salacious stares Do not speak of things of which you have no knowledge. Consider others innocent until they are proven guilty with solid and truthful evidence Ascertain the truth of any news, lest you smite someone in ignorance and afterwards repent of what you did In the Court of your Lord, you will be held accountable for your hearing, sight, and the faculty of reasoning Remember! Above everyone endowed with knowledge is another endowed with more knowledge Remember that the believers are a single brotherhood and make peace amongst yourselves Do not make mockery of others or ridicule others Do not defame others Do not insult others by nicknames Suspicion and guesswork might deplete your communal energy Spy not upon one another Do not backbite one another One who conveys to you a message of safety and security and also when a courteous greeting is offered to you, meet it with a greeting still more courteous or (at least) of equal courtesy When you enter your own home or the home of somebody else, compliment the residents Do not enter houses other than your own until you have sought permission; and then greet the residents and wish them a life of blessing, purity and pleasure Be generous to the needy wayfarer, the homeless son of the street, and the one who reaches you in a destitute condition Be nice to people who work under your care. Do not follow up what you have given to others to afflict them with reminders of your generosity Whatever you do, do for Allah alone - Do not expect a return or even thanks for your good behaviour Cooperate with one another in good deeds and do not cooperate with others in evil and bad matters Do no try to impress people on account of self-proclaimed virtues You must first practice good deeds yourself, then preach Pardon gracefully if anyone among you who commits a bad deed out of ignorance, and then repents and amends Divert and sublimate your anger and potentially virulent emotions to creative energy, and become a source of tranquillity and comfort to people Call people to the Way of your Lord with wisdom and beautiful exhortation. Reason with them most decently Leave to themselves those who are distracted by worldly pleasures and who give little importance to the Divine Code considering it to be mere play and amusement Sit not in the company of those who ridicule Divine Law unless they engage in some other conversation Do not be jealous of those who are blessed In your collective life, make rooms for others Don't do such things may cause inconvenience to the host Do not squander your wealth senselessly Fulfil your promises and commitments Keep yourself clean, pure Dress-up in agreeable attire and adorn yourself with exquisite character from inside out but remember always that the clothing of righteousness is the best Seek your provision only by fair endeavour Do not devour the wealth and property of others unjustly, nor bribe the officials or the judges to deprive others of their possessions |
Sunday, February 03, 2008
Attributes of Believers
One who lives by the Qur'an will also love those who live by the Qur'an, that is, the believers. Due to their faith in Allah, believers are granted some attributes that make them worthy of love. A believer will also seek these attributes in other believers and, witnessing these attributes in them, he will cherish them.
The following are the notable attributes of believers as explained in the Qur'an:
- Believers serve Allah only. There is no being that they have idolised in their minds but Him. (Surat al-Fatiha: 1-7; Surat an-Nisa': 36)
- They fear Allah. They refrain from doing anything that Allah has forbidden or that is contrary to the will of Allah. (Surah Al 'Imran: 102; Surah Ya Sin: 11; Surat at-Taghabun: 16; Surat az-Zumar: 23)
- They trust Allah alone. (Surat al-Baqara: 249; Surat at-Tawba: 25-26)
- They fear no one but Allah. (Surat al-Ahzab: 39)
- They always feel grateful to Allah. Prosperity or destitution does not lead them to be boastful or to feel sorry for themselves. (Surat al-Baqara: 172; Surat al-Isra': 3; Surah Ibrahim: 7)
- They have certainty in their faith. The thought of turning away from earning the approval of Allah does not even occur to them. They unceasingly render their services with ever-increasing zeal and ardour. (Surat al-Hujurat: 15; Surat al-Baqara: 4)
- They are committed to the Qur'an. They reorient all their deeds in compliance with the Qur'anic stance. They immediately disown an attitude once they realise it is not in conformance with the teachings of the Qur'an. (Surat al-A'raf: 170; Surat al-Ma'ida: 49; Surat al-Baqara: 121)
