Music in Islam: Halal or Haram?

I will begin with a disclaimer. I am a student of Islam not an authority on Islam. I do not pretend to speak for all Muslims or even any Muslim other than myself. I fully respect others who disagree with me. My aim is neither to promote nor to deter a certain type of behavior. Rather I intend to present evidence so that readers may make informed decisions.

Listening to music is permissible in Islam, within certain limitations, based on authoritative evidence. Music is not Halal because I say so but because the divinely inspired Sunnah says so.  Only Allah has the power to make something halal (permitted) or haram (prohibited) within Islamic law. If one doubts that Allah alone has this power, one need only look to Surah Tahreem. It says, “O Prophet! Why holdest thou to be forbidden that which Allah has made lawful to thee?” (66:1, Yusuf Ali trans.) Not even Prophet Muhammad (peace be upon him) had the power to dictate the permitted and the prohibited.

Only a narrow domain of actions are prohibited while an expansive galaxy of actions is permitted. In a dispute over the permissibility of an action, the burden of proof lies on the person arguing for prohibition.  It would be impractical for the Quran and Sunnah to list all the things which are permitted. Instead Allah has chosen to inform us of the narrow domain of prohibited actions, with the understanding that actions He has not mentioned are permitted. Also, rather than delineating each possible individual case, like saying murdering parents is prohibited, murdering spouses is prohibited, and so on, actions are grouped into broad categories. Islam says, all murder, defined as the unjustified taking of human life, is prohibited. Since the burden of proof is on the one arguing for prohibition, if both I and my opponent present weak unconvincing evidence, I win because my opponent has not met the burden of proof while I have no burden of proof to meet. Pretty cool, huh? I could still lose, however, if my opponent presents strong evidence of the prohibition of music and I present weak evidence of its permissibility.

On joyous occasions, the Prophet (S) not only allowed, but encouraged the playing of music. One tradition that supports this claim comes from the collection of Ibn Majah who reports that Ibn Abbas (may Allah be pleased with him) said:

Aishah, a wife of the Prophet,  gave a girl relative of hers in marriage to a man of the Ansar. The Prophet (S) came and asked, ‘Did you send a singer along with her?’  ’No,’ said Aishah. The Messenger of Allah (S) 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.’ “

What’s interesting about this tradition is that the Prophet (S) is not only saying music is permitted, he is saying that, at a wedding, it is preferable to have music than to go without.  He even suggests a few verses to be sung, lending support to the idea that he himself was one who enjoyed music.

In the authentic collections of Imam al-Bukhari and Imam Muslim, one finds the following:

Aishah narrated that during the days of Mina, on the day of Eid ul-Adha, two girls were with her, singing and playing on a hand drum. The Prophet (S) was present, listening to them with his head under a shawl. Abu Bakr then entered and scolded the girls. The Prophet (S), uncovering his face, told him, ‘Let them be, Abu Bakr. These are the days of Eid.

In his masterwork, Ihya Ulum-al-Deen (Revival of the Religious Sciences), Imam al-Ghazzali, mentions a story of Abyssinians (Ethiopians) dancing with spears in the Prophet’s Masjid. When the Prophet (S) observed this, he said, “Carry on, O Bani Arfidah ( a name applied to the Ethiopians).” In addition, he asked his wife, Aishah, “Would you like to watch?” (WP is acting up and will not allow me to remove this underlining.)

If music were haram, this story would make no sense. Why would the Prophet (S) allow foreigners to come into his own masjid and desecrate it with unlawful entertainment? Why would he invite his wife to partake in something forbidden?

However, the status of music as halal does not mean Muslims can listen to any song, any time, for any purpose. In his book, The Lawful and the Prohibited in Islam, Dr. Yusuf al-Qardawi, argues that certain limitations apply to music in Islam. In summary, these are the limitations:

1. If the music has lyrics, the lyrics should not conflict with the teachings of Islam.

2. Singing must not be sexually suggestive or obscene.

3. Muslims should not indulge in music to the point of excess. When a Muslim spends so much time on music that it interferes with his obligations as a Muslim, he is in danger.

4. If one finds that a certain type of music impels one to feel or to behave in a way that draws one away from Allah and away from Islam, one should avoid it.

