jarhood
22-07-2006, 03:14 AM
Am not gonna lie i listen to music. My family has allways siad to me its a bad influence. but dus that make it wrong. Other people say its the type of music that matters. I know that music and Tv can currupt people but i had to do some quick research.
Music can slow down and equalize brain waves. There are 4 kinds of waves that the brain has. Beta waves, Alpha waves, Theta waves, and Delta waves. All of these waves are measured in hertz. Beta waves range from 14-20 hertz, Alpha waves range from 9 to 13 hertz, Theta waves from 4 to 7 hertz, and Delta from .5-3 hertz. When we focus on daily activities, or experience emotions that are strong, that's when Beta waves occur. Calmness and having a heightened awareness are part of the Alpha waves, and if you're in meditation, sleeping, or in an inspiring mood where you're very creative, that's when you're using theta waves, and when you're in deep sleep, and deep meditation, that's when delta waves are used. The slower the brain waves, the more relaxed, contended, and peaceful we feel.
Common household music, medium paced music, generally has a pulse of about 60 beats per minute, which in turn can shift from the beta waves to the alpha waves. This is in certain types of music like Baroque, and New Age type music. This will increase alertness and things of that sort.
If you're listening to a Shamanic drumbeat, your waves may drop into the theta range, which would in turn, alert your state of consciousness. Because a Shamanic drumbeat alters your hearing, because it's so different than other types of music. Different types of music, alert different waves, which then react differently, which makes you react differently.
“If you are daydreaming or find yourself in an emotional, unfocused mood, a little Mozart or Baroque music in the background for ten to fifteen minutes can help to steady your conscious awareness and increase your mental organization.” There isn't any bias or opposing viewpoints on this part, mainly because it's all proven fact. One can't argue with what has already been proven, because it's right. Scientists now know that the brain reacts differently to different types of music. (Campbell 65,66)
i mean i could go on with this but thats what i got from a scientific view point.
http://hs.riverdale.k12.or.us/~dthompso/exhib_03/jasonc/Music's_Affects_on_the_Human_Body.html
http://www.wakeup.org/anadolu/05/4/mustafa_sabri_en.html
br_syed
22-07-2006, 03:04 PM
Am not gonna lie i listen to music. My family has allways siad to me its a bad influence. but dus that make it wrong. Other people say its the type of music that matters. I know that music and Tv can currupt people but i had to do some quick research.
Music can slow down and equalize brain waves. There are 4 kinds of waves that the brain has. Beta waves, Alpha waves, Theta waves, and Delta waves. All of these waves are measured in hertz. Beta waves range from 14-20 hertz, Alpha waves range from 9 to 13 hertz, Theta waves from 4 to 7 hertz, and Delta from .5-3 hertz. When we focus on daily activities, or experience emotions that are strong, that's when Beta waves occur. Calmness and having a heightened awareness are part of the Alpha waves, and if you're in meditation, sleeping, or in an inspiring mood where you're very creative, that's when you're using theta waves, and when you're in deep sleep, and deep meditation, that's when delta waves are used. The slower the brain waves, the more relaxed, contended, and peaceful we feel.
Common household music, medium paced music, generally has a pulse of about 60 beats per minute, which in turn can shift from the beta waves to the alpha waves. This is in certain types of music like Baroque, and New Age type music. This will increase alertness and things of that sort.
If you're listening to a Shamanic drumbeat, your waves may drop into the theta range, which would in turn, alert your state of consciousness. Because a Shamanic drumbeat alters your hearing, because it's so different than other types of music. Different types of music, alert different waves, which then react differently, which makes you react differently.
“If you are daydreaming or find yourself in an emotional, unfocused mood, a little Mozart or Baroque music in the background for ten to fifteen minutes can help to steady your conscious awareness and increase your mental organization.” There isn't any bias or opposing viewpoints on this part, mainly because it's all proven fact. One can't argue with what has already been proven, because it's right. Scientists now know that the brain reacts differently to different types of music. (Campbell 65,66)
i mean i could go on with this but thats what i got from a scientific view point.
http://hs.riverdale.k12.or.us/~dthompso/exhib_03/jasonc/Music's_Affects_on_the_Human_Body.html
http://www.wakeup.org/anadolu/05/4/mustafa_sabri_en.html
Assalamulaikum Brother
Music... the topic we all hate to talk about.