- They remember Allah continually. They know that Allah is ever the Hearer and Seer of everything, and always keep in mind the eternal might of Allah. (Surah Al 'Imran: 191; Surat ar-Ra'd: 28; Surat an-Nur: 37; Surat al-A'raf: 205; Surat al-'Ankabut: 45)
- They know their weakness before Allah. They are humble. (However, this does not mean they are weak and thus display unconfident attitudes towards people.) (Surat al-Baqara: 286; Surat al-A'raf: 188)
- They know nothing will happen to them, except what Allah has decreed. They do not become overwrought about anything and always remain calm and put their trust in Allah. (Surat at-Tawba: 51; Surat at-Taghabun: 11; Surah Yunus: 49; Surat al-Hadid: 22)
- They turn towards the hereafter; their main target is the hereafter. They also benefit from worldly blessings and aspire to an environment in this world very similar to paradise. (Surat an-Nisa': 74; Surah Sad: 46; Surat al-A'raf: 31-32)
- They take only Allah and believers as their friends and intimates. (Surat al-Ma'ida: 55-56; Surat al-Mujadala: 22)
- They are the people endued with understanding. Never losing their consciousness of worshipping, they remain cautious and vigilant at every moment. They always render services which are in the interests of believers and religion. (Surat al-Mu'min: 54; Surat az-Zumar: 18)
- They strive to the utmost in the way of Allah. They struggle with disbelievers on intellectual grounds, especially with the leaders of disbelief. They never feel frustrated or weak-hearted in this struggle. (Surat al-Anfal: 39; Surat al-Hajj: 78; Surat al-Hujurat: 15; Surat at-Tawba: 12)
- They do not hesitate to speak the truth. They do not refrain from telling the truth because of their fear of others. They do not mind rejecters' ridiculing and attacking them and are fearless of human censure. (Surat al-Ma'ida: 54, 67; Surat al-A'raf: 2)
- They resort to various methods to convey Allah's message and to summon people to Allah's religion. (Surah Nuh: 5-9)
- They do not oppress others. They are merciful and tender-hearted. (Surat an-Nahl: 125; Surat at-Tawba 128; Surah Hud: 75)
- They are not carried away by their anger; they are tolerant and forgiving. (Surah Al 'Imran: 134; Surat al-A'raf: 199; Surat ash-Shu'ara': 40-43)
- They are trustworthy people. They impress people with their strong personality and make them feel how trustworthy they are. (Surat ad-Dukhan: 17-18; Surat at-Takwir: 19-21; Surat al-Ma'ida: 12; Surat an-Nahl: 120)
- They are accused of being sorcerers or of being mad. (Surat al-A'raf: 132; Surah Yunus: 2; Surah Sad: 4; Surat al-Hijr: 6; Surat al-Qamar: 9)
- They are subjected to oppression. (Surat ash-Shu'ara': 49; 167; Surat al-'Ankabut: 24; Surah Ya Sin: 18; Surah Ibrahim: 6; Surat an-Naml: 49, 56; Surah Hud: 91)
- They persevere in the face of adversity. (Surat al-'Ankabut: 2-3; Surat al-Baqara: 156, 214; Surah Al 'Imran: 142, 146, 195; Surat al-Ahzab: 48; Surah Muhammad: 31; Surat al-An'am: 34)
- They have no fear of oppression or death. (Surat at-Tawba: 111; Surah Al 'Imran: 156-158, 169-171, 173; Surat ash-Shu'ara': 49-50; Surat as-Saffat: 97-99; Surat an-Nisa': 74)
- They are attacked and plotted against by disbelievers; they are mocked. (Surat al-Baqara: 14, 212)
- They are under the protection of Allah. All plots devised against them prove to be futile. Allah protects them against all slanders and plots and exalts them. (Surah Al 'Imran: 110-111, 120; Surah Ibrahim: 46; Surat an-Anfal: 30; Surat an-Nahl: 26; Surah Yusuf: 34; Surat al-Hajj: 38; Surat al-Ma'ida: 42, 105; Surat an-Nisa': 141)
- They are on their guard against disbelievers. (Surat an-Nisa': 71, 102; Surah Yusuf : 67)
- They treat Satan and his followers as enemies. (Surah Fatir: 6; Surat az-Zukhruf 62; Surat al-Mumtahana: 1; Surat an-Nisa': 101; Surat al-Ma'ida: 82)
- They struggle with hypocrites. They do not keep company with people displaying hypocritical attributes. (Surat at-Tawba: 83, 95, 123)
- They prevent the tyranny of rejecters. (Surat al-Ahzab: 60-62; Surat al-Hashr: 6; Surat at-Tawba: 14-15, 52)
- They act by consulting each other. (Surat ash-Shura: 38)
- They do not long for the ostentatious lives of disbelievers. (Surat al-Kahf: 28; Surat at-Tawba: 55; Surah Ta Ha: 131)
- They are not impressed by wealth or status. (Surat al-Hajj: 41; Surat al-Qasas: 79-80; Surat an-Nahl: 123)
- They practise every act of worship in the best manner. (Surat al-Baqara: 238; Surat al-Anfal: 3; Surat al-Mu'minun: 1-2)
- They do not follow the majority, but rather the criteria that Allah has provided. (Surat al-An'am: 116)
- They strive to draw nearer to Allah, and to serve as good examples for those who believe. (Surat al-Ma'ida: 35; Surah Fatir: 32; Surat al-Waqi'a: 10-14; Surat al-Furqan: 74)
- They are not influenced by Satan. (Surat al-A'raf: 201; Surat al-Hijr: 39-42; Surat an-Nahl: 98-99)
