Is it haraam to draw in Islam? Part 2

Question:

As-salamu `alaykum, respected scholars. Is it permissible in Islam to draw pictures of animals and people? I know that drawing pictures of the prophets is haram. Jazaka Allahu khayran. Answer: Wa `alaykum as-salamu wa rahmatullahi wa barakatuh. In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. Dear brother Mustafa, many thanks for your question that discloses a keen desire to acquire knowledge and to abide by the ethics and teachings of your religion. First, we would like to state that there is nothing wrong in drawing as long as the images do not depict nudity or any other form of indecency. Also, the picture or image should not be revered or glorified. The detested pictures and images are only those which are worshiped and venerated. Within these restrictions drawing humans, animals, nature scenes, and so on is permitted. What is prohibited is making a statue or a sculpture of a living being that has shade (depth or is three dimensional). In his response to your question, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto,Ontario, Canada, stated: It is not haram to draw such pictures for the purpose of education through illustration. The intent of the law prohibiting images was that in pagan times, it was a direct means and way to shirk(associating other beings with Allah). In other words, these things were only forbidden because they served as direct means and avenues to shirk. Therefore, if there is not even the remotest possibility of shirk, there is no reason to consider it as haram, especially if there are tangible benefits in drawing them. It is important to keep in mind that today drawing has become a very powerful medium of communication. For this reason, Muslims cannot simply afford to neglect this vital medium of communication; if they do, they only do so at their own peril. Therefore, as long as you are drawing pictures for the purpose of education or as a medium of communication there is no need to consider it sinful or haram (forbidden). May Allah help us to see the intents and purpose of the Divine Laws and thus, practice them with understanding. Ameen.    http://www.onislam.net/english/ask-the-scholar/muslim-creed/177186.html

Is it haraam to draw in Islam? Part 1

Question:

Is it haram to draw portraits or beings? What is the Islamic view on drawing?

Answer:

In The Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, thank you very much for having confidence in us, and we hope our efforts, which are purely for Allah's Sake, meet your expectations. 
 
We’d like first to state that there is nothing wrong in drawing as long as the images do not depict nudity or other indecent representations. Also, the picture or image should not be revered or glorified. The detested pictures and images are only those, which are worshiped and revered.

Within these restrictions drawing humans, animals, natural scenes, etc. is permitted. What is prohibited is making a statue or a sculpture of a living being that has shade (depth or three dimensional).

Here, we’d like to cite for you the following Fatwa:

"One may draw pictures of people, animals, etc. as long as they don’t depict anything against Islamic guidelines. It is important to understand that Muslims don't replicate 'images' because they believe that on the Day of Judgment, they will be asked to put a soul in the 'images' they made, challenging Allah’s creation. Also, they don't replicate 'images' believing that the Angels will not enter their houses. This is based on several authentic Hadiths of Prophet Muhammad, peace and blessings be upon him.

 

However, in the Arabic Language, what we call Sourah or commonly translated as 'image' can mean several things, and in the context of the prohibition, it means a statute or a sculpture of a living being that has shade (depth or three dimensional) and not a photographic picture.

Therefore, while statutes are prohibited, pictures in magazines, televisions, newspapers, books, computers, drawings, etc. are allowed. Such pictures can however be prohibited if they depict nudity or other indecent representations. But even being allowed, they should be done when necessary and not to pass time."

 

Allah Almighty knows best.

http://www.onislam.net/english/ask-the-scholar/arts-and-entertainment/drawing-and-photography/175773-drawing-from-an-islamic-perspective.html?Photography=

Is Yoga haraam in Islam?

