What is Imam Ali’s perspective in respect to the Quran?

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In the eyes of Imam Ali (as), the Quran holds a tremendous position. Some of the qualities he has attributed to this divine book have been collected in Nahjul Balaghah. A brief list of the qualities he has mentioned in regards to the Quran have been summarized as: an advisor who never deceives, the best of guides, the one who speaks the truth, the strongest and most dependable source of refuge and support, a cure, the source of knowledge, the highest form of prosperity, that which gives life to and enlightens the heart, the best means of intercession, the most complete and comprehensive book, etc.

Imam Ali (as), the greatest disciple of the Quran and the Holy Prophet (pbuh), had continually mentioned in his speech, sermons, and letters (now collected in Nahjul Balaghah) the innumerable qualities of the Quran. Through these means, he informed the people of the values encompassed within it and encouraged them to understand the immense status of this divinely inspired book. His dedication to the message of the Quran can be observed up until the very last moments of his life. In his will he urges his descendants to sacrifice all that which they posses in the way of the Quran and its message. In that will he states: “(Fear) Allah (and) keep Allah in view in the matter of the Quran. No one should excel you in acting upon it.”[1]

The emphasis placed upon this divine book tells us how significant Imam Ali (as) considered it. In describing the Quran, the following qualities have been mentioned in the words of Imam Ali (as):

1. An advisor who never deceives: “And know that this Quran is an advisor that never deceives.”[2]

2. The best of guides: “(The Quran is) a leader who never misleads.”[3]

3. The one who speaks the truth: “(The Quran is) a narrator who never speaks a lie.”[4]

4. The strongest and most dependable source of refuge and support: “You should adhere to the Book of Allah because it is the strong rope, a clear light, a benefiting cure, a quenching for thirst, protection for the adherent and deliverance for the attached. It does not curve so as to need straightening and does not deflect so as to be corrected.”[5]

5. A cure: “Therefore, seek cure from it for your ailments and seek its assistance in your distress. It contains a cure for the biggest diseases, namely unbelief, hypocrisy, revolt, and misguidance.”[6]

6. The source of knowledge: “… (it contains) the springs of knowledge.”[7] In another sermon of Nahjul Balaghah, Imam Ali (as) speaks of the immeasurable amount of knowledge found in the Quran: “Allah has made it a quencher of the thirst of the learned, a bloom for the hearts of religious jurists, a highway for the ways of the righteous…”[8]

7. The highest form of prosperity: “You should also know that no one will need anything after (guidance from) the Quran and no one will be free from want before (guidance from) the Quran.”[9]

8. That which gives life to and brings joy to the heart: “It contains the blossoming of the heart…”[10]

9. The best means of intercession: “Know that it is an interceder and its intercession will be accepted. It is a speaker who is testified. For whomever the Quran intercedes on the Day of Judgment, its intercession for him would be accepted.”[11]

10. A book that is everlasting: “Then Allah sent to him the book as a light whose flames cannot be extinguished, a lamp whose gleam does not die, a sea whose depth cannot be sounded, a way whose direction does not mislead, a ray whose light does not darken, a separator (of good from evil) whose arguments do not weaken…”[12]

11. The comprehensiveness of the Quran: The Imam (as) mentions the following in regards to the comprehensiveness of the Quran: “But the Prophet left among you the same which other Prophets left among their peoples, because Prophets do not leave them unattended without a clear path and a standing ensign, namely the book of your Creator clarifying its permissions and prohibitions, its obligations and discretion, its repealing injunctions and the repealed ones, its permissible matters and compulsory ones, its particulars and the general ones, its lessons and illustrations, its long and short ones, its clear and obscure ones, detailing is abbreviations and clarifying is obscurities.”[13]

The Imam (as) also states: “In the Quran, you will discover news of those who came before you and those who will come after you, as well as the necessary rulings which you will need to live by.”[14]

In sermon 198 of Nahjul Balaghah, the Imam (as) has extensively discussed the immense value of the Quran. These eloquent and expressive words of Amir al-Mu’minin (as) effectively illustrate the Quran’s significance and the qualities it possesses, to the extent that any further explanation or commentary is rendered unnecessary.

What has been mentioned is a modest example of the qualities attributed to this divine book from the words of Amir al-Mu’minin (as), the second greatest muffasir (commentator) of the Holy Quran.

May we be guided to the straight path through adherence of these teachings.

For further information, you may refer to the following sermons of Nahjul Balaghah: 110, 183, 169, 157, 158, 133, 176, and 198.

[1] Nahjul-Balaghah, letter 47.

[2] Sermon 176 “وَ اعْلَمُوا.أَنَّ هَذَا الْقُرْآنَ هُوَ النَّاصِحُ الَّذِی لَا یَغُشُّ”.

[3] Sermon 176 “وَ الْهَادِی الَّذِی لَا یُضِلُّ”.

[4] Sermon 176 “وَ الْمُحَدِّثُ الَّذِی لَا یَکْذِبُ”.

[5] Sermon 156.

[6] Sermon 176 “فَاسْتَشْفُوهُ مِنْ أَدْوَائِکُمْ وَ اسْتَعِینُوا بِهِ عَلَى لَأْوَائِکُمْ فَإِنَّ فِیهِ شِفَاءً مِنْ أَکْبَرِ الدَّاءِ وَ هُوَ الْکُفْرُ وَ النِّفَاقُ وَ الْغَیُّ وَ الضَّلَالُ”.