- They do not follow their fathers blindly. They behave in compliance with Qur'anic teaching. (Surah Ibrahim: 10; Surah Hud: 62, 109)
- They do not let women be ill-treated. (Surat an-Nur: 4; Surat at-Talaq: 6; Surat al-Baqara: 231, 241; Surat an-Nisa': 19)
- They avoid extravagance. (Surat an-An'am: 141; Surat al-Furqan: 67)
- They guard their chastity, wed and conduct their married lives in the way Allah desires. (Surat al-Mu'minun: 5-6; Surat an-Nur: 3, 26, 30; Surat al-Baqara: 221; Surat al-Ma'ida: 5; Surat al-Mumtahana: 10)
- They are moderate while practising their worship. (Surat al-Baqara: 143; Surat an-Nisa': 171)
- They are self-sacrificing people. (Surat al-Insan: 8; Surah Al 'Imran: 92, 134; Surat at-Tawba: 92)
- They are careful about being clean. (Surat al-Baqara: 125, 168; Surat al-Muddaththir: 1-5)
- They attach importance to aesthetics and art. (Surah Saba': 13; Surat an-Naml: 44)
- They do not spy on or backbite believers. (Surat al-Hujurat: 12)
- They avoid jealousy. (Surat an-Nisa': 128)
- They ask for forgiveness from Allah. (Surat al-Baqara: 286; Surah Al 'Imran: 16-17, 147, 193; Surat al-Hashr: 10; Surah Nuh: 28)
Saturday, January 26, 2008
GENERAL INJUNCTIONS ABOUT " INFAQ FI SABILILLAH "
GENERAL INJUNCTIONS ABOUT " INFAQ FI SABILILLAH "(SPENDING IN THE CAUSE OF ALLAH)
Two kinds of directives-------General and Special
Brethren-in-Islam !
Allah has formulated a rule of His Shari'ah that firstly a general directive is given in regard to good and bad deeds so that people may in general take up the path of piety. Then a special form of piety is laid down in order that it is specially adhered to.
General injunction for remembering Allah
As an example you may note that remembering Allah is an act of piety, in fact the greatest piety, and the fountainhead of all good deeds. For this there is a general injunction that remember Allah every moment and in every condition and never be heedless of Him.
"Remember Allah, standing, sitting and reclining."
(Al-Qur'an 4:103)
"And remember Allah more, that you may be successful."
"Undoubtedly in the creation of heavens and the earth and in the alternate appearance of night and day are numerous tokens (of His sovereignty) for those who are men of understanding and considering Allah, standing, sitting and reclining, and considering the creation of the heavens and the earth, instinctively say : Our Lord Thou created not this in vain."
(Al-Qur'an 3:190-191)
" And obey not him whose heart We made heedless of Our remembrance, who follows his own lust and whose all works have gone beyond limit."
(Al-Qur'an 18:29)
There are many other verses besides these in which it has been enjoined to keep up remembering Allah always and in every condition because it is the very remembrance of Allah which keeps the affairs of man in proper shape and sustains him on the right path. Whenever he becomes heedless of His remembrance, corporeal urges and instigations of evil forces overpower him. Its inevitable consequence is that straying from the right path he will go beyond limits in the affairs of his life.
Special injunction for Remembrance of Allah
It should be noted that the above is a general injunction. Now a special form has been enunciated for remembrance of Allah. There is Salah, and here too in the five-time daily offering of it a few Rak'ats have been made obligatory which do not take more than five to ten minutes. Thus making Allah's remembrance obligatory for a few minutes at one time and for a few minutes at another time does not mean that you should remember Allah only at these fixed periods and forget Him for the rest of the time. On the other hand it means that at least for this much period you ought to be exclusively engaged in the remembrance of Allah. After that, while you keep yourself busy in your work, in the midst of it you should continue remembering Allah.
General injunction of ' Infaq-Fi-Sabilillah'
Similar is the case of Zakat. Here also there is a general injunction and then a special one. On one side it is enjoined : " Refrain from miserliness and narrow-mindedness as it is the root of evils and mother of vices. Develop in your manners the colour of Allah Who is all the time bountifully showering His beneficence on His innumerable and limitless creations although no one has any right and claim over Him. Spend whatever you can in the way of Allah. Save as much as you can from your requirements and from the savings fulfil the wants of other needy slaves of Allah. Never flinch from sacrificing life and money to sublimate the Word of Allah and to render service to religion. If you love Allah, then sacrifice your love of wealth for the love of Him."------And this pertains to the general injunction.