5. Music must never accompany prohibited activities like drinking alcohol or gambling.

One final point remains. Those who say Islam prohibits music point to a specific Quranic verse that states,

And among the people is the one who buys idle talk (at the expense of his soul) in order to lead (people) astray from the path of Allah without knowledge, holdng it in mockery; for such there will be a humiliating punishment. (31:6, English trans. from Qardawi)

A refutation of this point comes from none less than the Andalusian Islamic philosopher, Ibn Hazm, a man so oft quoted that the phrase, “Ibn Hazm said . . .” became a proverb in his time. Ibn Hazm said:

This verse condemns a particular behavior, that of doing something to mock the path of Allah . . . It is this type of behavior which is condemned by Allah and not the idle talk in which one may indulge for mere relaxation, without intending to lead people astray from the path of Allah.

Therefore, the Quran does not prohibit music. I welcome comments from people on both sides of this issue, but please, no spam.

Domestic Violence Khutba

Today I had the rare treat of listening to a khutba (sermon) delivered by a good friend of mine, Dr. Kamran Riaz. We were classmates at the University of Illinois at Chicago from 2000 to 2003. (He graduated early.) I arrived at the masjid, the Downtown Islamic Center, a couple minutes before he did. As is my routine, I offered two raka of salat (cycles of prayer) and started reading Quran. I did not see him enter but he saw me. I did not know he was scheduled to speak today but I was glad when I discovered it.

He began the khutba with a verse of the Quran, “We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special [favors], above a great part of our creation (17:70).”  He spoke of how all people descend from a common father, the Prophet Adam, or Adham, alaihis salaam. Unlike Christians and Jews who call themselves “Children of God,” Muslims call themselves “Children of Adam.”

Kamran went on to discuss the sacredness of life in Islam. Though Muslims have strayed far from it, and to their detriment, Classical Islam emphasized respect for all life. Islamic law commands that Muslims wage war only on combatants, sparing women, children, animals, and plants. Even in cases that allow using violence, Islam sets guidelines. Another guideline is to avoid striking the face. Also, Islamic dietary laws place strict conditions on the slaughtering of animals to promote humane treatment of living things. It is true that other religions have categorically forbidden the eating of meat. Yet some religions place no restrictions at all on diet. In this matter, as in many others, Islam represents a middle path, making concessions to human nature, while respecting the sanctity of life.

Part of the beauty of human life is the family unit. Allah has created us within families. Though Kamran did not mention it, some organisms lack the familial structure that humans have. For example, Allah could have made us asexual like the Komodo dragon, a lizard that lays eggs which mature without fertilization. Yet by requiring that humans be born of a fused egg and sperm, Allah has united male and female into family units.

But how do we repay the favor of Allah? Instead of cherishing our families like we should, we turn our families into dysfunctional and abusive collectives. Kamran argued that some men are as gentle as lambs at work, but as ferocious as lions at home.

Thus we have a need to tackle the issue of domestic violence. For too long, the Muslim-American community has treated domestic violence as a taboo topic. But with men abusing women, women abusing men, parents abusing children, and children abusing elders, the problem is crying out for a solution. This is everybody’s problem. No race, no culture, no nationality, no gender, and no class can honestly claim that domestic violence does not affect them. The situation in which a female beats a male is no laughing matter. The home must be a violence-free zone.

A unique asset that Muslims possess in the struggle against domestic violence is the Prophetic Example. As Kamran reminded me today, “Prophet Muhammad (S) was not sent except as a Mercy to Mankind.” Historians can call him a prophet, a mystic, a general, a speaker, a teacher, or a reformer. Yet Muslims know that the fundamental objective of the mission of Prophet Muhammad was to spread the mercy of God. His companions watched his every move and remembered for generations his shining example. No one ever saw Muhammad (S) strike a woman, a child, or a slave. In fact, a slave who had served him since childhood said that he treated him with the utmost manners. When Muhammad (S) was upset with his slave, all he would do was say, “Why did you do such-and-such?” Immediately the slave would feel so ashamed that he would do whatever was asked of him. Neither would he raise his voice nor raise his hand.

Like all married men, Prophet Muhammad (S) had disagreements. Surah Tahreem touches on an incident of marital discord in which two of his wives conspired against a third. But unlike modern Muslims who turn to violence to solve problems, Muhammad (S) looked to Allah for answers. This is the type of noble patience that we should all strive to emulate.