[7] Sermon 176 “و ینابیع العلم”.

[8] Sermon 198.

[9] Sermon 176 “و اعلموا انه لیس على احد بعد القرآن من فاقة و لا لاحد قبل القرآن من غنى”.

[10] Sermon 176 “فیه ربیع القلب”.

[11] Sermon 176 “وَ اعْلَمُوا أَنَّهُ شَافِعٌ مُشَفَّعٌ وَ قَائِلٌ مُصَدَّقٌ وَ أَنَّهُ مَنْ شَفَعَ لَهُ الْقُرْآنُ یَوْمَ الْقِیَامَةِ ُفِّعَ فِیهِ”.

[12] Sermon 198.

[13] Sermon 1.

[14] Nahjul-Balaghah, short sayings, saying 313.

3 Things Every Muslim Couple Should Know in the Engagement Period

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  1. a520ef86dc_cute-mustlime-couple13Looking at the Other Party Before Marriage

This discussion can actually be divided into two separate and distinct categories:

(1) the look and touch before proposing to the other party;

(2) the look and touch after the proposal has been accepted;

It is well known that a man and woman who are not related to one another through a direct blood relationship or through one of the other ways (that are mentioned in the detailed books of Fiqh) are not Mahram of one another. Thus, they can not touch or look at each other without the proper covering or with a lustful or seductive glance.

Once the temporary or permanent Aqd has been performed, then the man and woman become Mahram to one another through the marriage formula and can talk, be in a secluded place with one another, hold hands, touch, hug, kiss, etc…

However, while the man and woman are talking with one another in order to get to know each other, they are not permitted to be in a secluded place together, nor have any sort of physical contact – these are all forbidden (haram) in Islam.

Once they have agreed to marry one another, the next step, in order for them to be able to talk in private, go out together for dinner or be able to touch each other, is that they must recite either the temporary or permanent Aqd. In most cases, the couple-to-be recite a Mutah, with the knowledge that within a certain time frame, they will be getting married (permanently).

The Mutah too has various conditions that must be followed, of which, we highlight the most important ones:

  • If the girl is a virgin, then she must have her parent’s approval before the Mutah can be performed.
  • The time period and the dowry (Mahr) must be specified before the Mutah contract is pronounced, otherwise it is void.
  • The parties can make conditions, such as no sexual intercourse or other conditions – these too must be made before the contract is read. However, if later on, both parties agree to change any of the conditions made, they are free to do so.
  • The contract should be recited in the original Arabic and if this is not possible, then a representative should perform the Mutah and if this too is not possible then the third option is that the boy and girl can read the translation of the contract themselves in the language which would convey the same meaning of the Arabic.
  • If the couple decides to get married permanently before the time period of the Mutah ends, the husband must “give back” or forgive the time to his wife that remains. Once this has been done, then and only then can they marry in permanent marriage. If the couple is in a temporary marriage and they then marry permanently while the temporary marriage has not ended, then the permanent marriage will be null and void, and at the completion of the time period of the temporary marriage, they will not be classified as being married to one another.
  1. The Istikhara in Relation to the Boy or Girl

One of the other incorrect philosophies that a majority of people have adhered to is the Istikhara or seeking the best from Allah (SwT) before a marriage.

Before the boy and girl even get a chance to meet one another and talk and see if they are compatible with the other, the parents will rush to their local Mawlana or Alim to perform the traditional Istikhara. If the answer comes ‘good’, then even if the boy or girl is the biggest sinner or ill-mannered person, the parents will welcome him/her into the family with open arms.

The opposite has also been seen that if the boy or girl is an upright, virtuous, and pious believer, but the Istikhara comes out ‘bad’ then they are automatically rejected with no chance to go forward.

This idea, which is so prevalent amongst the Muslim community, must be uprooted and thrown out with all other such traditional and cultural practices that have no basis in Islam.

The Istikhara is a method that has been taught and approved by our Prophet (S) and Ahlul Bait (as), however, there are many preconditions and steps that nust be followed before we rush to the Quran or Tasbih.

These stages, in relation to marriage include:

  • Speaking to the boy or girl and getting to know their thoughts, ideas and beliefs.
  • Asking friends and family members about the boy or girl. Although in Islam, backbiting or speaking bad about others is prohibited, however, the Ulama have mentioned that this is one scenario where the law is accommodated for the betterment of the family structure.
  • The many supplications (such as Dua 33 in as-Sahifah al-Kamilah as-Sajjadiyah, known as the Supplication for Seeking the Best) should be recited and the person must sincerely ask Allah (SwT) to guide his/her heart to that, which is truly the best.

If one is truly in doubt after all these stages have been exhausted, then and only then should one resort to the ‘traditional’ Istikhara.

  1. The Mahr – A Gift to the Woman

The Mahr – or dowry as it is usually translated – is one of the ways through which the woman becomes halal for the man – the other (which goes along with and is side by side) is the actual Aqd or reading of the vows.

The Mahr, which must be specified before the Aqd, is a gift to the wife and in no way can be referred to as the price or worth of the woman. By examining the Islamic traditions, we see that it is not necessary that money or gold or some physical item be given as the Mahr – rather, anything that the woman requests and the man agrees to would be considered as the Mahr.