Special injunction for 'Infaq'
On the other side, there is the special injunction that if you possess so much amount of money then it is incumbent on you to spend at least this much part of it in the cause of Allah, and when so much is the produce of your land, then at least this much portion of it must be offered to God by you. Then just as the fact of a few Rak'ats or Salah having been made obligatory does not mean that God should be remembered only while offering these Rak'ats and be forgotten for the rest of the time, in the same way the fact of a small quantity of money having been fixed to be spent in the cause of Allah also does not mean that only those who possess so much of money should spend in the way of Allah while those who have less money than this should close tightly their hands. Nor does it mean that the rich people should spend in the way of Allah while those who have less money than this should close tightly their hands. Nor does it mean that the rich people should spend in the way of Allah that much Zakat only, which has been made obligatory and after that drive away a needy fellow if he approaches them, or if an occasion arises to render service to religion you should say : " We have already given Zakat. Now don't expect a pie from us." This is certainly not what is meant from making Zakat obligatory. On the other hand, it actually means that at least this much money has to be given in any case in the way of Allah by every well-to-do person and that beyond it whatever is possible for any man should be spent by him in His cause.
BRIEF EXPLANATION OF GENERAL INJUNCTION ABOUT 'INFAQ'
Presently I shall first briefly explain to you the general injunction, and shall then take up the special injunction in my next discourse.
It is a characteristic feature of the Holy Qur'an that when it gives an injunction it also states the wisdom and exigency behind it so that, along with the injunction, those concerned may also know why the real significance of it as well as its benefit. As you open the Qur'an the first verse you come across is this :
1.Three conditions for pursuing the right path
" This Qur'an is the Book of Allah whereof there is no doubt. It shows the right path of life to those pious people who believe in the unseen, establish Salah and spend of that we have bestowed upon them. "
(Al-Qur'an 2:2-3)
In this verse the basic principle has been set out that in order to pursue the right path in the life of this world three essential conditions are necessary :
First, Faith in the unseen.
Second, Establishing Salah.
Third, Spending of that in the way of Allah which He has given you.
At another place of Allah says :
" You cannot at all attain unto piety until you spend in the way of Allah of that which you love."
(Al-Qur'an 3:92)
Again He says :
" The devil intimidates you that by spending you will become a pauper. He enjoins on you a shameless thing like miserliness."
(Al-Qur'an 2:268)
After this He says :
" Spend your wealth for the cause of Allah and be not cast by your own hands to ruin " ( because not spending in the way of Allah means ruin and destruction)."
(Al-Qur'an 2 : 195)
In the end He says :
" And whoso is saved from his own avarice---such are successful."
(Al-Qur'an 59:9)
1.Faith in the unseen Realities which include belief in Allah, in the Hereafter, Wahy (revelation) and such other things.
2.Two ways of life
It is clear from the above verses that there are two ways for man to lead his life in the world. One is the way of God wherein there is piety, goodness, well-being and success. Here the norm is that man's heart should be liberal, he should fulfil his own needs from whatever, little or much, God has given him, and also help his brethren from it while spending a portion of it for sublimating the Word of Allah. The other is the way of the devil which is apparently full of benefits but is in reality leads to ruin and perdition. Here the principle is that man should try to amass wealth, should shed his life even for a pie and should keep the money tightly in his possession so that it is not spent at all, and even if it is spent, it must be used for his personal benefits satisfying his corporeal urges.
MODES OF SPENDING IN THE WAY OF ALLAH
Now see what modes have been prescribed for Muslims of spending in the way of Allah. I describe all these in serration :
1.Spending should be exclusively for the pleasure of God
The first and the foremost thing is that the sole aim of spending should be to earn the pleasure of God. It should never be the purpose to make anybody feel obliged to you, or to make you famous in the world.
" Whatever you spend, its objective is no other than earning Allah's countenance."
(Al-Qur'an 2:272)
" O ye who believe ! Render not vain your alms-giving by asserting your favour and causing injury like him who spends his wealth only to be seen of men and believes not in Allah and the Last Day. The example of his spending is that of a rock whereon is dust of earth; a rainstorm smites it, leaving it smooth and bare."