Brother, I am not going to give you an answer as I do not think that is what you want or need.
Aozubillah, I used to listen to music as in not the indirect way of when watching TV but actively spending money on CDs.
It always used to come, this conversation of Music in Islamic circles but I would first ignore and steer the conversation in another direction, and finally try to justify my actions.
I firmly believe these are the stages that some Muslims go through living in a society where Music surrounds them. We ignore it initially. But, then the more we practice Islam the more we want to find the truth about "hazy" issues and then it starts, the question on your lips:
WHAT IS THE POSITION OF MUSIC IN ISLAM?
Now, some people before they get a chance to look at this question honestly are told beforehand by other people that of course Music is permissable. As soon as you approach the question with this knowledge, everything changes. Rather than trying to find the truth, we justify our actions.
But, then a day comes when you just have to say, this life is a test and I am here for only one reason and that is to worship Allah alone. Is it worth it? Let me sincerely search for the truth.
I didn't give you an answer as I know for me initially when I did the same I would only be asking this question so that people could offer a diverse opinion on the issue. If there is a difference of opinion, that's excellent, it must be allowed!!
But, be firm and honest brother.
Ask yourself why you asked this question?
(Don't post the answer here as that is between you and Allah)
Is it because it is really hard to give up?
Remember, this life is fraught with difficulties and sacrifice.
And, do not ever think that Allah will forget your difficulties and scarifice.
Keep positive
Walaikum salaam
ps apologies for the very vague "answer"!
But, if you do want to know the answer, make a dua for Allah's guidance and go to search and type in Music...
IlyasLahoz
24-07-2006, 07:53 PM
This is very long, and you might want to copy it in word adn print it out ot read it, but it is also fairly comprehensive:
On the correspondance of music, musical instruments and singing to the norms of islam
In Allah’s name, His mercy is infinite and eternal! Hoping on the Single God, the Posessor of true knowledge and wisdom, I pray to Him for strength and skills to express a humble judgement that would correspond to the truth of God’s Word, and not to the temporal knowledge of this age.
The attitude towards music, singing with and without musical accompaniment is one of the issues underlying discussions of Islamic scholars.
Music and singing
Islamic scholars are unanimous in the opinion that music and singing carrying obscene content, instigating to sin, lechery, destroying noble intentions and leading into temptation are inadmissible (haram), for a song is similar to human speech which may contain both bad (swear) words and good words. And any word contradicting religious ethics is forbidden. The degree of inadmissibility becomes higher if an obscene vocabulary acquires a musical accompaniment that contributes to a better remembering and thus enhances its impact.[1]
Music and singing that do not belong to the above mentioned category, according to the unanimous opinion of all theologians, are permissible on religious feasts, on high days and holidays which do not contradict Islamic canons. Such celebrations are: a marriage, the birth of a child, the return home of a person who has been absent for a long time.[2]
Spiritual singing worshipping the Lord and His Apostles, calling for good and chastity, containing the words of invoking the Single God is permitted.[3]
The evidence fot it can be derived from several authentic ahadith. In one of them the wife of Prophet Muhammad ‘Aisha (may Allah be pleased with her) transmits:”I had two servant girls who sang. Once Abu Bakr looked in at our house and on hearing them singing he exclaimed:”Satan’s pipe is in the house of God’s Apostle!” The Prophet said:”Leave them! Verily, we have feast days” (the holy ahadith from al-Bukhari and Muslim).
Proceeding from the interpretation of the hadith, one can conclude that decorating a feast with joy, music and conversation is advisable (sunna).
And now as for that which does not concern itself with the above mentioned criteria. The opinions of theologians on the issue of singing vary:
a) some scholars allow to sing with and without accompaniment and even consider an accompaniment as advisable (mustahab);
b) other scholars prohibit singing with an accompaniment, but permit singing without music;
c) some other scholars think that any singing is prohibited.
Let us adduce the opinion of a prominent and authoritative Islamic theologian and fakih of the present Yussuf al-Qardawi:”A religious fatwa on the issue, which both includes religious injunctions and takes into account human nature, runs as follows: singing is permitted, for there is no direct, canonically confirmed prohibition on it. All ahadith, which impose a prohibition on singing, are not authentic, or even if they are authentic, they do not contain a direct prohibition”[4].