Question

Before some days ago I went a meditation course. I was facing some problem like anger resentment etc. I got a lot of benefit from meditation. I practice meditation regularly. My meditation is based on imagination. I don't say any mantras. To meditate I close my eyes and take deep breath some times. Then I think positive something. But we know meditation is very closed with Hinduism Buddhism. Now my question is that Can I practice meditation to get mind and health related benefits? Is it lawful or unlawful for Muslims. I ask you also about yoga. Does Islam permit practicing yoga as exercise? Please give me full information about yoga and meditation.http://www.facebook.com/group.php?gid124698768336&r361014dd&refid46 Please click above to join my islamic group on fb. I will give message all of my group members about your online university insha Allah. Jajakallah khair

Answer

Before answering your question, let us consider the facts:

1) Yoga is a deep rooted discipline which has been practiced in India, as we are told, for almost 5000 years. Over the years, it has assumed various forms and shapes. If we can consider one thing as central to all of them, it is perhaps a discipline to control the mind and body, which helps its practitioner to lead a life that is at once in harmony with his own inner self and the environment. If this is the core outcome of yoga, there is nothing un-Islamic about it-- as long as one stays clear of questionable methods.

2) Not everything in Hinduism is contrary to Islam. Hinduism is definitely a great religious tradition with a deep spiritual and intellectual legacy. Muslims ought to look at it through the discriminating lens of the Qur'an. The Qur'an teaches us that God has guided all nations on the face of the earth through revelations communicated to prophets speaking different languages. We are only being fair to consider the Hindu Vedas as containing these revelations, albeit in a modified form.
3) The Prophetic Wisdom teaches us that wisdom is the lost article of the believer; so he must adopt it as his own, wherever he finds it.

4) Muslims are to shun at all costs the polytheistic practices, wherever he finds them. But having said this, it is a travesty of truth to consider all of Hinduism as being polytheistic or pagan. We should rather accept the verdict of the Muslim scholar of Hinduism, al-Biruni, often referred to as the pioneer of comparative religion, as he says, "The Hindus believe with regard to God that he is one, eternal, without beginning and end, acting by free-will, almighty, all-wise, living, giving life, ruling, preserving; one who in his sovereignty is unique, beyond all likeness and unlikeness, and that he does not resemble anything nor does anything resemble him."

5) Furthermore, the Qur'an does not sanction racism, xenophobia, or discrimination; rather it orders us to be just and fair in judging others, including all peoples and their cultures. Allah says,
"O you who have attained to faith! Be ever steadfast in your devotion to God, bearing witness to the truth in all equity; and never let hatred of any-one lead you into the sin of deviating from justice. Be just: this is closest to being God-conscious. And remain conscious of God: verily, God is aware of all that you do." (Qur'an: 5:8).

6) Therefore, historically, Muslims flourished only when they successfully incorporated the best in other cultures and traditions, while rejecting that which were destructive and antithetical to the Qur'anic world view.

7) Yoga has been practiced by millions of people all over the world; its benefits have been scientifically established beyond doubt.

8) At the same time, there are many forms of yoga. Those that contain a lot of chanting and mantras --especially in a language you don't understand --are to be avoided. Focus on those that incorporate physical movements, relaxation exercises, flexibility, stretching, etc.

In light of the above, there is no reason for Muslims not to make use of Yoga as long as they are clear in their minds of their firm belief in the unity and oneness of God. Islamic institutions should not shy away from incorporating exercise regimens such as yoga into their programs--especially beneficial with our aging populations.

http://askthescholar.com/AskTheScholar2.aspx?q=2806

Is watching television haraam?

Question:

What is the ruling for watching television? Do cartoon programs have a different ruling?

Answer:

The ruling for watching television depends upon what is being viewed.

If the viewer is viewing unlawful images or watching programs with an un-Islamic content, then it is unlawful for him to do so. On the other hand, if he watches permissible programs such as educational programs or the news, then it is lawful.

Cartoons have nearly the same ruling: If they contain unlawful scenes, then it is forbidden to watch them; otherwise watching them is permissible.

And Allah knows best.

http://en.islamtoday.net/quesshow-8-970.htm

What's Islam say about dancing?