(Al-Qur'an 2:264)
2.It should not be to assert favour
The second thing is that no obligation should be asserted after giving any money to a needy person or after feeding or clothing him, and he should not be treated in a manner as to injure his feelings. " Those who spend their wealth for the cause of Allah and afterward make not reproach and injury to follow that which they have spent, their reward is with their Lord, and there shall no fear come upon them, neither shall they grieve. As for such alms-giving is followed by injury, it is much better than it to evade the beggar mildly and say " Brother for-give me." (Al-Qur'an 2:262-263)
3.Good things to be given
The third rule is that articles in good condition should be given in the way of Allah. Bad ones should not be sorted out for this purpose. Those who look for torn and old clothes to give to a poor man, or set apart the worst possible food to dole out to a beggar, should expect the same kind of reward from God. " O ye who believe ! Spend of the good things which you have earned, and of that which We bring forth from the earth for you, and seek not the bad to spend thereof." (Al-Qur'an 2 :267)
4.Give secretly as far as possible
The fourth rule is that spending should be done secretly as far as possible so that it does not get alloyed hypocrisy and with ostentation. Although there is no harm in spending openly, yet it is far better to give in a concealed manner. " If you do your alms-giving openly, it is also well, but if you hide it and give it to the poor, it will be better for you, and will atone for some of your ill deeds." (Al-Qur'an 2:271)
5.Imbeciles not to be given beyond need
The fifth rule is that dull-headed and naive persons should not be given money in excess of their actual need lest they should go astray and fall into bad habits. Whatever is given to them should be according to their position. Allah wants that food and clothing should be received even by the worst possible man as well as the greatest evil-doer, but no money should be given to loafers for drinking wine, using other intoxicants and for gambling. " Do not hand over to the foolish your wealth which Allah has made a means of maintaining yourself, but give them out of it for feeding and clothing them." (Al-Qur'an 4: 5)
6.Defaulters not to be harassed
The sixth rule is that if some interestless loan is given to a poor man to meet his need, he should not be harassed to return the money. On the other hand, he should be allowed time to pay it back conveniently. And if it is really known that he is unable to return the loan and if you have money enough to forego it, then it would be much better to write off the loan. " And if the debtor is in straitened circumstances, then (left there be) postponement to (the time of) ease; and that you remit the debt as alms-giving would be better for you if you did but know its benefit." (Al-Qur'an 2 : 180)
7.Moderation in alms-giving
The seventh rule is that man should not exceed the limit in alms-giving. Allah does not want that you should underfeed your wife and children and give away in charity all you have. In fact, He wants you to spend on yourself and your family as much as a man needs to lead a simple life, and give away the remaining part in the cause of Allah.
"They ask you what they ought to spend? Say O Prophet ! that which is surplus."
(Al-Qur'an 2:219)
" The faithful servants of Allah are those who, when they spend, are neither prodigal nor grudging, and theirs is ever a firm station in the middle of the two extremes."
(Al-Qur'an 25:67)
"Let not the hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded."
(Al-Qur'an 17 : 29 )
THOSE DESERVING OF HELP
Finally, you must know that Allah has given a full list of those to whom help is due. You can find out from it which people deserve your help and to whom Allah has given a share in your earnings:
" Give the kinsman his due, and the needy, and wayfarer."
(Al-Qur'an 17:26)
" And righteous is he who gives his wealth, for love of Him, to poor kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slave free."
(Al-Qur'an 2:177)
" Treat with kind help your parents, and near kindred and orphans, and the needy, and the neighbour who is of kin to you and the neighbour who is not of kin, and those who are around you and the wayfarer and your slaves."
(Al-Qur'an 4:36)
"And the righteous feed with food the needy wretch, the orphan and the prisoner, for love of Him (saying): We feed you for the sake of Allah only. We wish for no reward nor thanks from you Lo! We fear from our Lord that day due to the severity of which faces will contract and visages will be contorted (i.e., Doomsday)."
(Al-Qur'an 76:8,10)
"And in their wealth have due share those who ask for help and those who are deprived."
(Al-Qur'an 51:19)
"Alms are for those needy people who having given all their time to the cause of Allah are so pressed that they cannot run about for their livelihood. The unthinking man accounts them wealthy because of their restraint but you can judge their plight from their faces. They do not beg of men with importunity. And whatever good thing you give in charity, Allah will know it and reward you for it."
(Al-Qur'an 2:273)
Two kinds of directives-------General and Special
Brethren-in-Islam !
Allah has formulated a rule of His Shari'ah that firstly a general directive is given in regard to good and bad deeds so that people may in general take up the path of piety. Then a special form of piety is laid down in order that it is specially adhered to.
General injunction for remembering Allah
As an example you may note that remembering Allah is an act of piety, in fact the greatest piety, and the fountainhead of all good deeds. For this there is a general injunction that remember Allah every moment and in every condition and never be heedless of Him.
"Remember Allah, standing, sitting and reclining."
(Al-Qur'an 4:103)
"And remember Allah more, that you may be successful."
"Undoubtedly in the creation of heavens and the earth and in the alternate appearance of night and day are numerous tokens (of His sovereignty) for those who are men of understanding and considering Allah, standing, sitting and reclining, and considering the creation of the heavens and the earth, instinctively say : Our Lord Thou created not this in vain."