It is for this reason that we see at the time of the Prophet (S) that a man married a woman and the Mahr was that he would teach her the Quran! There are many instances such as this in the history of the Muslims where the Mahr was either a very small amount or a non-materialistic gift.

Unfortunately, in many communities nowadays, the trend has been to set the Mahr to substantial amounts of money, jewelry, gold, and other material goods – where as in Islam, the recommended act is to have a ‘small’ or modest Mahr, such that the husband is not put into any difficulty to pay it and thus, a large Mahr is actually Makruh or highly discouraged.

According to the Scholars, if the Mahr is set to such an amount that even in the future, the man will not be able to pay it, or if the man does not have the intention to pay the Mahr, then such a marriage is a matter of doubt.

Also, it must be made clear that the Mahr is not something that one pays only in the event of a divorce, as is seen in some East Asian cultures. Therefore, the wife can even demand that this amount be paid to her before she agrees to have sexual intercourse with her husband.

The husband and wife can agree on a time frame when the amount will be paid and as it has been mentioned in the Islamic books of law, if the wife demands the money after it has become due, then it becomes obligatory on the husband to give it to her even if it means that he must take a loan. If he does not pay the money while possessing the ability, then he has committed a grave sin and will be held accountable by Allah (SwT).

In relation to the Mahr and its importance, Imam Ali ibn Abi Talib (as) has stated:

إِنّ أَحَقَّ شُرُوطِ أَنْ يُوَفّى بِهِ ما إسْتَحْلَلْتُمْ بِهِ الْفُرُوجَ

“This (the Mahr) is the most important of all the conditions through which, the private parts (intercourse) have been made lawful and permitted for you.”

We conclude the section on the importance of the Mahr with a stern warning from our Prophet Muhammad (S) about those men who refuse to give their wives that which they promised them:

مَنْ ظَلَمَ إِمْرَأَةً مَهْرَها فَهُوَ عِنْدَ اللهِ زانٍ. يَقُولُ اللهُ عَزَّ وَجَلَّ يَوْمَ الْقِيامَةِ: عَبْدِي زَوَّجْتُكَ أَمَّتِي عَلى عَهْدِي فَلَمْ تُوَفَّ بِعَهْدِي وَظَلَمْتَ أَمَّتِي؟ فَيُؤخَذُ مِنْ حَسَناتِهِ فَيَدْفَعُ إِلَيْها بِقَدَرٍ حَقِّها. فَإِذا لَمْ يَبْقَ لَهُ حَسَنَةُ أُمِرَ بِهِ إِلى النّارِ بِنَكَثَهُ الْعَهْدَ. قالَ اللهُ تَعالى: (وَأَوْفُوا بِالْعَهْدِ إِنْ الْعَهْدَ كانَ مَسْئولاً(

“The man who oppresses his wife in relation to the Mahr is considered as a fornicator in the eyes of Allah. On the Day of Judgement, Allah (Glorified and Exalted is He) will say to such a man, ‘O’ My servant! I married you to My bondservant on My promise (the Mahr) and then you were not loyal to My promise and you oppressed My bondservant!’ At this time, Allah (SwT) will take all of this man’s good deeds and will give them to her in accordance to the rights of her that he had taken (the Mahr). When there remain no more good deeds, then Allah (Glorified and Exalted is He) will order him to the hell fire with the other people who had broken their promise. Allah (Glorified and Exalted is He) has said, (And be honest in your promises. Surely the promise is something that (you) shall be questioned about.)”

a520ef86dc_cute-mustlime-couple13Written by Saleem Bhimji

What is the Suitable Age for Marriage?

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Strengthen The Marriage

Puberty is a natural phenomenon that occurs at varying ages in different individuals. Research in global human behavior seems to indicate that girls and boys who are born and live in warmer parts of the world are more likely to reach puberty earlier, than their peers living in the colder regions and climates of the world. For example, those who live in the Middle Eastern Arab countries tend to reach puberty at an earlier age compared to those who live in Northern European countries.
However, reaching the age of puberty should not be considered as the only criteria for deciding on an appropriate age for marriage. Other factors such as the overall maturity of a person, and his or her ability to discern between what is good or bad, such that his personal approval or disapproval in important decisions of life become valid, must also to be taken into consideration.

What is the Meaning of ‘Maturity’?
Like all other living beings, the human being too goes through a process of constant change and growth. This natural overall process can be seen distinctly through changes in height, weight, habits, skills, and social, economic and emotional behavior. All these patterns have been widely studied and discussed through psychology and other related sciences.
Ayatullah Khomeini (may Allah be pleased with him) has defined ‘maturity’ thus: ‘Maturity implies powerful presence of mind and intelligence in one’s dealings, one’s ability to safeguard one’s possessions from being squandered away and one’s prudence in spending in a judicious manner.’

For girls, maturity may be defined as follows: ‘A girl’s ability to manage a good life, her level of acceptance of the responsibility of motherhood and child-rearing, as well as her appropriateness in social behavior.’
From the above definitions, we can see that although one may have reached the age of puberty and according to Islamic practical laws, Salat (prayer) and Sawm (fasting) are now obligatory on him/her, but if he/she is not socially active and economically productive, then he/she may be termed as an adolescent, but not as ‘mature’.
The prime age of marriage for girls, would also depend on their mental and psychological maturity. It may be possible that in some cases by the age of 14, a girl may be mature enough to shoulder the responsibility of family-life and motherhood, but a woman of 30 may not yet be mature enough to do so!