Question:

As-salamu `alaykum. Is dancing prohibited in Islam? That is, dancing with a group of people like bhangra, by oneself, or dancing with females. Thank you for your time. Jazaka Allahu khayran. Answer: Wa `alaykum as-salam wa rahmatullahi wa barakatuh. In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. Dear questioner, we would like to thank you for showing keenness on learning the teachings of Islam, and we appreciate the great confidence you have in us. We hope our efforts meet your expectations. Islam is a religion of moderation and does not approve of either extremism or negligence. It does not prevent people from having entertainment; however, it provides the rules that regulate this entertainment. At the same time, Islam does not tolerate any kind of entertainment that contains haram (unlawful) or even leads to haram behavior. Dancing can be either between women, between men, or mixed between both sexes. It is allowed for women to dance together unless it involves revealing any of the woman’s `awrah – that is, the parts of the body between the navel and the knee – in front of other women. It is also allowed unless the dancing means that mandatory obligations will not be carried out or if it coincides with unlawful acts. In this regard, Dr. Su’ad Salih, professor of Fiqh (Islamic jurisprudence) at Al-Azhar University , states: Islam is a religion of moderation; it does not prevent singing and dancing, but it forbids anything that stimulates people’s desires, whether it be among men or women. Women are supposed to observe good manners if they dance in front of other women. They should not exceed the limits by doing anything that stimulates desires and incites evil. There are many cases where women are tempted by other women. However, if a woman dances in front of her husband, then there is no restriction, as it is a way of cementing relations between spouses – and this a key pillar of establishing the Muslim family. Moreover, Dr. Salim Ahmad Salamah, Dean of the Faculty of Usul Ad-Deen at the Islamic University, Gaza , adds: It is permissible for women to dance and sing as long as there are no males around. In addition, the words of the song should be free from any foul words or vulgarity. Thus, as long as the words of the song are pure and clean and there are no males, there is nothing wrong in dancing. By analogy, men are allowed to dance together as long as they cover their `awrah (the parts of the body between the navel and the knee) and there is no fear of temptation. Men and women dancing together is absolutely haram in all cases, except when a wife dances in front of her husband. The reason behind this prohibition is that with mixed dancing bodily contact is close and improper sexual desires are aroused. This has been strictly forbidden by Islam in an attempt to block the way against evil. If men and women were permitted to dance together, a lot of haram acts could occur. That is why mixed dancing is not allowed. http://www.onislam.net/english/ask-the-scholar/arts-and-entertainment/singing-and-music/175634.html?Music=

Is music haraam or halaal? Part 2

Question:

Assalamualaikum Shaikh I have a few questions I hope you can help me with. First of all is it disliked to listen to nasheeds when you do not understand the meaning of them? Like if the nasheed is in arabic but you know that it is praising Allah and honoring the Messenger (pbuh)? Secondly I understand when you say that we can acknowledge birthdays as long as we do not go overboard but I have heard that the celebration of birthdays may have pagan origins is it still okay to celebrate them and give greetings and such?Thank you so much for your help and may Allah reward you greatly.

Answer:

In regard to your question on nasheeds, I cannot do any better than citing one of my earlier answers on a similar question:

"I don't believe that music in itself is considered haram (prohibited); it is just like all other forms of entertainment; the haram of it is haram, and the halal (permissible) of it is halal. How can Islam prohibit all forms of music when it is based on balance, and harmony and has a sound nature?

Islam forbids music that contains themes or messages that are profane, immoral, and degrading to the human spirit. So any music that falls into this category shall be considered haram. On the other hand, any music that uplifts the human spirit, and contains noble and ethically sound themes is considered permissible.

Having said this, we must also point out the following:

If a person is addicted to music in such a way that he is distracted by it from fulfilling his important religious duties or other obligations, it shall be considered haram for him to listen to it.

So we cannot say that qawali itself is considered haram, for it contains noble themes of praising Allah and the Prophet (peace and blessings be upon him). However, I must also point out that sometimes they border on excessive veneration in praising the Prophet (peace and blessings be upon him); so we must be careful of such tendencies, but this should not prevent us from benefiting from those parts of qawali that are sound and uplifting.