1. “Some there are who would gladly pay for “lahw al-hadith”[5]..” (the Holy Qur’an, 31:6).
Let us adduce the complete text of the ayah: “Some there are who would gladly pay for a frivolous tale, so that in their ignorance they may mislead others from the path of Allah and make fun of it. For these We have prepared a shameful punishment” (the Holy Qur’an, 31:6).
Some of the Prophet’s companions and followers used this ayah as an argument in favour of the inadmissibility of singing.
Still not all of them accepted this interpretation. Thus, a well-known fakih and theologian Ibn Hazm[6] wrote in his book “Al-muhallah”: “This ayah does not contain any evidence against the admissibility of singing due to the following reasons:
1. Nobody except Prophet Muhammad (may the Lord greet and bless him) can express a final judgement on this supposition (that the word combination “lahw al-hadith” implies music as well). Whereas he did not comment on the ayah in this manner.
2. Many of Prophet Muhammad’s companions and followers believed that this ayah does not impose a prohibition on singing.
3. The context of the ayah as well as the text itself clearly confirm the incorrectness of such interpretation, for the second part of the ayah reveals the aim of buying “a frivolous tale”. It can be seen from the ayah that the action described is performed by an infidel, and not an ordinary infidel, but an infidel who leads other people to infidelity! For if somebody buys, for example, the book of the sayings of Prophet Muhammad (may the Lord greet and bless him) in order to mislead others from the right path by means of adducing fragmental quotations taken out of the context, then he is, verily, a transgressor and an infidel! And it is this kind of action that is described in the ayah. Yet the Lord does not censure verbal amusements (songs, funny tales, parables) which man uses for the sake of entertainment and rest.
He who escapes performing an obligatory prayer even by reading the Holy Qur’an or ahadith, as well as by talking, singing or anything else commits a sin before the Lord and is a “fassik”.[7]
He who meets his religious obligations (fard) before God and finds time for rest and amusements not to the detriment of the service to the Lord and the fulfilment of His commandments, is a “muhsin[8]”.[9]
2. Here is another ayah referred to in favour of the inadmissibility of singing:”... and because they pay no heed to those that slander them” (the Holy Qur’an, 28:55).
Stating the inadmissibility of singing through adducing this ayah also seems to be wrong. Undoubtedly, the ayah obviously implies meaningless and hollow speech, slandering, verbal bustle caused by the narrowedness of the spirit. This interpretation results from the second part of the ayah:“...and because they pay no heed to those that slander them, but rather wish them peace, saying:”We have our actions and you have yours. We do not seek the company of ignorant men” (the Holy Qur’an, 28:55). This ayah is similar to another ayah containing the definition of the servants of the Merciful Lord:”The true servants of the Merciful are those who walk humbly on the earth and say:”Peace!” to the ignorant who accost them” (the Holy Qur’an, 25:63).
The word “al-lahw”, used in the adduced ayah means everything that does not bring any use. Listening to that which does not bring use is not prohibited unless it takes the time meant for the fulfilment of one’s duties to the Lord or people.[10]
It is known that Ibn Djurayh, one of the prominent Muslim theologians, permitted listening to meaningless or useless speech. Once he was asked:”Will this action be reckoned among good deeds or among bad deeds?” He answered:”This action (doing something useless) will not be either among good deeds or among sins, for there exists an ayah concerning “al-lahw” and saying that this will not inflict a punishment :”He will not call you to account for that which is inadvertent in your oaths” (the Holy Qur’an, 2:225).[11] Imam al-Ghazali[12] noted on the same issue:”If a man mentioning God’s name in an inadvertent oath, which is not based on sincere intention and inner determination, is not punished, how can a man be punished for a poetic speech and dancing?”[13]
It should be noted that not every song is idle, for much depends on the lyrics and the intention of the singer. For a noble intention can turn a play in one of the ways of coming closer to God, and a joke – in the manifestation of obedience to Him. On the other hand, a bad intention depreciates the nobility of a deed and turns it in overt worship, which is sheer hypocrisy. For it was said:”Verily, God does not look at the overt manifestation [of obedience to the Lord], but He looks at your hearts”[14].[15]
It would be relevant to adduce another quotation from the book by Ibn Hazm “Al-muhallah” in response to those who prohibit singing:”And they explain the inadmissibility of singing as follows: Singing is one of the two: either truth (al-hakk), or falsehood (al-batyl). For there cannot be any third option!” And this is due to the words of the Lord:”That which is not true (al-hakk) must needs be false (ad-dolal)” (the Holy Qur’an, 10:32). And we, hoping for God’s consent, will answer in the following way:”The Prophet said:”Verily, our deeds are judged by our intentions. And verily, everyone receives what he intented [to receive]...”. And we say: he who listens to singing with an intention to awake one’s brute instincts, is the one who has gone astray from the right path (fassik); and this applies not only to singing, but to everything. He who intends to reach inner peace and harmony and to accumulate new forces for the manifestation of obedience towards God and to receive Divine blessing for noble deeds, shows religious gentleness and chastity. His action is truth (al-hakk). Whereas if his deeds are not defined either as sinful or as noble, they belong to the category of idle talk and twaddle that the Lord has forgiven to him. Among such deeds can be a walk in the park, sitting on a bank in front of one’s house, contemplating nature, dying one’s clothes in another colour and any other action”[16].