Therefore, what is important in determining the ripe age for marriage is one’s own level of maturity and readiness, whether one has reached the legal age for marriage or not! It would be very naive to ignore geographical and regional conditions and norms, as well as the needs of the youth of the day, and such negligence could lead to many problems.
In the present world, with the greater intermingling between sexes, better nutrition, educational facilities and more awareness due to advanced mass media, children are reaching “maturity” much earlier than ever before; and considering these factors, raising the legal age for marriage for boys and girls is quite unjustifiable.

It is interesting to note that at one point of time, the British Parliament had passed a law that had set the minimum legal age for marriage of boys at 21 years, whereas the minimum permissible age for being candidate for the post of Prime Minister was 18 years! When the people raised an objection to this absurd law, the Parliament responded by declaring that it was often more difficult to manage a wife than to manage a country.

Raising the legal age of marriage and not permitting young boys and girls who are dealing with strong sexual urges, to have a healthy and safe outlet for their natural, youth-related tendencies, only leads to the spread of promiscuity and moral corruption in the society. If boys aren’t allowed to form a family before the age of 18 or 20 years; or if girls are forced to face emotional and psychological pressures due to the same reasons, then they become very prone to social and psychological problems.
Thus, we conclude that a suitable age for marriage would be the time of physical and mental maturity in a person. Islam has specified the age of physical maturity but it has not specified the age of mental maturity. Rather, it has left it open to the discretion of the parents and children themselves.

Marriage Age for Girls
The Noble Prophet (S) has said: “Virgin girls are like fruits on trees. If not plucked in time, the sun will rot them and the wind will disperse them. When girls reach maturity and their sexual instincts arise, like that of women, their only remedy is marriage. If they aren’t married, they are prone to moral corruption. It is because they are human beings and human beings are prone to making mistakes.”

There is a very subtle message in this saying of the Prophet (S). Just as there is proper timing for plucking fruits, there is a proper age for marriage, for every girl. A girl who cannot understand and shoulder the responsibility of married-life is like a raw fruit that needs to remain on the tree (i.e. her father’s home) until it ripens and sweetens. On the other hand if a girl loses the freshness of youth while yet unmarried, then she is like an over-ripe fruit that would further wither away, as the time passes.

Age Difference Between the Husband and Wife
Is there a relationship between the age gap of the husband and wife and success of the marriage?
Since there is a difference in the age of puberty of girls and boys, they don’t reach mental maturity at the same age either. Moreover, since women lose their sexual desires relatively earlier than men, a 5 to 6 year age gap between the husband and wife seems to be appropriate. With this age gap, women reach menopause when the sexual desires of men have somewhat subsided. This would add to the possibility of the success of their marriage and increase the spirit of sacrifice and intimacy between them.
If the man happens to be much older than his wife, in that case he could end up treating his wife like a daughter and the wife may think him to be more of a father than a husband. As a result there may exist lack of compatibility and friendship between the two.

On the other hand if the wife happens to be much older than the husband, she may be more of a mother to him and not be able to play the role of a wife. This could lead to indifference and anger, for, there doesn’t exist a mental and physical balance between the two. Under such circumstances they would be unable to perceive each other’s needs. So a healthy age difference between the husband and wife is very important for a happy and successful marriage.
Thus, we could conclude that the personal physical and mental state of a boy and girl are the most important criteria to decide on the appropriate age for marriage.

Witten by Mehri Zinhari

What Are the Effects of Music on the Youth? (5)

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What-Are-the-Effects-of-Music-on-the-YouthThe Other Effects of Music

 The Holy Prophet (S) said: “When my Ummat (followers) will acquire fifteen habits they will be visited by disasters:

1) When the booty will be treated as personal property;

2) and trust will become like a booty of war;

3) and charity will be (disliked) like a loss;

4&5) and man will obey his wife and disobey his mother;

6&7) and will be generous to his friend and tyrant to his father;

8) and voices will be high in the mosques;

9) and a man will be respected as a safeguard against his evil;

10) and the leader of the people will be the worst of them;

11) and men will wear silk;

12) and people will keep singing and dancing girls;

13) and will keep musical instruments;

14) and will drink intoxicants;

15) and fornication will increase;

At that time expect red storms or depression of land-mass or changing your faces like the image of animals and the victory of your enemy upon you and then you will not be helped (by Allah).” The Holy Prophet of Islam describing the signs of the Day of Judgment said: “Verily amongst the signs of the Hour is that people will neglect prayers (will not pray in the preferred time)! And will follow their desires, and will incline towards their own preferences………………… In those days, there will be people who will learn the Qur’an for other than Allah (i.e. for earning worldly benefits) and will treat the Qur’an as musical instrument (as is happening today in Islamic countries where Qur’an is recited on the radios just to entertain the listeners) and there will be people who will study religion for other than Allah (for earning prestige or wealth as is happening today when the main purpose of study of religion is to be come a good orator, so that higher and higher fees may be demanded from the audience) and number of illegitimate children will increase and people will sing the Qur’an………. and will adore musical instruments and will dislike enjoining the good and forbidding the evil………….These are the people who will be called unclean and dirty in the kingdom of heaven.”