Another bit of practical advice that comes from the Traditions of the Prophet is that one should strive to control one’s anger. Some people actually believe it is healthy to scream and curse at one’s spouse because “you need to let it out.” This is not the Islamic way. When one allows one’s anger to be in control, one opens the door to violence and misery. The Prophet (S) said to counter anger with relaxation. If one is angry and standing, one should sit down. If one is sitting down, one should lie down. Interestingly, the advice of W. Doyle Gentry, editor of the Journal of Behavioral Medicine, echoes Muhammad (S), advising angry people to find a quiet space, close their eyes, and imagine a positive experience (http://bit.ly/1xDuWb). We cannot avoid getting angry, but with patience and wisdom, we can avoid domestic violence.

(Just to be perfectly clear, the text above is not the text of Kamran’s khutba, except where explicitly indicated otherwise. This is my commentary on the topic that Kamran discussed, domestic violence.)

Simplicty – The life of abu dharr ghifari

Before I begin the real text of this post, I want to announce that this blog is approaching 25,000 hits. Alhamdulillah. And thank you to all my loyal readers who have visited my online home.

Accounts of Abu Dharr al-Ghifari (Radiallahu anhu, May Allah be pleased with him) say that his tribe lived by pillaging caravans, but that he preferred to live a poor but honest life as a shepherd. Having heard the news that a new prophet had arisen in Mecca, Abu Dharr and his brother traveled to find him. The young seeker converted almost instantly and rushed out to declare his new faith in front of the Kaaba, which at that time was a pagan temple.

Abu Dharr called out at the top of his voice, “O people of Quraysh, I testify that there is no  God but Allah and that Muhammad is the messenger of Allah.”

The Quraysh jumped up and said, ‘Get this one who has left  his religion.” They pounced on him and began to beat him mercilessly. They clearly meant to kill him.  But Abbas ibn Abdul Muttalib, the uncle of the Prophet, recognized him. He bent over and protected him. He told them:

“Woe to you! Would you kill a man from the Ghifar tribe and your caravans must pass through  their territory?” Then they released him.

He returned to his tribe, where he made other converts for Islam, and then joined Prophet Muhammad (S) after the Hijra, or migration to Medina in 622 CE.

Several years later, during the caliphate of Uthman (R), Abu Dharr stayed in Damascus and saw the Muslims’ concern for the world and their consuming desire for luxury. The greed of the Ummah deeply concerned him. So Uthman (R) asked him to come to Madinah. At Madinah, Abu Dharr saw again the kind of selfishness that made him fear for the Ummah. Uthman therefore ordered that he should go to Rubdhah, a small village near Madinah. There he stayed far away from people, renouncing their preoccupation with wealth and holding on to the legacy of the Prophet and his companions in seeking the everlasting reward of the Hereafter in preference to this transitory world.

Once a man visited him and began looking at the contents of his house but found it quite bare. He asked Abu Dharr:

“Where are your possessions?”

“We have a house yonder (meaning the Hereafter),” said Abu Dharr, “to which we send the best of our possessions.”

The man understood what he meant and said:

“But you must have some possessions so long as you are in this abode.”

“The owner of this abode will not leave us in it,” replied Abu Dharr.

A popular Hadith (whose chain I cannot locate) says, “May Allah have mercy upon Abu Dharr! Lonely will he live, lonely will he die and lonely will he be resurrected.”

“O Abu Dharr! You showed anger in the name of Allah therefore have hope in Him for whom you became angry. The people were afraid of you in the matter of their (pleasure of this) world while you feared them for your faith. Then leave to them that for which they are afraid of you and get away from them taking away what you fear them about. How needy are they for what you dissuade them from and how heedless are you towards what they are denying you. You will shortly know who is the gainer tomorrow (on the Day of Judgement) and who is more enviable. Even if these skies and earth were closed to some individual and he feared Allah, then Allah would open them for him. Only rightfulness should attract you while wrongfulness should detract you. If you had accepted their worldly attractions they would have loved you and if you had shared in it they would have given you asylum” .. Ali bin Abi Talib (R) – Sermon 129 (Nahjul Balagha)

http://en.wikipedia.org/wiki/Abu_Dharr_al-Ghifari

http://www.witness-pioneer.org/vil/Articles/companion/abu_dharr_al_ghifari.htm

http://www.turntoislam.com/forum/showthread.php?t=16147

http://www.noorislam.net/eng/index.php?option=com_content&view=article&id=133:abu-dharr-al-ghaffarira&catid=19:companions&Itemid=27