(Al-Qur'an 3:190-191)
" And obey not him whose heart We made heedless of Our remembrance, who follows his own lust and whose all works have gone beyond limit."
(Al-Qur'an 18:29)
There are many other verses besides these in which it has been enjoined to keep up remembering Allah always and in every condition because it is the very remembrance of Allah which keeps the affairs of man in proper shape and sustains him on the right path. Whenever he becomes heedless of His remembrance, corporeal urges and instigations of evil forces overpower him. Its inevitable consequence is that straying from the right path he will go beyond limits in the affairs of his life.
Special injunction for Remembrance of Allah
It should be noted that the above is a general injunction. Now a special form has been enunciated for remembrance of Allah. There is Salah, and here too in the five-time daily offering of it a few Rak'ats have been made obligatory which do not take more than five to ten minutes. Thus making Allah's remembrance obligatory for a few minutes at one time and for a few minutes at another time does not mean that you should remember Allah only at these fixed periods and forget Him for the rest of the time. On the other hand it means that at least for this much period you ought to be exclusively engaged in the remembrance of Allah. After that, while you keep yourself busy in your work, in the midst of it you should continue remembering Allah.
General injunction of ' Infaq-Fi-Sabilillah'
Similar is the case of Zakat. Here also there is a general injunction and then a special one. On one side it is enjoined : " Refrain from miserliness and narrow-mindedness as it is the root of evils and mother of vices. Develop in your manners the colour of Allah Who is all the time bountifully showering His beneficence on His innumerable and limitless creations although no one has any right and claim over Him. Spend whatever you can in the way of Allah. Save as much as you can from your requirements and from the savings fulfil the wants of other needy slaves of Allah. Never flinch from sacrificing life and money to sublimate the Word of Allah and to render service to religion. If you love Allah, then sacrifice your love of wealth for the love of Him."------And this pertains to the general injunction.
Special injunction for 'Infaq'
On the other side, there is the special injunction that if you possess so much amount of money then it is incumbent on you to spend at least this much part of it in the cause of Allah, and when so much is the produce of your land, then at least this much portion of it must be offered to God by you. Then just as the fact of a few Rak'ats or Salah having been made obligatory does not mean that God should be remembered only while offering these Rak'ats and be forgotten for the rest of the time, in the same way the fact of a small quantity of money having been fixed to be spent in the cause of Allah also does not mean that only those who possess so much of money should spend in the way of Allah while those who have less money than this should close tightly their hands. Nor does it mean that the rich people should spend in the way of Allah while those who have less money than this should close tightly their hands. Nor does it mean that the rich people should spend in the way of Allah that much Zakat only, which has been made obligatory and after that drive away a needy fellow if he approaches them, or if an occasion arises to render service to religion you should say : " We have already given Zakat. Now don't expect a pie from us." This is certainly not what is meant from making Zakat obligatory. On the other hand, it actually means that at least this much money has to be given in any case in the way of Allah by every well-to-do person and that beyond it whatever is possible for any man should be spent by him in His cause.
BRIEF EXPLANATION OF GENERAL INJUNCTION ABOUT 'INFAQ'
Presently I shall first briefly explain to you the general injunction, and shall then take up the special injunction in my next discourse.
It is a characteristic feature of the Holy Qur'an that when it gives an injunction it also states the wisdom and exigency behind it so that, along with the injunction, those concerned may also know why the real significance of it as well as its benefit. As you open the Qur'an the first verse you come across is this :
1.Three conditions for pursuing the right path
" This Qur'an is the Book of Allah whereof there is no doubt. It shows the right path of life to those pious people who believe in the unseen, establish Salah and spend of that we have bestowed upon them. "
(Al-Qur'an 2:2-3)
In this verse the basic principle has been set out that in order to pursue the right path in the life of this world three essential conditions are necessary :
First, Faith in the unseen.
Second, Establishing Salah.
Third, Spending of that in the way of Allah which He has given you.
At another place of Allah says :
" You cannot at all attain unto piety until you spend in the way of Allah of that which you love."
(Al-Qur'an 3:92)
Again He says :
" The devil intimidates you that by spending you will become a pauper. He enjoins on you a shameless thing like miserliness."
(Al-Qur'an 2:268)
After this He says :
" Spend your wealth for the cause of Allah and be not cast by your own hands to ruin " ( because not spending in the way of Allah means ruin and destruction)."
(Al-Qur'an 2 : 195)
In the end He says :
" And whoso is saved from his own avarice---such are successful."
(Al-Qur'an 59:9)
1.Faith in the unseen Realities which include belief in Allah, in the Hereafter, Wahy (revelation) and such other things.