Imam Ja’far As-Sadiq (a.s) said, “One who plays music in the house for forty days will be beset by a Satan named Fogander. Allah will cause that Satan to occupy each and every part of that person’s body. When this would happen then shame would depart from him and he would not care what he is saying nor what is being said about him. Then the Satan would blow unto him and after that his modesty would be completely destroyed. Then he would not feel ashamed even if the chastity of his women is being defiled.”

The Holy Prophet (S) said,” the playing of violin causes hypocrisy to grow in the heart in the same way as water becomes the cause of the growth of greenery.”

Imam Ali (a.s) said,” Angels do not enter the house which has wine, drum, tambourine or a flute. Even the innovations of the people of that house are not accepted and the fortunate blessings from them are taken away.”

Imam Ali Reza (a.s) said,” That person in whose house is kept for forty days a drum, flute or any other musical instrument, chess or similar things that person invokes the wrath of Allah and if that person dies during those forty days his death shall be of a transgressor and a libertine. His abode shall be Hell and what a terrible abode it is.”

The Holy Prophet (S) said,” A person who sings will be put in the group of those people on whom Allah will not look with grace on the Day of Judgement.”

The Writer’s Final Word

Dance halls are modern nurseries of the Divorce Courts, training shops of prostitution, and the graduating school of infamy and vice.”
I attack the modern dance as a reversion towards savagery. As a medical man, I flatly charge that modern social dancing is fundamentally sinful and evil. I charge that it is the most insidious of the maneuvers preliminary to sex betrayal. It is nothing more or less than damnable diabolical animal physical dissipation. Do brother and sister dance like that? Father & mother? Mother & son? I tell you the basic spell of the dance is the spell of illicit physical contact….. We doctors know trial of broken homes prove this.”

Written by A. H. Sheriff

What Are the Effects of Music on the Youth? (4)

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What-Are-the-Effects-of-Music-on-the-YouthAfter Ayats of the Qur’an, I mention here some of the traditions of the Holy Prophet of Islam (S) and Imams (a.s.) about musical sound, musical instruments, and musical parties.

Music in the Light of Traditions

Holy Prophet (S) said, “I forbid you to dance and to play the flute, the drum and the tambourines.”

Holy Prophet (S) said,” Molten lead will be put in the ears of that person who listens attentively to music and songs.

Imam Ali Reza (a.s) said,” And to listen attentively to the musical instrument (is also a greater sin )…..” manufacturing, buying or selling musical instrument is forbidden, and the profits accrued from such dealings are illegal and the transaction is also null and void. Even safe keeping of musical instrument is forbidden and to destroy them is obligatory.

Imam Ja’far As-Sadiq (a.s) said,” Allah has prohibited the manufacturing of such things which are used for harmful purpose. And the things which only create harm. Thus the manufacturing of harp, flute, chess, musical instruments, cross of crucification, idols is forbidden.”

Imam Mohammed Baqir (a.s) said: Singing is one of those sins for which Allah has reserved the punishment of Hell.

The place where songs and music are played, Allah’s wrath descends, as the following traditions say:-
Imam Ali (a.s) said,” And music and songs give rise to hypocrisy and is one of the ways leading towards poverty and hunger.
Holy Prophet (S) said,” Molten lead will be put in the ears of that person who listens attentively to music and songs.
Imam Ja’far As-Sadiq (a.s) said,” Thus to teach singing and music, to learn to play it or to receive payment for it and to indulge in any kind of musical pastime is forbidden.”
Imam Ja’far As-Sadiq (a.s) said,” Don’t enter a house in which Allah’s Blessings and bounties are turned away from the habitants of the house, at such a place neither the Supplications are responded nor the Angels come near such place.”
Imam Ja’far As-Sadiq (a.s) said,” One who has been bestowed with favours of Allah while in possession of such favours plays flute, he has been unthankful to the favours of Allah.”

Imam Ja’far As-Sadiq (a.s.) said: “Music is the nest of hypocrisy.”

 Also he said: “Music is the worst of the sounds.”

 Imam Ja’far As-Sadiq (a.s.) said: The place where music is performed, Allah does not look at its participants (with mercy).

Also the Imam (a.s.) said: “Listening to music and vain (sounds) grows hypocrisy as the water grows the plants.

Written by A. H. Sheriff

What Are the Effects of Music on the Youth? (3)

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What-Are-the-Effects-of-Music-on-the-YouthThe Quran on Music

After briefly explaining the evil effects of Music and dance, now time has come to give here some of the ayats of the Qur’an and some of the traditions of the Holy Prophet (S) and Imams (a.s.) on this subject.

Here are four Ayats of the Qur’an which forbid the Muslims from indulging into music.

“So abstain from the pollution of the idols and abstain from false vain words.” (22:30).

The Arabic word “Zoor” has several meanings which include falsehood and the musical expressions. According to Imam Ja’far As-Sadiq (a.s.) “pollution of the idols” means Chess and “Vain words” means music.
See how ‘Music’ has been joined in this Ayat with the pollution of idols”, only then you can appreciate the seriousness of the sin of Music.

“And of the people there is he who buys a ‘vain talk’ so that he may lead others astray from the path of Allah without (real) knowledge and takes it (the revelation of Allah) for a mockery for these shall be a disgracing chastisement (punishment).” (31:6).

‘Lahw’ means anything which diverts the mind from serious thinking. “Vain talk” has been interpreted by the Imam as some talk, sound or thing which diverts the attention of man from the ultimate aim of his creation; in other words makes him forget Allah and His commands. For example fictions romantic stories and such useless talks. “It includes ‘Music’, intoxicants and all such diversions.”