Companions of Prophet Muhammad (S) – Abu Bakr Siddiq (R)

In a hadith the Holy Prophet (saw) is reported to have said1:

‘Love of Abu Bakr (ra) and gratitude to him are a duty on everyone

of my Ummah’

In a Hadith, Prophet Muhammad, sallallaahu ‘alayhi wa sallam (1), was witnessed saying, “Love of Abu Bakr, radiallahu ‘anhu (2), and gratitude toward him are duties on everyone of my Ummah. (3)”

Abu Bakr (R)’s real name was Abdullah ibn Abi Quhafa. He was born in 573 and died in 634.  He was three years younger than Prophet Muhammad (S).

The Holy Prophet, , told Abu Bakr,  about his revelation at Mount Hira’, he told him that Allâh subhanahu wa ta’ala, has chosen him as His Messenger. When Abu Bakr heard this from the Prophet , he did not stop to think, he at once became a Muslim. He submitted to Islâm with such determination that once the Holy Prophet himself remarked, “I called people to Islâm, everybody thought over it, at least for a while, but this was not the case with Abu Bakr, the moment I put Islâm before him, he accepted it without any hesitation.”

———–

When the Prophet (S) returned from his journey to Heaven, fellow Muslims even doubted what the Prophet was saying. Some people approached the Prophet’s friend, Abu Bakr (R) and said, “Look at what your companion is saying. He says he went to Jerusalem and came back in one night!” Abu Bakr replied, “If Muhammad said it happened, then it must have happened. I believed him when he first talked about Divine Revelation, why should I doubt him now?” This is how Abu Bakr earned the famous title of “As-Siddiq” (the Truthful).

Tabuk was the last expedition of the Holy Prophet. He was keen to make it a great success, he therefore asked people to help the expedition with whatever they could. This brought the best out of Abu Bakr who beat all records as he took all his money and household articles and heaped them at the Prophet’s feet.

“Have you left anything for your children?” asked the Prophet. Abu Bakr then responded with great faith “Allâh and his Messenger are enough for them”. Companions standing around, including Umar, radiallahu ‘anhu (2), were stunned they realized that whatever they do they could not outdo Abu Bakr in the field of service to Islâm.

————

Upon the death of the Prophet (S), there was much confusion and turmoil. Some refused to accept the fact of his death. Abu Bakr (R) famously said, “O people, verily whoever worshipped Muhammad, behold! Muhammad is indeed dead. But whoever worships God, behold! God is alive and will never die.”

—————

A conference of eminent Companions of the Prophet (S) selected Abu Bakr (R) to become the next leader of the Ummah. People started calling him Khalifatullah, the Representative of God. He chastised people for this and insisted they call him Khalifat-u-Rasulullah, the Representative of the Messenger of God.

The Ummah faced many challenges under Abu Bakr (R). One of the most pressing issues was the refusal of some Muslims to pay Zakat, the obligatory poor due, one of the five pillars of Islam. He led a war against these people and brought unity to the Muslims.

The Prophet said, “Abu Bakr does not precede you in anything in the way of prayer or fasting but in a secret rooted deep in his heart.” (Manaqib as-Sahaba of Imam Ahmad bin Hanbal)

With regard to prayers, Abu Bakr said, “He who prays five times a day is in the protection of God, and he who is protected by God cannot be harmed by anyone.”

He reportedly said, “Run away from greatness and greatness will follow you.”

(1) This Arabic formula is used for Prophet Muhammad alone, and it means “May Allah’s blessings and peace be upon him”

(2) This Arabic formula is used to honor the male Companions of Prophet Muhammad and it means, “May Allah be pleased with him.” A feminine version is used for the wives and female Companions.

(3) An Arabic word meaning “nation” or “community,” that is applied to the global population of Muslims throughout time.

Works Cited

http://www.sunnahonline.com/ilm/seerah/0061.htm

http://www.alislam.org/topics/khilafat/Hadhrat-Abu-Bakr-20080304MN.pdf

http://en.wikipedia.org/wiki/Abu_Bakr

http://muslimreverie.wordpress.com/2009/07/21/a-personal-reflection-on-shab-e-miraj/

http://www.islamicweb.com/history/bio_caliphs.htm

http://forums.islamicawakening.com/f20/noble-quotes-hazrat-abu-bakr-saddiq-6335/

What Breaks My Fast?