As for the ahadith, that were referred to as an evidence against singing, they are all unauthentic. A Shariat judge Abu Bakr ibn al-‘Arabi[17] in his book “Ahkam al-qur’an”, as well as theologians Ibn an-Nagwa, imam al-Ghazali and Ibn Hazm believe that “all ahadith mentioning the inadmissibility of singing are either unauthentic or fabricated”.[18]
If arguments and evidence offered in favour of the fact that music and singing are prohibited in Islam, are groundless, the basic principle of His Creation formulated by the Creator enters into force – “al-aslyu fi al-ash’yi – al-ibaha”, which means:”the basis of everything is permissibility”.
In conclusion let us note a number of restrictions which a Muslim should observe.
1. The subject of a song should not contradict the dogmas and ethics of Islam. For example, a song which contains the following words “life is cigarettes and alcohol”, obviously contradicts religious laws which teach that alcohol is abomination and belongs to Satan’s deeds and he who uses, produces, or sells alcohol and anyone connected with him are damned by the Lord.[19] As far as tobacco is concerned its damage is obvious, which is a compelling argument for the fact that its use is inadmissible.
2. The topic of the song may be inoffensive, but the behavior of the singer or the style of performance influence people’s chastity, arouse in the listener brute instincts and weaken his faith. In this case music turns from the category of the permitted into the category of the prohibited. Let us remember the words of the Lord addressed to the wives of Prophet Muhammad (may the Lord greet and bless him):”Wives of the Prophet, you are not like other women. If you fear Allah, do not be too complaisant in your speech [filling your speech with femininity when associating with alien men], lest the lecherous-hearted [those whose faith is weak, who are hypocrites or prone to lust] should lust after you” (the Holy Qur’an, 33:32).
3. It should be born in mind that Islamic canons prohibit dissipation and excessiveness in everything up to the worship of the Lord. Let alone wasting one’s time and forces on amusements and games, even if from religious point of view some of them may be permissible! Wasting time on musical amusements or any other canonically permissible games reveals the weakening of faith, which may have dreadful consequences and hinder man to meet the main duties before God and people and to reach noble aims. For our time, forces, energy and abilities are limited by our temporal life...[20]
One of the great Islamic scholars said:”Any squandering is accompanied by losing the possibility of performing something important and obligatory”.
After a thorough examination of the above mentioned restrictions man gradually comes to understand himself and to cognize his inner world. If music and songs arouse brute instincts in him, or lead him into temptation, prohibited lures and delights of the temporal life, or disturb his inner balance, he must guard himself against this evil influence and shut the gates through which adverse winds of temptation sweep through his heart and soul.
Undoubtedly taking into account all that has been said above we shall find the world of modern music as being far from those moral norms of our faith. Plunging in the world of music and show business won’t be favourable for a Muslim; it will surely weaken his faith and harm not only him but also people around.