Now coming to the final point, whether we are allowed to listen to Western music, let me state: We are allowed to listen to any type of music that fulfills the following criteria:

1. Its message is noble and ethically sound in Islam;

2. It is not addictive or distracting from one's important duties or obligations;

3. It is not over-done; in other words, one must never indulge in it except as an occasional outlet, for a believer has other important things in life that he/she must focus on, so do not use it except as an occasional outlet or diversion. As reported in tradition, 'You should have occasional outlets!"
As for birthdays, it cannot be declared as haraam, if it is simply practiced as a custom. According to the rules of jurisprudence, unlike acts of worship, people are free to innovate customs, as long as they do not violate any of the fundamental principles of shari'ah. Thus, we see all sorts of customs practiced in Muslim countries, which are not condemned by scholars. For even in Saudi Arabia, which is highly puritanical in its doctrines, they continue to celebrate the birth of their nation; it is also common for Muslims in many countries to celebrate the silver or golden jubilees of their institutions or movements. However, it is important to point out that any such celebrations should be free of any un-Islamic practices and wastage.

http://askthescholar.com/question-details.aspx?qstID=11863

Is music haraam or halaal? Part 1

Okay I myself am quite confused on this issue. Because there's numerous conflicting fatwas and views. Right now I'll just post a fatwa from Yusuf Al-Qaradawi.

Quesion:

As-Salamu `alaykum! In his fatwa " Does Islam Go against Laughter? ", Sheikh Yusuf `Abdullah Al-Qaradawi stated that when Abu Bakr As-Siddeeq (may Allah be pleased with him) tried to stop two young girls from singing in the Prophet’s house, the Prophet (peace and blessings be upon him) told him: 'Let it be, for we are now in the feast.' However, Sheikh Qaradawi did not refer to the following hadiths: Ibn Mas`ud (may Allah be pleased with him) used to swear by Allah that the ayah "And of mankind is he who purchases idle talk to mislead (men) from the Path of Allah . . .” (Luqman: 6) referred to singing. Abu ‘Amir and Abu Malik al-Ash`ari (may Allah be pleased with them) reported that the Prophet (peace and blessings of Allah be upon him) said: “Among my Ummah will be those who make permissible al-hira (adultery), silk, khamr and musical instruments . . .” (Reported by al-Bukhari; see al-Fath, 10/51). Anas (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “In this Ummah there will be punishments of earthquakes, showers of stones and deformity (transformation into animals); that will be when the people drink khamr, listen to female singers and play musical instruments.” (See al-Silsilah as-Saheehah, 2203; attributed to Ibn Abid-Dunya, Dhamm al-Malahi; the hadith was narrated by at-Tirmidhi, no. 2212). Also, Sheikh Qaradawi did not mention the following facts: It is reported in a Sahih hadith that the Prophet's laughter was never more than a smile. (Reported by Ahmad) According to another hadith, he (peace and blessings be upon him) used to remain silent for long periods, and laugh little. (Reported by Ahmad) ‘A’ishah (may Allah be pleased with her) said: “I never saw the Messenger of Allah (peace and blessings be upon him) laughing so heartily that his back teeth showed; he would only smile.” (Reported by Abu Dawud) Now, don't the readers have the right to know the other side of the coin too? But then again, perhaps I am wrong about it. I would however, appreciate it, if the fatwa issuer could reply to my objections. Wassalam Answer: Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh. In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. First of all, we would like to thank you for the great confidence you have in us. We hope our efforts meet your expectations. Given that your objection revolves mainly around music and why it is permissible, here is the clarification for that in the light of fatwa issued by Sheikh Yusuf Al-Qaradawi: The whole issue of singing is controversial, whether it is with musical accompaniment or not. Some issues succeeded to gain the Muslim scholars’ agreement, while others failed. All scholars have unanimous view on the prohibition of all forms of singing and music that incites debauchery, indecency, or sin. As for musical instruments, given the weakness of the evidence indicating that they are forbidden, the rule to be applied here is the one states that all things are originally deemed permissible as long as there is no Shari`ah text that prohibits them. Singing is no more than melodious words; if these are good, singing is considered good; but if they are bad, such singing is deemed bad. Talk that contains forbidden content is prohibited. What if that talk is accompanied with rhythm and melody? Scholars agree on the permissibility of singing without instrumental accompaniment and where the content is not prohibited. This sort of singing is allowed only in certain occasions such as: weddings, feasts, welcoming a traveler, and the like. This is based on the hadith of the Prophet (peace and blessing be upon him) that states: “He (peace and blessings be upon him) asked, ‘Have you given the girl (i.e., the bride) anything as a present?’ They (the attendants) replied, ‘Yes.’ He asked, 'Did you send a singer along with her?' 'No', said `A'ishah. The Prophet (peace and blessings be upon him) then said, 'The Ansar are a people who love poetry. You should have sent along someone who would sing: Here we come, to you we come, greet us as we greet you.'" In this case, we can say that a woman can sing only in front of women and her non-marriageable male kin. In the subject of musical instruments, scholars disagree on the matter. Some of them permit all sorts of singing, be it accompanied with musical instruments or not, and even consider it recommended. A second group of scholars permit singing only when is not accompanied with a musical instrument. A third group declare it to be prohibited whether it be accompanied with a musical instrument or not; they even consider it as a major sin. In supporting their view, they cite the hadith narrated by Imam Al-Bukhari on the authority of Abu Malik or Abu `Amir Al-Ash`ari (doubt from the sub-narrator) that the Prophet (peace and blessings be upon him) said, 'From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk (clothes), the drinking of alcoholic drinks and the use of musical instruments, as lawful.' Although this hadith is in Sahih Al-Bukhari, its chain of transmission is not connected to Prophet Muhammad (peace and blessings be upon him) and this invalidates its authenticity. Ibn Hazm rejects it for that very reason. Moreover, the sub-narrator, Hisham Ibn `Ammar is declared ‘weak’ by many scholars of the Science of Hadith Methodology. Besides, this hadith does not clearly prohibit the use of musical instruments, for the phrase 'consider as lawful,' according to Ibn Al-`Arabi, has two distinct meanings: First: Such people think all these (the things mentioned) are lawful. Second: They exceed the proper limits that should be observed in using these instruments. If the first meaning is intended, such people would be thus disbelievers. In fact, the hadith in hand dispraises the manners of a group of people who indulge themselves in luxuries, drinking alcohol and listening to music. Therefore, Ibn Majah narrates this hadith from Abu Malik Al-Ash`ari in the following wording: "From among my followers there will be some people who will drink wine, giving it other names while they listen to musical instruments and the singing of female singers; Allah the Almighty will make the earth swallow them and will turn them into monkeys and pigs.” (Reported by Ibn Hibban in his Sahih) Conclusion on Permissibility of Musical Instruments In the light of the above, it is clear that the religious texts that stand as a basis for those who maintain that singing is haram are either ambiguous or inauthentic. None of the hadiths attributed to Prophet Muhammad (peace and blessings be upon him) is valid as evidence on the