Things Obligatory to Refrain from During the Prescribed Fast

Those things from which it is obligatory to refrain during the fast (muftirat), from dawn to sunset, are:

1. EATING AND DRINKING DELIBERATELY

Both eating and drinking (shurb) deliberately invalidate the prescribed fast and necessitate making up for the fasts missed in the opinion of all the schools, although they differ as to whether atonement is also obligatory. The Hanafis and the Jafaris (Shia) require it, but not the Shafiis and the Hanbalis.

A person who eats and drinks by an oversight is neither liable to make up for missed fasts nor atonement, except in the opinion of the Malikis, who only require its being made up. Included in drinking is inhaling tobacco smoke.

2. SEXUAL INTERCOURSE

Sexual intercourse when deliberate, invalidates the prescribed fast and makes one liable to make up for missed fasts and atonement, in the opinion of all the schools. The atonement is the freeing of a slave, and if that is not possible, fasting for two consecutive months; if even that is not possible, feeding sixty poor persons. The Jafaris and the Malikis allow an option between any one of these. That is, a sane adult may choose between freeing a slave, fasting or feeding the poor. The Shafiis, Hanbalis and Hanafis impose atonement in the above-mentioned order. That is releasing a slave is specifically obligatory, and in the event of incapacity fasting, becomes obligatory. If that, too, is not possible, giving food to the poor becomes obligatory. The Jafari state that all the three atonements become obligatory together if the act breaking the fast (muftir) is itself forbidden, such as eating anything usurped (mahsub), drinking wine, or fornicating. As to sexual intercourse by oversight, it does not invalidate the prescribed fast in the opinion of the Hanafis, Shafiis and Jafaris, but does according to the Hanbalis and Malikis.

3. SEMINAL EMISSION

There is consensus that it invalidates the prescribed fast if caused deliberately. The Hanbalis say that if the thin genital discharge emitted while caressing (madhy) is discharged due to repeated sensual glances and the like, the prescribed fast will become invalid. The Hanafi, Hanbali, Shafii and Maliki (schools) say that seminal emission will necessitate making up for the prescribed fast without atonement. The Jafaris observe that it requires both making up for it and atonement.

4. VOMITING

It invalidates the fast if deliberate, and in the opinion of the Jafaris, Shafiis and Malikis, also necessitates making up for the fast. The Hanafis state that deliberate vomiting does not break the fast unless the quantity vomited fills the mouth. Two views have been narrated from Imam Ahmad Hanbal. The schools concur that involuntary vomiting does not invalidate the prescribed fast.

5. CUPPING

Cupping [http://en.wikipedia.org/wiki/Hijama] breaks the fast only in the opinion of the Hanbalis, who observe that the cupper and the patient both break the fast.

6. INJECTION

Injection invalidates the prescribed fast and requires the fast to be made up in the opinion of all the schools. A group of Jafari jurisprudents observe that it also requires atonement if taken without an emergency. [Scholars at IslamOnline draw a distinction between nutritive and non-nutritive injections. They hold that nutritive injections (e.g. insulin) break the fast while non-nutritive injections (e.g. intramuscular injection of hepatitis A vaccine) do not break the fast. Interestingly, they classify intravenous injections as non-nutritive even though they can be used to rehydrate patients. See the opinion here: http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503543710]

7. INHALING A DENSE CLOUD OF SUSPENDED DUST

Inhaling a dense cloud of suspended dust invalidates the fast only in the opinion of the Jafaris. They say that if a dense suspended dust, such as flour or something of the kind, enters the body, the fast is rendered invalid, because it is something more substantial than an injection or tobacco smoke.

8. APPLICATION OF COLLYRIUM

Application of collyrium (kohl) invalidates the fast only in the opinion of the Malikis, provided it is applied during the day and its taste is felt in the throat.

9. THE INTENTION TO DISCONTINUE THE PRESCRIBED FAST

If a person intends to discontinue his or her fast and then refrains from doing so, his or her prescribed fast is considered invalid in the opinion of the Jafari and Hanbalis; not so in the opinion of the other schools.

10. SUBMERGING THE HEAD OR BODY UNDER WATER

Most Jafaris state that fully submerging the head, alone or together with other parts of the body, under water invalidates the prescribed fast and necessitates both making up for the fast and atonement. The other schools consider it inconsequential.