2.Two ways of life
It is clear from the above verses that there are two ways for man to lead his life in the world. One is the way of God wherein there is piety, goodness, well-being and success. Here the norm is that man's heart should be liberal, he should fulfil his own needs from whatever, little or much, God has given him, and also help his brethren from it while spending a portion of it for sublimating the Word of Allah. The other is the way of the devil which is apparently full of benefits but is in reality leads to ruin and perdition. Here the principle is that man should try to amass wealth, should shed his life even for a pie and should keep the money tightly in his possession so that it is not spent at all, and even if it is spent, it must be used for his personal benefits satisfying his corporeal urges.
MODES OF SPENDING IN THE WAY OF ALLAH
Now see what modes have been prescribed for Muslims of spending in the way of Allah. I describe all these in serration :
1.Spending should be exclusively for the pleasure of God
The first and the foremost thing is that the sole aim of spending should be to earn the pleasure of God. It should never be the purpose to make anybody feel obliged to you, or to make you famous in the world.
" Whatever you spend, its objective is no other than earning Allah's countenance."
(Al-Qur'an 2:272)
" O ye who believe ! Render not vain your alms-giving by asserting your favour and causing injury like him who spends his wealth only to be seen of men and believes not in Allah and the Last Day. The example of his spending is that of a rock whereon is dust of earth; a rainstorm smites it, leaving it smooth and bare."
(Al-Qur'an 2:264)
2.It should not be to assert favour
The second thing is that no obligation should be asserted after giving any money to a needy person or after feeding or clothing him, and he should not be treated in a manner as to injure his feelings. " Those who spend their wealth for the cause of Allah and afterward make not reproach and injury to follow that which they have spent, their reward is with their Lord, and there shall no fear come upon them, neither shall they grieve. As for such alms-giving is followed by injury, it is much better than it to evade the beggar mildly and say " Brother for-give me." (Al-Qur'an 2:262-263)
3.Good things to be given
The third rule is that articles in good condition should be given in the way of Allah. Bad ones should not be sorted out for this purpose. Those who look for torn and old clothes to give to a poor man, or set apart the worst possible food to dole out to a beggar, should expect the same kind of reward from God. " O ye who believe ! Spend of the good things which you have earned, and of that which We bring forth from the earth for you, and seek not the bad to spend thereof." (Al-Qur'an 2 :267)
4.Give secretly as far as possible
The fourth rule is that spending should be done secretly as far as possible so that it does not get alloyed hypocrisy and with ostentation. Although there is no harm in spending openly, yet it is far better to give in a concealed manner. " If you do your alms-giving openly, it is also well, but if you hide it and give it to the poor, it will be better for you, and will atone for some of your ill deeds." (Al-Qur'an 2:271)
5.Imbeciles not to be given beyond need
The fifth rule is that dull-headed and naive persons should not be given money in excess of their actual need lest they should go astray and fall into bad habits. Whatever is given to them should be according to their position. Allah wants that food and clothing should be received even by the worst possible man as well as the greatest evil-doer, but no money should be given to loafers for drinking wine, using other intoxicants and for gambling. " Do not hand over to the foolish your wealth which Allah has made a means of maintaining yourself, but give them out of it for feeding and clothing them." (Al-Qur'an 4: 5)
6.Defaulters not to be harassed
The sixth rule is that if some interestless loan is given to a poor man to meet his need, he should not be harassed to return the money. On the other hand, he should be allowed time to pay it back conveniently. And if it is really known that he is unable to return the loan and if you have money enough to forego it, then it would be much better to write off the loan. " And if the debtor is in straitened circumstances, then (left there be) postponement to (the time of) ease; and that you remit the debt as alms-giving would be better for you if you did but know its benefit." (Al-Qur'an 2 : 180)
7.Moderation in alms-giving
The seventh rule is that man should not exceed the limit in alms-giving. Allah does not want that you should underfeed your wife and children and give away in charity all you have. In fact, He wants you to spend on yourself and your family as much as a man needs to lead a simple life, and give away the remaining part in the cause of Allah.
"They ask you what they ought to spend? Say O Prophet ! that which is surplus."
(Al-Qur'an 2:219)
" The faithful servants of Allah are those who, when they spend, are neither prodigal nor grudging, and theirs is ever a firm station in the middle of the two extremes."
(Al-Qur'an 25:67)
"Let not the hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded."
(Al-Qur'an 17 : 29 )
THOSE DESERVING OF HELP
Finally, you must know that Allah has given a full list of those to whom help is due. You can find out from it which people deserve your help and to whom Allah has given a share in your earnings:
" Give the kinsman his due, and the needy, and wayfarer."
(Al-Qur'an 17:26)
" And righteous is he who gives his wealth, for love of Him, to poor kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slave free."