Imam Muhammad Baqir (a.s.) said: Music is among the things for which Allah has promised the Fire (of Hell). Then he recited the above Ayat.

“Indeed successful are the believers those who in their prayer are humble and those who keep themselves aloof from Vain (words and deeds).” (23:1-3).

‘Laghv’ (Vain words and actions): The first Imam, Imam Ali (a.s.) said that “all that is void of the remembrance of Allah is ‘Laghv’. According to other authentic traditions of Imams, ‘Laghv’ means all useless entertainment, wasteful of times among which music has been specifically mentioned. Also included in this term are vain games played just to while away the time.

“And the servants of the Merciful Allah are those………. who bear not witness to what is false, and when they pass by what is vain they pass with dignity”(25:72).

The words ‘Zoor’ and ‘Laghv’ have been explained earlier. According to the traditions of Imams (a.s.), the first part may also be translated in this way: “who do not witness what is vain”! And accordingly, it has been interpreted in the exegesis of the Qur’an as “do not listen to music.”

The following two traditions explain the second part:

Imam Ja’far As-Sadiq (a.s.) asked some of his companions: “Where are you staying?”
They replied: “With so and so, who has singing and dancing girls. Imam said: “You should have dignity.”

They thought that Imam (a.s.) had advised them to treat that man generously. But they were not sure; so they returned to the Imam and requested him to explain his meaning to them.
Imam said: “have not you heard Allah saying `when they pass by what is vain they pass with dignity’?

Imam meant that you should not stay with a man who has singing and dancing girls.
Second tradition: Muhammad bin Abi Ibad was known to indulge in music and liquor. He once asked Imam Ali Ar-Ridha (a.s.) about listening to music.

Imam said: Some people in Hijaz have their own view about it but that view is absolutely wrong. Have you not heard the word of Allah ‘when they pass by what is vain they pass in dignity’?”

I think this much should be enough for a follower of, Muhammad (S) and Ahul ul Bait (a.s.).

 

Written by A. H. Sheriff

 

What Are the Effects of Music on the Youth? (2)

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What-Are-the-Effects-of-Music-on-the-YouthHere one may ask: But what is the harm in music? Why has it been forbidden in Islam?

The answer is that music does have harmful effects on nervous system and is the cause of many ailments including ulcer, diabetes and madness. It creates imbalance in human faculties, retards spiritual development, and lowers the ethical values.

Effects of music on Nervous System

Before explaining its effects on nerves it is necessary to briefly describe an intricate and awe-inspiring part of the nervous system itself. These details are quoted from the “Foundation of Biology” and “How your Nervous System Works“:

“Many reflexes that help control the internal environment involve a special part of the nervous system (ANS). This system consists of nerves making up the motor pathway to the heart, stomach, intestine and other internal organs. These nerves are not under voluntary control, that is, you can not make your heart beat faster on command.”

“The two major divisions of the automatic nervous system are called the sympathetic and parasympathetic nervous systems.”
Sympathetic nerves leave the middle regions of the spinal cord.

“Parasympathetic nerves leave the central nervous system from the upper regions where they travel in cranial nerves (i.e., 12 pairs of nerves attached to the brain and serving head and neck), and from the lower most regions of the spinal cord where they travel in spinal nerves.
“Most internal organs of your body are supplied with both parasympathetic and sympathetic nerve fibres.”

“In general, these two types of nerves work in opposite ways. For example, impulses travelling along sympathetic nerve fibres towards the heart increase your heart-beat rate, whereas impulses travelling along the parasympathetic nerves leading to the heart decrease its rate.
“When we examine the effects of sympathetic stimulation of various organs, a pattern begins to emerge. We find that sympathetic stimulation causes a number of events:

  1. Widening of air passage leading to the lungs;
  2. Constriction or narrowing of blood vessel in the skin and in the intestinal tract, resulting in blood being shifted from the digestive organs and skin to the muscles;
  3. A general slowing down of movements in the intestinal tract;

4 An increase in the force and rate of heart-beat:

  1. Release of the blood sugar from the liver;
  2. Release of the hormone adrenaline.

All of these activities prepare the human being for emergencies such as running or fighting. The widening of air passages makes it easier for the human being to breathe faster and get more oxygen. Blood is shifted from regions where it will not be needed during the emergency (the intestinal tract, for example) to skeletal and heart muscle which will need oxygen and blood sugar.

The heart beats faster and stronger so that blood circulates through the muscles at a higher rate. Blood sugar is released from storage in the liver into the blood stream where it will be available to supply muscles with energy.
In short, sympathetic stimulation prepares the man for emergencies and in this process increases the blood pressure, retards the function of digestive system and increases the sugar contents of the blood.

The function of Parasympathetic nerve system is opposite to the sympathetic system:

“It widens the veins, releases noradrenalin hormones and generally retards activities.”
“The two nervous systems run parallel to each other and in co-operation from one part of the body to another. The co-operation of the two systems is essential for maintaining the equilibrium of the body, which in turn has a great bearing and effect on the physical and mental health of man. Should at any time there be a lack of co-operation between these two systems, physical or mental disorders could arise resulting in one disease or another.”

Some actions or movements outside human body can adversely affect the natural equilibrium of these two systems. One of those things is music.