Everything that has been said above applies to listening to music and songs. Whereas the professional study of music should be regarded as even more dangerous, for submergence in the atmosphere of the musical world influences a Muslim’s faith negatively and, as a rule, practically nobody can preserve sound moral health in these circumstances... So much for men. As far as women are concerned the dangers that await them on the path of passion for music are even greater. It was not without reason that the Lord enjoined them moderateness in clothing, behavior and speech; He ordered them to keep in with that which protects them from yielding to temptation, which guards them against bitter tongues, curious eyes and passion of weak hearts.
The Lord said:
“Prophet, enjoin your wives, your daughters, and the wives of true believers to draw their veils close round them. That is more proper, so that they may be recognized and not molested” (the Holy Qur’an, 33:59);
”Wives of the Prophet, you are not like other women. If you fear Allah, do not be too complaisant in your speech [filling your speech with femininity when associating with foreign men], lest the lecherous-hearted [those whose faith is weak, who are hypocrites or disposed to lust] should lust after you” (the Holy Qur’an, 33:32).
A woman singer may both easily tempt the listeners and be tempted by them. The prohibited will surround her in the world of music. An amiable intercourse and retirement with men will contradict the laws of Shariat, and associating with the women, whose life principles and behavior are far from the Islamic ideal, may lead her astray from the principles of religious ethics... for it has already been convincingly proved that man unwittingly adopts the behavior and habits of those with whom he associates: a friend, an interlocutor, a business partner or colleague.
That is why if a Muslim or a Muslim woman are prudent and guard their faith, they will keep away from the dubious and aspire for good. You would surely agree that modern music does contain certain elements of the prohibited. Whereas he who intends to use the permitted, should guard himself and choose that which is the most remote from the sin.
Music and musical instruments
As far as using musical instruments is concerned some theologians of the hanafit and hanbalit schools of thought expressed a judgement on that “singing and listening to music without musical accompaniment is prohibited”. This opinion is based on the statement of Ibn Mas’ud that Prophet Muhammad (may the Lord greet and bless him) said:”Singing cultivates hypocrisy in human heart”. Actually these words belong to Ibn Mas’ud and not to the Prophet, thus they cannot be regarded as a Prophetic Commandment.
Other scholars of the Hanafi and Hanbali schools of thought, as well as the theologians of the Maliki school of thought assert that “singing without accompaniment is permitted”. Theologian Wahba az-Zuhayli affirms:”This opinion is obviously more correct”.
The theologians of the Shafi’i school of thought express the following opinion:”Singing and listening to songs without instrumental accompaniment is not advisable, although it is not prohibited (haram)”. They refer to the adduced hadith transmitted by ‘Aisha (may Allah be pleased with her):” I had two servant girls who sang. Once Abu Bakr looked in at our house and on hearing them singing he exclaimed:”Satan’s pipe is in the house of God’s Apostle!” The Prophet said:”Leave them! Verily, we have feast days”. In addition to this hadith there is an authentic statement of the second pious caliph ‘Umar (may Allah be pleased with him) who said:”Singing is the food of a traveller”[21].
Imam al-Ghazali asserts in his book “Ihya ‘ulum ad-din” that “scholars are unanimous (al-idjma’) that singing without instrumental accompaniment is permitted (halal)”.[22]
As far as musical accompaniment is concerned most theologians of the four main philosophical and legal schools of fiqh (the Hanafi’is, the Hanbalis, the Malikis, the Shafi’is) believe that instruments which lend an entertainment character to singing are prohibited (haram). This category includes wind-instruments and the strings. The scholars base this opinion on the following hadith:”Verily, my followers will give forth to peoples (akwam) who will permit alcohol, pork, silk and stringed instruments” (the holy ahadith from al-Bukhari). In another hadith, which the fakihs refer to, Prophet Muhammad (may the Lord greet and bless him) said:”Verily and undoubtedly, there will appear people among my followers who will drink alcohol and name it by another name and women will sing and play stringed instruments above their heads” (the holy ahadith from Ibn Madj).
Those theologians, who considered the strings to be prohibited, referred to the following ayah:”Some there are who would gladly pay for a frivolous tale, so that in their ignorance they may mislead others from the path of Allah and make fun of it. For these We have prepared a shameful punishment” (the Holy Qur’an, 31:6). Ibn ‘Abbas affirmed that under “frivolous tale” “al-malihs” (theatres, entertainment places, musical instruments) were meant. Those who referred to the ayat in order to prove the inadmissibility of music, made the following conclusion: stringed instruments amuse people and distract them from performing the obligatory prayers as well as lead to wasting money.