judgment of prohibition. Moreover, all these hadiths are declared ‘weak’ by the followers of Ibn Hazm, Malik, Ibn Hanbal, and Ash-Shafi`i. In his book, Al-Ahkam, Al-Qadi Abu Bakr Ibn Al-`Arabi says, “None of the hadiths maintaining that singing is prohibited are considered authentic (by the scholars of the Science of Hadith Methodology).” The same view is maintained by Al-Ghazali and Ibn An-Nahwi in Al-`Umdah. Ibn Tahir says, “Not even a single letter from all these Hadiths was proved to be authentic.” Ibn Hazm says, “All the hadiths narrated in this respect were invented and falsified.” Proofs of Those Who Maintain that Singing is Halal: First: The Textual Proofs: They base their argument on some authentic hadiths of Prophet Muhammad (peace and blessings be upon him). One of these hadiths is the following: `A'ishah (may Allah be pleased with her) narrated: “Allah’s Messenger (peace and blessings be upon him, came to my house while two girls were singing beside me the songs of Bu`ath (a story about the pre-Islamic war between the two tribes of the Ansar, the Khazraj and the Awus). The Prophet (peace and blessings be upon him) laid down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, ‘Musical instruments of Satan near the Prophet (peace and blessings be upon him)?’ Thereupon, Allah’s Messenger (peace and blessings be upon him) turned his face towards him and said, ‘Leave them.’ When Abu Bakr became inattentive, I signaled to those girls to go out and they left.” (Reported by Al-Bukhari) This indicates that these two girls were not so young as claimed by some scholars. If they were, Abu Bakr would not have been angry with them in such manner. In addition, in this hadith, the Prophet (peace and blessings be upon him) wanted to teach the Jews that Islam has room for merriment and that he himself was sent with a moderate and flexible legislation. There is also another important lesson to learn here. It draws our attention to the fact that one needs to introduce Islam to others in a good fashion, along with displaying its moderateness and magnanimity. Moreover, we can also cite as corroborating this Allah’s words that read, “But when they spy some merchandise or pastime they break away to it and leave thee standing. Say: That which Allah hath is better than pastime and than merchandise, and Allah is the best of providers.” (Al-Jumu`ah: 11) In this verse, Allah Almighty joins pastime with merchandise. He does not dispraise any of them, He just only rebuked the Companions who left Prophet Muhammad (peace and blessings be upon him) alone giving the khutbah (Friday Sermon), when they all rushed to attend to the caravan and beating of the drums celebrating its arrival. Second: In Respect of Islam’s Spirit and Basics: It is a fact that Allah had prohibited for the Children of Israel some of the good things of this worldly life as a punishment for their misdeeds. He says, “Because of the wrongdoing of the Jews, We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah's way. And of their taking usury when they were forbidden it, and of their devouring people's wealth by false pretences. We have prepared for those of them who disbelieve a painful doom.” (An-Nisa’: 160-161) Before sending Prophet Muhammad, He Almighty referred to him in the earlier scriptures as, “Those who follow the Messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul.” (Al-A`raf: 157) Thus, Islam left nothing good or sound but declared it to be halal (lawful). This is a sign of mercy to this Ummah (nation or community), moving along the line of its comprehensive and eternal message. Allah Almighty says, “They ask you (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you.” (Al-Ma’idah: 4) If we are to delve deeply into this matter, we will find that love for singing and melodic voices are almost a human instinct. We can observe an infant lying in his cradle soothed and sleeping by the sound of a lullaby. Mothers and nannies are always in the habit of singing for babies and children. Moreover, birds and animals respond to nice voices and rhythmic melodies. Thereupon, if singing is thus a human instinct, it is not for Islam to defy humankind’s instincts. Islam came to refine and promote the human instinct. Ibn Taymyiah says, “Prophets were sent to polish and discipline man’s instinct and not to change or modify it.” This is pursuant to the hadith that reads, “When Allah’s Messenger came to Madinah, he found them (i.e., the people of Madinah) celebrating two days. He said, ‘What are these days?’ They replied, ‘We used to rejoice in these days during the pre-Islamic era.’ He (peace and blessings be upon him) said, ‘Verily, Allah Almighty has given you two alternative days which are much better: these are Al-Adha and Al-Fitr days (`Eids).’” (Reported by Ahmad, Abu Dawud and An-Nasa’i) Moreover, if singing is to be considered rejoicing and play, these are not haram; this is in pursuant to the famous idea that man needs some time to relax a bit and rejoice. The Prophet (peace and blessings be upon him) said to Hanzalah who thought himself to be a hypocrite for his attendance to his wife and children and the change that affected him when he was apart from Allah’s Prophet (peace and blessings be upon him), “O Hanzalah! Part of your time should be devoted (to the worldly affairs) and part of time (should be devoted to prayer and meditation).” (Reported by Muslim) `Ali Ibn Abu Talib says, “Amuse yourselves for some time, for if hearts are exposed to too much strain, they turn blind.” Abu Ad-Darda’ said, “I refresh myself with some amusement in order to make myself stronger on the path of right.” Imam Al-Ghazali answered someone who asked him: “Isn't singing some kind of play and rejoice?” He said, “Yes. But, all that exists in this present life is mere play and rejoice. All that takes place between a husband and his wife is play, except sexual intercourse that is the direct cause of reproducing children. This has been reported from Allah’s Messenger and his honorable Companions.” In fact, leisure time is refreshing to the heart and alleviates its tensions at the same time. Excessive strain and efforts render the heart bored and blind. Amusing the self refreshes and renews its strength and vigor. One who continuously works hard at something should take a break for a while in order to restore and regain his energy and firm will lest he totally collapses in future. When one takes a break, he thus restores his strength and vigor. Only Prophets can stand absolute seriousness. Having leisure time is a form of