11. STATE OF IMPURITY FOLLOWING SEXUAL EMISSION

The Jafari oberve that a person who deliberately remains in the state of impurity following sexual emission after the dawn during the month of Ramadan, his or her fast will be invalid and it is obligatory for the fast (to) be made up as well as atoned for. The remaining schools state that the person’s fast remains valid and he or she is not liable (for) anything.

12. DELIBERATELY ASCRIBING SOMETHING FALSE TO GOD OR HIS MESSENGER

The Jafaris observe that a person who deliberately ascribes something falsely to God or the Messenger (i.e. if he or she speaks or writes that God or the Messenger sais so and so or ordered such and such a thing while he or she is aware that it is not true), his or her fast will be invalid and that person will be liable for making it up as well as for an atonement. A group of Jafari jurisprudents go further by requiring of such a fabricator the atonement of freeing a slave, fasting for two months, and feeding sixty poor persons.

Source: Bakhtiar, Laleh. Encyclopedia of Islamic Law: A Comperdium of the Major Schools. Chicago: ABC International Group, Inc. 1996. Print

What Is the Matter with You?

One of the most distinctive aspects of the Quran is the way it seems to speak directly to you. It’s a verbal version of the visual phenomenon of the Mona Lisa through which it seems that the eyes of the lady follow the eyes of the viewer. Today when I was reading the Quran I was struck by this passage from the Chapter of Prophet Noah, peace be upon him (Nuh, alaihis salaam). In this passage, an exhausted Noah recounts his efforts to invite his people to the truth.

“What is the matter with you that you do not regard the greatness of Allah [13] when He has created you in gradual stages? [14] Can you not see how Allah created the seven heavens one above the other, [15] placing in them the moon as a light and the sun as a glorious lamp? [16] Allah has caused you to grow as a growth from the earth. [17] He will return you to the same earth and then raise you back again. [18] Allah has made the earth for you as a wide expanse [19] so that you may walk in its spacious paths.” [20] (Excerpted from Muhammad Farooq-i-Azam Malik’s English translation of the Quran, 71:13 – 20, italicized portion removed).

There’s so much depth to plumb here that I feel I can only scratch the surface. I love how Noah speaks to his people as if there is something defective in them. But Noah is right. There is something wrong with them if they cannot see the beauty of Allah. It is part of our true nature that we recognize our Creator.

Allah has created humanity in stages. There are many possible meanings here, but I think the Quran is referring to the physical development of Homo Sapiens. From conception, through the stages of pre-natal development, to childhood, puberty, adulthood, and finally senescence, the life of a human is marked by stages. Even 6th century Arabs had a sense of this as part of our development is obvious to the eyes. But as people of the 21st century, we can perceive development in a way the Arabs could not. We have seen images of human eggs or ova. We have seen fetuses growing in the womb. We have access to pictures of individual cells at any point in the life of a person. And yet instead of having more faith, we have less.

The passage I have excerpted here also talks of the “spacious paths” of the Earth. I was recently telling my cousins that Chicago’s Western Avenue is the longest street in the world (24 mi / 38km). Actually, according to Wikipedia, though multiple sources make that claim, Toronto’s Yonge Street is longer. The exact length of Yonge Street is disputed, but it is at least 33 miles (53 km) long and may even be an amazing 1,178 mi (1896 km) long.  Even if we discount the Canadian claim and accept Western as the longest, 24 miles is a remarkable length for a single street. The fact that humans have built roads of this length, that our species has the ability to transform nature in this way, is something impressive. Yet like so many features of our world, it is something most people take for granted. We never stop to think about the planning, the digging, the overcoming of obstacles and the sheer effort this must have taken.

So why don’t you stop to wonder about the world around you and the One who created it all? What is the matter with you?

Answers to Quiz on Islamic Fiqh

In no particular order, here are three correct answers to the quiz:

1. Offering salat (Islamic prayer)

2. Touching the Quran in book form

3. Making tawaf i.e. walking in a circuit around the Kaaba, the holiest site in Islam

(If you said, “reading the Quran,” I might give you partial credit. One can recite the Quran from memory without wudu. One can also read Arabic excerpts from the Quran in other books without wudu. In today’s modern age, one can even read the Quran on a computer screen without wudu. But to read the Quran in its traditional book form or mushaf, one needs wudu.)