Imam Malik, the theologians of the Zahiri school of thought and many followers of sufi’ism (at-tassawwuf) permitted singing even with the accompaniment of wind-instruments. This opinion was shared by some prominent companions of the Prophet such as Ibn ‘Umar, ‘Abdullah ibn Dja’far, ‘Abdullah ibn Zubayr, Mu’awiya, ‘Amru ibn ‘As, as well as by the representatives of the next generation of Muslims (at-tabi’un) including Sa’id ibn Musayib, etc.[23]
As for dancing with disgraceful and rhythmic movements, it is prohibited (haram), and those who affirm that it is permitted (halal), have gone astray from the right path (fassik)[24].
The canonically admitted singing with the accompaniment of the tambourine at the wedding ceremony or on religious feasts is permissible. This statement is based on the following utterance of Prophet Muhammad (may the Lord greet and bless him):”Announce your marriage and beat the tambourine” (a hadith from ‘Aisha; the holy ahadith from Ibn Madj).
The scholars transmit that imam Malik and the fakihs of the Zahiri school of thought[25] regarded singing with the accompaniment of stringed instruments as permissible. As for wind-instruments the scholars of Medina and some theologians from among the Shafi’is announced them permissible. The grounds for such opinion are provided by the fact that all ahadith indicating the impermissibility of singing are not authentic. An Islamic scholar al-Faqkhani wrote:”I haven’t seen either in the Holy Qur’an or in the Prophet’s authentic Sunna any prohibition on musical instruments (amusements, games, entertainment).Verily, people make up their judgements relying on the general meaning of words, but they do not present clear arguments in favour of it”[26].
In conclusion let us adduce the words of a prominent theologian and fakih Wahb az-Zuhayli:
“Verily, folk songs calling for generosity and diligence cannot be prohibited, provided that men and women are separated from each other and women observe certain norms in their appearance (veiling all parts of the body except the face and the hands). As for the songs that call for the sinful and base, they are undoubtedly prohibited. Even those who regard singing as permitted, agree with the last share statement. And how much abomination and disgrace we witness today on the radio and TV!..
Undoubtedly, in our time we had rather reject listening to music, for it is dubious from various aspects. A hadith clearly says that a true believer stops at the verge of the dubious. He who keeps astray from the dubious preserves the purity of faith and dignity, whereas he who “flutters” above the territory of the dubious, may find himself within the field of the prohibited. Yet there is no offence if man listens to music in case of spiritual and psychological troubles”.[27]
At the end of the canonical research paper on the correspondance of music to Islamic canons that is usually interpreted incorrectly and narrow-mindedly we adduce a general comment from the book “The ahadith encyclopaedia. Six collections of authentic ahadith”:
“Music is neither absolutely prohibited nor absolutely permitted. Looking at the issue objectively and rationally it is impossible to assert that the ahadith, which obviously state its permissibility, have another meaning (ta’wil); it is impossible to say either that they appeared earlier than the ahadith prohibiting music (nasih wa mansuh). On the other hand, one can’t help mentioning that the ahadith prohibiting music are weak and unauthentic. Yet we know that hadith history (‘ilm al-hadith) contains the following rule: if there are more than one unauthentic hadith on an issue they strengthen each other and if they account for a considerable number, they may approach the degree of partial authenticity (hassan li gayrihi).
When studying the texts of ayat and ahadith on the issue one should not adopt the approach of mutual exclusion, for every hadith is relevant in every specific case. One should take into account both the first and the second group of the ahadith. The vast majority of Islamic scholars followed this path: they rather stipulated for the conditions on which music becomes permitted or prohibited than regarded it as such either permitted or prohibited.
There is an interesting statement of one of the most prominent scholars of the 20th century Bediuzzaman Said Nursi[28] on the subject. Taking into consideration the opinions and conditions stipulated for by earlier scholars he gives a rather audacious interpretation of the issue. Said Nursi believes that human soul is to a certain extent in need of music:”Just as people need Truth, they need pleasures. Yet the latter should account for no more than one fifth”. Said Nursi also said:”The sounds and voices awoking in man loftiness and love for God are permitted (halal). Whereas those sounds that arouse grief, loneliness, despair, selfishness or animal passion are prohibited (haram). If the permissibility or impermissibility of something is not clearly defined by Shariat, it is defined by the inner state of man and by its impact on his behaviors”.