treatment for diseases of the self, weariness and boredom. But, leisure should not be excessive. This will go against the whole issue of rejoicing hearts to make them able to go on. One who is familiar with and experienced in the nature of the human heart and self knows for certain that recreation and relaxation are necessary treatments for one’s well-being. These proofs on the permissibility of singing are extracted from the texts and rules of Islam, and these are sufficient to clarify the issue. In addition to this, the people of Madinah, who were very pious and God-fearing, the Zahiriyyah, who were very literal regarding the textual proofs, and the Sufis, who were very strict and rigid, were all quoted to have declared the permissibility of singing. Imam Ash-Shawkani says in his book “Nayl Al-Awtar”, “The people of Madinah and those who agreed with them from among the Zahiriyyah and the Sufis maintain that singing is permissible, even when it is accompanied by a musical instrument such as the lute or the flute. Abu Mansur Al-Bughdadi Ash-Shafi`i narrate that `Abdullah Ibn Ja`far saw nothing wrong in singing, and he, himself, used to compose the music for his own slaves who used to sing these melodies in his presence. This took place during the time of Commander of the Faithful, `Ali Ibn Abi Talib. Abu Ja`far Al-Bughdadi narrates the same after Al-Qadi Shurayh, Sa`id Ibn Al-Musaiyb, `Ata’ Ibn Abu Rabah, Az-Zuhri and Ash-Shi`bi.” Ar-Ruwaiyani narrates on the authority of Al-Qaffal that Malik Ibn Anas maintained that singing with musical instruments is permissible. Also, Abu Mansur Al-Furani quotes Malik as maintaining that playing the flute is permissible. Abu Al-Fadl Ibn Tahir narrates, “The people of Madinah never disputed over the permissibility of playing the lute.” Ibn An-Nahwi narrates in his “Al-`Umdah”: “Ibn Tahir said, ‘The people of Madinah showed consensus over this (issue). Also, all the Zahiriyyah maintained the same.'” Al-Mawardi attributes the permissibility of playing the lute to some of the Shafi`i followers and students. This has been narrated also by Abu Al-Fadl Ibn Tahir after Abu Ishaq Ash-Shirazi; and it is narrated by Al-Isnawi after Ar-Ruwaiyani and Al-Mawardi. Again, this is narrated by Al-Adfuwi after Sheikh `Izz Ad-Deen Ibn `Abd As-Salam. It is also narrated after Abu Bakr Ibn Al-`Arabi. All these scholars consider singing that is accompanied by musical instruments permissible, but as for singing that is not accompanied by musical instruments, Al-Adfuwi says, “In some of his jurisprudence-related books, Al-Ghazali narrates the consensus of the scholars on its permissibility." Also, Ibn Tahir narrates the consensus of the Prophet’s Companions and those who succeeded them on this very topic. Ibn An-Nahwi states in Al-`Umdah that singing and listening was deemed permissible by a group of the Companions and the Followers. Conditions and Terms: There are some conditions and terms that should be observed regarding listening to singing, as follows: 1. Not all sorts of singing are permissible. Rather, the permissible song should comply with the Islamic teachings and ethics. Therefore, the songs praising the tyrants and corrupt rulers disagree with Islamic teachings. In fact, Islam stands against transgressors and their allies, and those who show indifference to their transgression. So, the same goes for those songs that imply giving praises to such attitude! 2. Also, the way the song is performed weighs so much. The theme of the song may be good, but the performance of the singer – through intending excitement and arousing others’ lusts and desires along with trying to seduce them – may move it to the area of prohibition, suspicion or even detest. The Glorious Qur’an addresses the wives of Prophet Muhammad (peace and blessings be upon him) saying, “O you wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech." (Al-Ahzab: 32) So, one has to show caution to music when there is softness of speech accompanied with rhyme, melody, and special effects! 3. Singing should not be accompanied with something that is prohibited such as alcohol, nakedness, mixing of men with women that is common in pubs and nightclubs, etc. 4. Islam has declared excessiveness as prohibited in everything. The same goes for excessiveness in leisure and recreation even though these things are permissible ! This indicates that the emptiness of the mind and heart has to be observed and tackled during man’s short-term life. One should know that Allah Almighty will ask every one about his life and his youth in particular. There are some things in which one is to be his own judge and Mufti. If there is some kind of singing that arouses his own lust or desire, and takes him away from the real life, he should avoid it then and block that very gate from which the winds of trial and seduction may come and erase his religion, morals and heart. If he does this, he will live in peace and tranquility. Warning against playing with the word “haram” To conclude, we address the respectful scholars who tackle the word “haram” easily and set it free in their writings and fatwas that they should observe that Allah is watching over them in all that they say or do. They should also know that this word “haram” is very dangerous. It means that Allah’s Punishment is due on a certain act or saying, and should not be based upon guessing, whims, weak Hadiths, not even through an old book. It has to be supported by a clear, well-established text or valid consensus. If these last two are not found, then we revert the given act or saying to the original rule: "permissibility governing things". We do have a good example to follow from one of our earlier pious scholars. Imam Malik (may Allah be pleased with him) who said: “It was not the habit of those who preceded us, the early pious Muslims, who set good example for the following generations, to say, 'This is halal, and this is haram. But, they would say, ‘I hate such-and-such, and maintain such-and-such, but as for halal and haram, this is what may be called inventing lies concerning Allah. Did not you hear Allah’s Statement that reads, 'Say: Have you considered what provision Allah has sent down for you, how you have made of it lawful and unlawful? Say: Has Allah permitted you, or do you invent a lie concerning Allah?” (Yunus: 59) For, the halal is what Allah and His Messenger made lawful, and the haram is what Allah and His Messenger made unlawful http://www.onislam.net/english/ask-the-scholar/arts-and-entertainment/singing-and-music/174840.html?Music=