A brisk and lively musical program, particularly if it is accompanied by musical instruments, disturbs this equilibrium of the various systems; digestion is badly affected; palpitation of the heart is increased; blood pressure goes high and abnormal secretion of hormones leaves a lasting bad effect upon general health.

Music stimulates mostly the sympathetic nervous system; and it may create insomnia (lack of sleep); it may cause tempers to flare up; sudden laughter or nonsensical talks are amongst its possible effects. It may even lead to mania (a kind of madness).
Such people may be seen to move their hands and feet in dancing pattern even when not listening to music.

Dr. Vollf Adler, who was a professor in the Columbia University, found out that the best melodious record of music can badly harm the nerves of a human body and the warmer the weather the more the harm. He proved that music upsets the nervous systems unnaturally and causes considerable fatigue.

This research of Dr. Adler had a widespread effect on many Americans; many stopped listening to music altogether. The belief that music was harmful for a progressive nation like U.S.A. reached a stage when a member of the Senate proposed a resolution to ban the music in the country. Relevant proofs and arguments were put before the Senate. But in a nation steeped in lust and materialism, not many senators could be found to vote for that resolution.

Written by A. H. Sheriff

What Are the Effects of Music on the Youth? (1)

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What-Are-the-Effects-of-Music-on-the-YouthNowadays, people are getting more and more involved in Music and for them, it has become a part of their daily life. Their mind has become so saddled with tension, and the tempo of life is so fast that they seem to accept high blood pressure and nervous breakdown as the unavoidable side effects of modern civilization.

It is a pity that they do not pause to think about the adverse effects of music on their physical and mental health.I have endeavored to present in this text the scientific and spiritual points of view on music and dance, etc.

What is Music?

Music, according to the New National Dictionary, means “Art of combining sounds or sequences of notes into harmonious patterns pleasing to the ear and satisfying to the emotions; melody”. According to the Great Encyclopedic Dictionary, this combining of sounds is “for reproduction by the voice or various kinds of musical instruments in rhythmic, melodious and harmonious form so as to express thought or feeling and affect the emotion;” and the word is also used for the “sound so produced,” and for ‘written or printed score of musical compositions.” Not so technically, it is also used for “pleasant sound, e.g., song of a bird, murmur of a stream, cry of hounds.”

In Islam music is called Ghina, and in Shia Sha’riah is counted as one of the ‘great sins’. At first, it may seem unrealistic to ban every “pleasant sound”; but there is no need to be alarmed. The Sha’riah has defined ‘Ghina’ in a different way. In Islam, vocal music means: “Prolongation and vibration of sound with variation of the pitch to such an extent that people may say that ‘he/she is singing’.”

It is evident from the above definition that the Sha’riah does not forbid ‘pleasant sounds’; but if someone recites anything with prolongation of sound and variation of pitch so much so that a common man thinks that he/she is singing, then and only then it will be ‘Ghina’ and sin.

And it makes no difference whether the thing recited was the Qur’an, religious poem or love song.

Origin of Music

No doubt music is one of the most ancient methods of merrymaking and enjoyment, of expressing feelings and emotions. It is called ‘international language’, because it encompasses the whole world and does not know any geographical or political boundary.

Let us find out what is the reason for its worldwide prevalence. We have it on the authority of Imam Ja’far As-Sadiq (a.s) that when Hadhrat Adam (a.s) died, his infamous son Cain (Qabil) and Satan were very happy. Both gathered at a place and invented some musical instruments to celebrate the death of Hadhrat Adam (a.s). And in the words of Imam (a.s), all such musical things which people now use for merrymaking have originated from that.

So, religion and anthropology both agree that music is a very ancient thing and therefore it’s no wonder that it has spread widely with the spread of the human race. But how dare a sensible ‘child of Adam’ especially if he is a Muslim “enjoy” music, which is an invention of Satan and Cain, the rebellious and disloyal son of Adam ?

Here one may ask: But what is the harm in music? Why has it been forbidden in Islam?

The answer is that music does have harmful effects on nervous system and is the cause of many ailments including ulcer, diabetes and madness. It creates imbalance in human faculties, retards spiritual development, and lowers the ethical values.

Written by A. H. Sheriff

Why is Choosing a Good Name for the Child so Important?

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Eco-Baby-photographyOne of the prime responsibilities of the parents is the selection of a name for the new-born child. They should not treat this important thing as a triviality. Individuals and families are recognized with their names. If the name is affable the person will be well received by the people.

Persons with unpleasant sounding names will not get good attention from others and sometimes even they might ridicule them. The persons who are given improper names will be victims of inferiority complex. Therefore Islam requires the parents to exercise care in selecting good names for their children.

The Holy Prophet has said:

“It is the responsibility of every father to choose a good name for his child.”

“The children have three rights over their fathers. The first is that they are given good names. Secondly, they are provided good education; and lastly, they help them to select good spouses.”

Imam Musa al-Kadhim said:

‘The first good that a father does to his child is that he selects a worthy name for him.”

On the other hand the name of a person has a lot of social significance too. It is his name, which gets recognition to a person that he belongs to a respectable family. If the parents have high regard for a well-known poet, they may name their child after him. If the parents are fond of high learning they may select the name of a reputed scholar.

The highly religious parents name their children after the prophets, the Imams and other religious personalities. If the parents desire their children to struggle in the cause of the faith, they name them after Muhammad, ‘Ali, Hasan, Husayn, Abul Fadhl, Abbas, Hamza, Jaffar, Abu Dharr, Ammar, Saeed etc.