Man should spend the greater part of his time and force on cognizing the Creator, the essence of life and strengthening faith. Yet man is not an angel. The Lord has laid in his nature the need for amusements and pleasure, thus, it should be satisfied within the limits of religious laws. At the same time it should not exceed one fifth of the whole time and strength given to man by the Creator.
One of the Prophet’s companions Abu Darda once said:”Sometimes I give a rest to my heart by means of that which is not as lofty and pious. And I do it in order to be more diligent and intent and in order to make more and more efforts in achieving the Truth”.[29]
I beg God, He is the Compassionate and the Merciful, to accept this work which has been produced only with the hope for His kindness and forgive me my probable mistakes and sins, for the only intention I had was to bring good to people who follow His path, He is worshipped by everyone and everything that is in heaven and on earth.
[1]Al-Qardawi Y. Fatawa mu’assyra. Volume 1, p. 688.
[2] Al-Qardawi Y. Al-halal wa al-haram fi al-islam [The permitted and the prohibited in Islam]. Beirut: al-Maktab l-islami, 1985, p. 273.
[3] The attitude to music and singing in the Abrahamic tradition is ambivalent. Neither the Old Testament nor the New Testament contain any injunctions directly encouraging or prohibiting music. Yet music and religious singing has always been used at religious rituals of worshipping the Lord in order to proclaim His complete Power and Mercy. The Psalms of the Old Testament are great hymns in honour of the Creator:”It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O most High” (Pss. 92:1); O come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms (Pss. 95:1,2), etc. Various musical instruments were also used (a trumpet, a harp, a lyre, a dulcimer, a tambourine etc.), “which David the king had made to praise the Lord ... when David praised by their ministry” (2 Chr. 7: 6).
The New Testament mentions playing on musical instruments and singing in connection with the birth of Jesus (peace be upon him) and religious rituals. Thus, all passages mentioning music and singing in the Bible, as a rule, are connected only with praising the Lord. Yet the Bible imposes neither direct prohibition on religious music nor encourages it. Music mostly served as the fulfilment of the following apostolic commandment:”Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Col. 3:16).
[4] See: Al-Qardawi U. Fatawa mu’assyra. Volume 1, p. 689.
[5] Lahw al-hadith (Arab.) - an amusement of speech, the merriment of speech.
[6]‘Ali ibn Ahmad ibn Hazm (994-1063) was a theologian and the fakih of the Zahiri school of thought, a poet and a historian from Andalusia. The author of many works, including “Al-fasl fi al-milal wa al-ahwa’ wa an-nihal” and “Tawk al-hamama”.
[7] Fassik (Arab.) is he who has gone astray from the right path.
[8] Muhsin (Arab.) – generous, pious.
[9] See: Al-Qardawi Y. Fatawa mu’assyra. Volume 1, p. 689; the same author. Al-Halal wa al-haram fi al-islam. P. 275.
[10]See: Al-Qardawi U. Fatawa mu’assyra. Volume 1, p. 690.
[11]See: Al-Ghazali M. Ihya ‘ulum ad-din [The resurrection of the sciences on faith]: 6 volumes, Beirut: al-Hayr, 1994, volume 2, p. 378.
[12]S Abu Hamid al-Ghazali (1058-1111) – an outstanding theologian, a sufi. He was born and died in the city of Tusa (Horassan). The follower of the imam “of two sacred places” (Mekka and Medina) al-Djuwayni. Among his main works are “Ihya ‘ulum ad-din”, “Al-munkyz min ad-dolal”, “Al-iktissad fi al-i’tikad”, “Al-asma’ al-hussna”, “Al-walaydiya”.
[13]S Al-Ghazali M. Ihya ‘ulum ad-din. Volume 2, p. 394.
[14]S Prophet Muhammad (may Allah greet and bless him) said:”Verily, God does not look at the overt manifestation [of obedience to Him] or your riches, but at your hearts and deeds” (a hadith from Abu Hurayra; the holy ahadith from Muslim and Ibn Madj). See: As-Suyuty Dj. Al-djami’ as –sagyr. P. 114, hadith В№ 1832, “sahih”.