Are we allowed to write ficticious stories?

Question:

I am a comedy writer, a stage performer, a director, and a dramatic actor. I read a hadîth in which the Prophet spoke of woe on a person who makes others laugh by speaking lies. I stopped all of my activities and now look forward to you for fatwâ on comedy writing.

Answer:

Al-Salâm `Alaykum wa Rahmah Allah wa Barakâtuh.

The hadîth that you mention is referring to the telling falsehoods about supposedly true events. This could be by changing the facts about something that actually took place or by imagining something that never took place and then telling others that it had actually occurred. The actual forbidden act is to tell others of false and untrue events.

However, if you imagine a story which is known to your readers or listeners to be ficticious , this is not the same as telling lies. This is only an expression of your imagination.

I hold the opinion that it is permissible for you to write comedy stories, particularly if you aim to use them to highlight moral behaviors and for other positive objectives.

Our Islamic nation is in need of intellectual and artistic activities that promote decent values. By doing so, you are in fact providing a lawful alternative to the bad and immoral messages that are so widespread in the arts these days.       

http://en.islamtoday.net/quesshow-7-948.htm

Here's another similar question:

I had been reading some novels that were written with an Islamic outlook. I was impressed by them and recommended them to a friend of mine. When he heard me praising these novelse, he said to me: "Don't you know that fiction is unlawful, becuase it is a type of lie and lying is forbidden?" Please inform me of whether or not what my friend said is true.

Answer:

With respect to fiction as a literary form, it does not constitute a form of lie. The reason for this is that the fictitious narrative does not fall under the category of an allegedly factual “report”. It is more akin to citing parables. The reader is fully aware that the author is not intending to impart a strictly factual account of something that actually took place. The author is merely telling a tale to bring some meanings across to the reader.

Even though the individual events mentioned in the narrative may be everyday events, it is not necessary that they actually took place with the same details and in the same sequence with the same individuals that they occur in the story.

And Allah knows best.

http://en.islamtoday.net/quesshow-7-1873.htm