What about conversion (or reversion)?

My understanding is that conversion only requires the public recitation of the shahada (testimony of belief), but Allah knows best. Some recommend making wudu either before or after. Some people recommend ghusl (ritual bath, a more thorough washing than wudu). But I have not found any authority who says that conversion requires wudu, and again Allah knows best.

Quiz on Islamic Fiqh (Jurisprudence)

This is easy. It’s just one question long.

1. Name the three acts which require wudu (ritual washing). Be specific. Do not repeat yourself.

A.___________________________

B.___________________________

C.___________________________

Song Analysis – Goodnight, Travel Well – The Killers

Song Analysis – “Goodnight, Travel Well” – The Killers
 
the unknown distance to the great beyond
stares back at my grieving frame
to cast my shadow by the holy sun
my spirit moans with a sacred pain
It's quiet now
the universe is standing still
 
[The speaker has lost someone close to him. I base this on the references to “the great beyond,”
i.e. the world of the Hereafter and “my grieving frame,” i.e. his mournful body. He refers to the “holy sun.” 
This strikes me as a pagan idea, to see the sun as holy. Muslims see the sun as a creation of Allah that demonstrates 
his infinite power, yet they condemn sun worship. Christians also reject the worship of the sun and the sun god Apollo. 
What follows is a beautifully poignant line - “My spirit moans with a sacred pain.” He’s talking about mourning someone’s 
death. In his sadness, he feels as if the whole universe is quiet and still.]
 
there's nothing I can say
there's nothing we can do now
there's nothing I can say
there's nothing we can do now
 
[Death makes people feel so helpless. It’s something that reminds us that Allah is powerful and 
we are weak. Words fail us at funerals. And action is also difficult in the wake of death. He’s saying 
that there’s nothing he can do to bring back the person he lost.]
 
and all that stands between the souls release
this temporary flesh and bone
we know that it's over now
I feel my faded mind begin to roam
 
[Here is the clearest evidence that the song has to do with death. Truly our flesh is temporary. 
The Quran says, “Every soul shall taste death”(Surah Ankabut, The Spider Chapter, 29:57). He 
finds it hard to focus. Often when a person dies, it sends our minds into chaos. Memories of the 
person’s life, guilt about their death, and worry about their salvation disturb the tranquility of our brains.]
 
every time you fall
and every time you try
every foolish dream
and every compromise
every word you spoke
and everything you said
everything you left me, rambles in my head
 
[He’s remembering the departed. He thinks of both the words and the actions. 
It is true that actions speak louder than words. But we must keep in mind that 
our words may be remembered long after we speak them. He mentions the things 
that he or she left too, perhaps items he inherited through a will. Notice though that 
the things he inherited are the last thing he mentions. The first thing he mentions is 
“every time you fall,” referring to the mistakes the person made.]
 
there's nothing I can say
there's nothing I can do now
there's nothing I can say
there's nothing I can do now
 
up above the world so high
 
and everything you loved
and every time you tried
everybody's watching
everybody cries
 
[This seems to reflect a hope that the person is in heaven. He believes the departed is “above the world.” 
He recalls what was important to him or her. He remembers “every time [he/she] tried.” I think he means the 
things that he or she attempted to do but did not successfully complete. The next two lines are like mottoes 
or words to live by. We should be cautious in our actions because “everybody’s watching.” And in our sadness we 
should take comfort in the fact that “everybody cries,” 
meaning that everyone has some sadness in his or her life.]
 
stay, don't leave me
the stars can't wait for your sign
don't signal now
 
[He has difficulty letting go and wishes this person was not dying. When he says, “the stars can’t wait,” he may be using 
the stars as symbols of heaven. He may mean that heaven can’t wait to welcome this soul.]
 
and there's nothing I can say
there's nothing I can do now
there's nothing I can say
there's nothing we can do now
 
goodnight, travel well
goodnight, travel well
 
[Both Islamic and Christian scriptures analogize death to sleep. For instance, "God takes the souls 
(al-anfus) at the time of their death, and those that die not during their sleep; then He withholds 
those on whom He has passed the decree of death and sends the others back till an appointed term; 
most surely there are signs in this for a people who reflect." (Qur'an, Surah Zumar, the Chapter 
of Crowds 39:42)
 
In John 11:11-14 (NIV) Jesus compares death to sleep. "…Our friend Lazarus has fallen asleep; but I am going there 
to wake him up.” He says this before resurrecting Lazarus from death.
 