[15]S Al-Qardawi Y. Fatawa mu’assyra. Volume 1, p. 690.
[16]S A quotation from: Al-Qardawi Y. Fatawa mu’assyra. Volume 1, p. 690.
[17]SAbu Bakr ibn al’Arabi (?-1148)- a theologian from Andalusia. His most eminent works are “Ahkam al-qur’an” and “Al-‘awassym min al-kawassym”.
[18]S Al-Qardawi Y. Fatawa mu’assyra. Volume 1, p. 691.
[19]S“Believers, wine and games of chance, idols and diving arrows, are abominations devised by Satan. Avoid them, so that you may prosper” (the Holy Qur’an, 5:90). Prophet Muhammad (may Allah greet and bless him) said:”Damned be alcohol itself, as well as he who drinks it, entertains at it, sells it or buys it, produces it or transports it, he who is given it as well as he who lives on the money obtained from it” (a hadith from Ibn ‘Abbas and Ibn ‘Umar; the holy ahadith from Ahmad, at-Tabarani, Abu Daud, al-Hakim, etc.). See: Az-Zahabi S. Kitab al-kabair [The book of great sins]. Cairo: as-Salyam, 1985, p. 118.
[20]S Al-Qardawi Y. Al-halal wa al-haram fi al-islam. P. 276.
[21] See: Az-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volume 4, p. 2664-2667; ash-Shawkyani M. Neyl al-avtar. Volume 8, p. 101-110; Djanan I. Hadith ansiklopedisy. Kutub sitta. Volume 10, p. 512-514.
[22]S See: Ash-Shawkyani M. Neyl al-avtar. Volume 8, p. 106.
[23]S Az-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volume 4, p. 2665.
[24]S He who says that the prohibited (haram) is permitted (halal) loses his faith and automatically becomes an infidel (kyafir). Whereas he who performs the prohibited and knows about its unpermissibility, has gone astray from the right path (fassik). In our case a man who calls permissible the prohibited becomes a “fassik” due to the fact that the prohibition on dancing, according to the Holy Qur’an and the Sunna, is not as strict.
[25]SThe Zahiri school of thought (az-zahiriya) functioned in the 10-12th centuries. It was founded by fakih Daud ibn ‘Ali al-Asfahani (?-883). It functioned in Irak, Andalusia, Horassan. Ibn Hazm al-Andalusi (994-1063) made the greatest and the most significant contribution to the development of the theologiacl-legal doctrine of the zahirit school of thought.
The theologiacl-legal doctrine of the zahirit school of thought was based on the “overt” (az-zahir), literal understanding of the Holy Qur’an and the Sunna, denying their allegoric meaning; it denied all forms of the logical-rational methods of fiqh (ra’y): kiyas, istihsan, zarai’, massalih mursalya, etc. In case of the lack of a direct explanation in the Holy Qur’an and the Sunna, the Zahiri theologians referred to idjma’, the opinion on a certain issue shared by all scholars who lived exclusively in the time of Prophet Muhammad’s companions (sahaba). If such approach could not be implemented the settlement of the issue was based on the principle of the permissibility, according to the qur’anic ayah:”He created you for all that the earth contains” (the Holy Qur’an, 2:29).
One of the objective reasons of the gradual decree and disappearance of this school of thought became its incompatibility with one of the basic principles of Shariat – a flexible approach to the problems and issues of the unstable world; this approach, however, was provided by such methods as kiyas, istihsan, zarai’, massalih mursalya, etc. (See: Al-mu’djam al-‘arabiy al-asasiy. P. 313, 808, 811; Rashad Hassan Halil. At-tashri’ al-islamiy [Islamic law]. Cairo, 1994, p. 244-249.
[26] A quotation from: Az-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volum 4, p. 2666.
[27]SAz-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volume 4, p. 2666, 2667.
[28]SSaid Nursi (1876-1960) – an outstanding Islamic theologian and philosopher of the 20th century. Born in a turkish village Nurs. Was given the name Bediuzzaman (“the miracle of the time”). His theological works are united in complete works “Rissale-i Nur”.
[29]S Djanan I. Hadith ansiclopedisy. Kutub sitta. Volume 10, p. 513, 514.
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