(Al-Qur'an 2:177)
" Treat with kind help your parents, and near kindred and orphans, and the needy, and the neighbour who is of kin to you and the neighbour who is not of kin, and those who are around you and the wayfarer and your slaves."
(Al-Qur'an 4:36)
"And the righteous feed with food the needy wretch, the orphan and the prisoner, for love of Him (saying): We feed you for the sake of Allah only. We wish for no reward nor thanks from you Lo! We fear from our Lord that day due to the severity of which faces will contract and visages will be contorted (i.e., Doomsday)."
(Al-Qur'an 76:8,10)
"And in their wealth have due share those who ask for help and those who are deprived."
(Al-Qur'an 51:19)
"Alms are for those needy people who having given all their time to the cause of Allah are so pressed that they cannot run about for their livelihood. The unthinking man accounts them wealthy because of their restraint but you can judge their plight from their faces. They do not beg of men with importunity. And whatever good thing you give in charity, Allah will know it and reward you for it."
(Al-Qur'an 2:273)
Wednesday, January 02, 2008
The Theory of Pre-zygotic Sex Determination
The Theory of Pre-zygotic Sex Determination by Yuriy Zharkov
Population functions of gender
Differences in gametogenesis are necessary in nature to ensure the realization of the population functions of the sexes. According to our current understanding, the female sex represents 'long-term memory' and the male 'operating memory' (25, c.108). This idea helps to understand the phenomenon by which the level of stress in a population influences the rate of male births.
The idea of the population functions explains the difference in average life expectancy for males and females. More accurately, these differences are a consequence of the population functions.
A difference in the average life expectancy of males and females indicates a critical situation for a population, especially in cases where male life-expectancy is on the decline. This indicates that the population is under the influence of negative factors. The influence of these factors is even more apparent if the rate of male births increases.
The secondary sex ratio and the difference in average life expectancy provide the clearest evidence for the population functions of gender. The functions have an adaptive purpose and are responsible for the continued existence of a population and its adaptation to the environment.
Well known in the field of demographic statistics is the so-called 'war phenomenon,' whereby the rate of male births rises in the years during and after a war. One of the proposed explanations for this is the natural increase in marriages after wars and other social upheavals. Clearly the ratio of the sexes is dependant on specific human behavior.
It is well established that in the normal course of the reproductive process, neither male nor female embryos are selectively eliminated (the primary sex ration does not change). Therefore 'the change in the secondary sex ratio in favor of male births is conditioned by the selective fertilization of eggs by Y-carrying sperm' (28, c.38).
The sex ratio of a population is a typological characteristic, usually characterized by stability. Under the influence of extreme factors, however, it can shift significantly, returning to its normal level only after the disappearance of these factors. All this is evidence in favor of the theory that the mechanism for regulating the sex ratio is consistent and non-random. The hypothesis that males and females are conceived with equal probability was refuted long ago. The intensity of sexual life plays an important role in the mechanism of sex determination.
Population functions of gender
Differences in gametogenesis are necessary in nature to ensure the realization of the population functions of the sexes. According to our current understanding, the female sex represents 'long-term memory' and the male 'operating memory' (25, c.108). This idea helps to understand the phenomenon by which the level of stress in a population influences the rate of male births.
The idea of the population functions explains the difference in average life expectancy for males and females. More accurately, these differences are a consequence of the population functions.
A difference in the average life expectancy of males and females indicates a critical situation for a population, especially in cases where male life-expectancy is on the decline. This indicates that the population is under the influence of negative factors. The influence of these factors is even more apparent if the rate of male births increases.
The secondary sex ratio and the difference in average life expectancy provide the clearest evidence for the population functions of gender. The functions have an adaptive purpose and are responsible for the continued existence of a population and its adaptation to the environment.
Well known in the field of demographic statistics is the so-called 'war phenomenon,' whereby the rate of male births rises in the years during and after a war. One of the proposed explanations for this is the natural increase in marriages after wars and other social upheavals. Clearly the ratio of the sexes is dependant on specific human behavior.
It is well established that in the normal course of the reproductive process, neither male nor female embryos are selectively eliminated (the primary sex ration does not change). Therefore 'the change in the secondary sex ratio in favor of male births is conditioned by the selective fertilization of eggs by Y-carrying sperm' (28, c.38).
The sex ratio of a population is a typological characteristic, usually characterized by stability. Under the influence of extreme factors, however, it can shift significantly, returning to its normal level only after the disappearance of these factors. All this is evidence in favor of the theory that the mechanism for regulating the sex ratio is consistent and non-random. The hypothesis that males and females are conceived with equal probability was refuted long ago. The intensity of sexual life plays an important role in the mechanism of sex determination.
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