If the parents are enamored of any sport they like to name their children after renowned players of that sport. Similarly if the parents appreciate the art of any musician, they may prefer to name their child after that person.

When the nature of the parents is tyrannical, they take pride in naming the child after historical personalities like Alexander, Changes, Timor etc. It is noticed that while naming the child the parents generally associate themselves with certain groups and people of the past this will have a definite impact on the nature and thinking of the child when he grows up.

The Holy Prophet has said:

“Keep good names, because on the Day of Judgment you will be called by these names only. It will be proclaimed, ‘so-and-so son of so-and-so Rise and get associated with your light, So-and-so, son of so-and-so Arise that there is no light for you that can guide you!’”

One person said to Imam Ja’far as-Sadiq, “We name our children after your name and the names of your revered ancestors. Is this beneficial for us. ”The Imam replies, “Yes By Allah’s faith anything else than love for the pious and hate towards the profane!”

For the propagation of their beliefs people derive benefit from every opportunity to project the names of the important personalities. They go to the extent of naming the towns, streets and other landmarks after important personalities. A responsible and devoted Muslim too takes every opportunity to perpetuate the names of the great personalities of Islam and one of such acts is to name his children after them.

Yes Hasan, Husayn, Abul Fadhl, ‘Ali Akbar, Hur, Qasim, Hamza, Ja’far, Abu Dharr, Ammar are amongst the names which enliven the spirit to remember the valiant acts of the great persons and encourage the coming generations to groom themselves on those models. When a person is named after the Holy Prophets like Ibrahim, Musa, Isa or Muhammad he is bound to have a feeling that he must try to be as righteous a person as he can. When a person is named after the friends and devotees of the Holy ahl al bait like  Salman, Abu Dharr, Maithum and Ammar he will realize the significance of the deeds of those great men. An intelligent Muslim will not give the names of tyrants and enemies of Islam to his children.

Imam Baqir says:

”Beware of the Satan when he hears that someone is called as Muhammad and ‘Ali, he melts in such a way as the lead melts and when he hears that someone is named after one of our enemies he is overwhelmed with happiness.”

The Prophet of Islam said:

“Whoever gets four sons, and he has not named even one after me has been cruel on me.”

Imam Muhammad Baqir said:

“The peerless names are the names of the Prophets.”

The Holy Prophet attached so much importance to names that if he did not like the name of any companion or a place, he would immediately change the name. He changed the name of Abd al Shams to Abd al Wahab. He named Abd al Uzza ( the slave of Uzza the idol) to Abd Allah. Abd al Haris (the tiger) to Abd ar Rahman and Abd al Ka’aba to Abd Allah.

Source: “Principles of Upbringing Children” written by Ayatullah Ibrahim Amini

Why is the Mother’s Milk the Best Food for the child?

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Mother’s MilkThe mother’s milk is the best and complete food for the child. In many ways it can be preferred over the other food products available for them, like: the milk of cow, goat or commercially branded milk foods.

  1. The mother’s milk, on account of its nutrient value, will be ideally suited for the machinery of the child. It is very compatible for the child’s needs because it has been drawing nutrition from the mother for nine months during the pregnancy and will continue to get the same contents from the milk provided by the mother.
  2. Because the mother’s milk is utilized in its natural condition it retains its nutritive value. To the contrary the cow’s milk has to be boiled before use and many nutrients might get destroyed in the process.
  3. From the point of view of the child’s health the mother’s milk is most preferable because it is least likely to be contaminated with germs because it is fed to child directly from the bosom. The other milk passes through many utensils and can be infected by germs in the process.
  4. The mother’s milk is always consumed fresh, while the other milk might spoil during storage.
  5. There is no likelihood of adulteration of mother’s milk but other milks have that risk.
  6. Mother’s milk will be free of disease causing germs but other milk has the risk of carrying such organisms.

Mother’s milk is the safest food for the newborn and other babies. The children brought up on the mother’s milk are healthier as compared to those who are fed on milk from other sources. Infant mortality in children fed on mother’s milk is also found lesser than in the case of the other group.

There is another advantage in the mother feeding the child on her own milk is that her periods are delayed and the chances of her getting pregnant again are postponed to that extent.

Islam too stresses the importance of the mother’s milk for the child and terms it the natural right of the child to be fed on it.

‘Ali, The Commander of the Faithful, says:

“No other milk is as good as the mother’s milk for the child.”

The mother’s milk is of such prime importance in the eyes of Islam that when she feeds her child on it, she is earning rewards for the Hereafter.

The Prophet of Islam has said:

“As many times as a mother suckles her milk to the child, so many times Allah’s reward to her will be equivalent to freeing a slave from the tribe of Ismail. When she reached the weaning stage, an Angel would put his hand on the arm of the mother and say,’ start your life afresh that your past sins have been pardoned!’”

The responsible and informed mothers who are interested in the welfare of their children don’t deprive them of the bounty that Allah has provided to them. These women know the effect of the milk on the body and mind of the growing child.

Therefore they sacrifice their own comfort for the health and welfare of the child. Only such women deserve to be called mothers and not those ignorant and selfish women who, despite proper lactation, render themselves dry and bring up the children on dried milk powder.

Source: “Principles of Upbringing Children” written by Ayatullah Ibrahim Amini