He is wishing his loved one peace in the next stage of his or her existence.]
 
and there's nothing I can say
there's nothing I can do now

Second Coming in Islam

Abby, a friend of mine, is an atheist. She has always had a question about Christianity, which she shared with me. She said she wondered how Christians would recognize Jesus Christ (known as Prophet Isa to Muslims) if and when he returns for the Second Coming.

 

I told her that Muslims also believe in the Second Coming of Jesus, peace be upon him. I told her that traditions say that he will come to Jerusalem and he will break the cross. I explained that it is uncertain exactly what this means. It is possible that he will physically break a cross. But it is also possible that he will revolutionize religion, upsetting Christian doctrine, thereby figuratively breaking the cross.

 

But I wasn’t happy with my answer so I wanted to do some research to help answer this question that many people have. What signs can we use to recognize Jesus (Isa) when he returns?

 

Here’s what Wikipedia has to say:

 

The mainstream Islamic view of the second coming maintains Jesus did not die (see Islamic view of Jesus’ death) and was lifted up to Heaven by God, where he is waiting to descend^[58] during the “last days” when corruption and perversity are rife on Earth. Jesus will return to wage a battle against and defeat the false Messiah (Dajjal, or Anti-Christ) and call all humanity to Islam, as originally called upon by all the prophets including himself. Jesus shall be accompanied by an army of the righteous, and shall be fighting against darkness, uniting his army with the army of Mahdi in the last war of human history. The Dajjal will wage war with his army of corrupt followers and mischief-makers and those have fallen under his deception.

http://en.wikipedia.org/wiki/Second_Coming

 

This gives some clues about what Jesus will look like. It lacks a description of his face or body. However, it does tell us what he will do. He will fight against corruption. He will battle the Anti-Christ. Leading an army of believers, he will call people to the truth of Islam.

 

What follows is a Hadith or Prophetic Tradition of Prophet Muhammad, peace be upon him, describing Isa in detail and his Second Coming.

“Allah would send Christ, son of Mary, and he will descend at the white minaret in the eastern side of Damscus (sic) wearing two garments lightly dyed with saffron and placing his hands on the wings of two Angels. When he would lower his head, there would fall beads of perspiration from his head, and when he would raise it up, beads like pearls would scatter from it. Every non-believer who would smell the odour of his self would die and his breath would reach as far as he would be able to see. He would then search for him (Dajjal – the Anti Christ) until he would catch hold of him at the gate of Ludd and would kill him. Then a people whom Allah had protected would come to Jesus, son of Mary, and he would wipe their faces and would inform them of their ranks in Paradise and it would be under such conditions that Allah would reveal to Jesus these words: I have brought forth from amongst My servants such people against whom none would be able to fight; you take these people safely to The Mount, and then Allah would send Gog and Magog and they would swarm down from every slope”

— Sahih Muslim, Kitabul Fitan, Book of Trials

 

This is different from what I said to Abby. I said he would come to Jerusalem, but this Hadith from the authentic collection of Imam Muslim says he will come to Damascus. I think I was wrong and this Hadith is right. It may be that he will come to Damascus and then go to Jerusalem; Allah knows best. The description of Jesus is vivid and beautiful. His garments will be golden yellow, the color imparted by saffron when used as a dye. His sweat will shimmer like pearls.

 

 

The rest of the Hadith is rather violent, I admit, but one needs to place it in the right context. Isa will come to a world plagued with corruption, a world scarred by the terror of Dajjal, the Anti Christ, a world in desperate need of renewal. He will kill Dajjal and the disbelievers in his evil army. He will unite believers around the world and spread the message of Islam. The best of these will be told of their future places in Paradise. The strongest of the believers will battle Gog and Magog. Different people interpret Gog and Magog (Yajuj and Majuj in Arabic) differently. Some believe they are two tribes of people. Some view them as monsters or demons.

Only Allah knows for certain the specific details of the world’s end. We should not fight over the meaning of these traditions. Instead, we should believe in their truth and ask Allah to give us an understanding of them. Our life on Earth is short and fragile. We must remember that we have a limited time to obey Allah and to help our fellow people. My capacity is limited but the power of Allah is infinite.