Islam : The Peace Religion

Thanks to some developments across the globe for last few years, theuniversal values of great religion, Islam, have come in fordenunciation. By invoking the actions of a few individual Muslims totypify the character and conduct of millions of adherents of thisdivine faith, efforts have been made to equate Islam with bigotry andobscurantism. This is most unfortunate at a time when the need forinter-faith dialogue and harmony cannot be over-emphasized in order tobridge the gulf between Islam and West. The proponents of ´clashof civilizations´ and their counterparts in the Islamic worldare bent upon creating differences aimed at spreading confusion andmisunderstanding about the teachings of Islam. In view of thesecircumstances, it is all the more necessary to bring the message ofIslam in correct perspective to serve the cause of coexistence Islamso emphatically lays its stress on.Let me state at the outset categorically and unambiguously that themessage of Islam is peace, tranquility and unity. If one concentrateson the meanings of word ´Islam´, it appears that this wordtakes its origin from saluma (safety) or silm (peace). Etymologicallyand literally the word ´Islam´ means ´peace,tranquility and harmony´. The word ´Imaan´ can betranslated into or more clearly it means ´faith´. Everyreligion is based on faith. Faith is known as Imaan in Islamicterminology. Imaan has its own root-word and that is amn. Amn againmeans ´peace, tranquility and harmony´. The differencebetween Islam and Imaan can be explained in the sense that there is afaith to be believed in and there is practical order to be practised.The faith is known as Imaan and the practical order is known as Islam.In Islam, the word Imaan is used in two dimensions. Firstly Imaanmeans to be in peace or to live in peace. Secondly, the other meaningis to live for peace and to be peaceful to others. According to Islama man who does not maintain peace for mankind, cannot be regarded as agenuine Muslim or even a believer. The believer is the man who livesonly peacefully for mankind. When he lives for the sake of others,only then he would be blessed by Divine peace from Allah Almighty. TheHoly Prophet (saw) was sent not only for the Arabs or a specific tribeor territory but his raising was for the whole of mankind. As declaredby the Holy Qur´an:"O men! I am sent to you all as the Apostle of Allah." (7:158)In the tradition of the Holy Prophet (saw), it has been mentioned:"I have been raised (as messenger) for the whole creation."Here lies the main point. Since the raising of the Holy Prophet (saw)was for the whole mankind, his message of peace is also for the wholemankind. The Holy Qur´an gives the idea of peace and welfare formankind on the basis of unity of mankind. The Holy Quran says:"O mankind! Reverence your Guardian-Lord, Who created you from asingle person." (4:1)The verse has two layers of interpretation namely historicalinterpretation and scientific interpretation. From the point of viewof historical interpretation, the whole mankind has been created froma single father, Adam (as). He is the origin of the whole mankind.Everybody has been created from the same single unit. From theperspective of scientific interpretation, the verse shows that thewhole mankind has been created from a single cell of life and that iszygote.According to the historical and scientific approach, the origin ofhuman life comes into the category of single unity. This unity(historically and scientifically) of the creation of mankind indicatesthat our destination is also the attainment of unity. We should workfor uplift and unity of mankind. This uplift of mankind, its welfareand betterment is absolutely impossible without harmony,reconciliation and unity.In his last sermon delivered to the believers, the Holy Prophet (saw)eliminated the unjust order imposed upon the mankind. That unjustorder at that time was based on human degradation, social injustice,economic exploitation and political suppression. The Prophet of Islam(saw) inaugurated a new world order based upon four concepts namelyrespect for humanity, social equality, economic justice and politicalfreedom.The concept of human welfare is the basic target and we need to pooltogether all our resources for its attainment at personal, social andglobal levels. Any type of process of reform has to start from thepersonal level in Islamic scheme of things. Islam instructs andeducates us that welfare should be achieved at every level by creatinga balance and harmony between mundane and spiritual aspects of life.Human personality is a compact whole consisting of many parts, whichare epitomized in the form of division of life between secular andspiritual aspects. Biological dimension of life is manifested insocial, cultural, socio-cultural, psychological aspects and there is aneed to take these factors into view too at the personal domain.Efforts should also be made for the achievement of human welfare atthe social level; the level of collective environment of our society.We have to work for the elimination of economic exploitation so thathuman welfare is achieved socially. We have to fight against politicaloppression and for educational uplift. We have to campaign foreconomic, social, cultural and spiritual welfare. This is not possiblewithout eradication of hatred. There is no place for hatred incommunities. Ideas and philosophies can be different but we need tolook at the singularity of origin in spite of differences andplurality of ideas. Allah Almighty has created balance betweensingularity and plurality. It is this diversity, which brings aboutperfection, balance, tolerance and moderation in society. Historicallyspeaking, people belonging to various religions have lived in Islamicsocieties as equal partners in the business of state and this aspectof multiculturalism figures quite prominently in Islamic societies.From Islamic point of view, peace and human welfare at the globallevel owes itself to the acknowledgement of the following principles:Firstly the right of survival and existence should be acceptedequally. This right should be given to each and every country, stateand society without any difference and superiority. The Holy Prophet(saw) rightly declared this fact:"An Arab is not superior to a non-Arab and non-Arab is notsuperior to an Arab. Neither a black anyway better than a red nor ared is better than a black. The criterion for the superiority is onlythe element of piety."Superiority does not lie in colours but in character, in conduct andin moral values. Whether one is living a human life or wild life,superiority rests in character only. So we need to work for peacefulcoexistence, which is possible only when we recognize the right ofothers to live. Our motto should be "to live and let otherslive".The principle of non-interference is the basis upon which the edificeof global peace and welfare can be erected. If nations and societiesrespect the sanctities of national sovereignties of others and do notindulge in any type of adventurism, global peace stands ensured.Islam does not approve of extremism of any kind. It is a religion ofbalance and moderation. So in true Islamic society, extremism isdiscouraged at every level because it has the potential of spoilingpeace, calmness and order at every level of society.Since Islamic state believes in equal rights, so it does not believein any act of coercion. Islamic state disapproves hegemony. It has itsfaith in equality. Everyone has rights - some by birth and some givenby state.Islam is against terrorism and condemns all of its forms andmanifestations. Terrorism negates all such values which Islamespouses. So by definition, Islamic state is a peaceful state whererights of all are secured constitutionally irrespective of one´scaste, creed, colour, race and religion. Islam holds that all membersof Islamic society whether rulers or the ruled are equal in the eyesof law.Given the enormous challenges posed to the peace of world, it is hightime we made sincere efforts for peaceful coexistence among nationsand religions. It is through joint struggle that we can defeat allsuch elements who want to create misunderstandings and confusions. Weare all children of Adam (as) and have many similarities to shareamong us. Let our succeeding generations not say that we did not proveequal to the challenges.

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Music in Islam ?

Islam is a natural Din (practical and complete code of life) which enjoins tolerance and moderation in everything that matters. The Holy Qur'an states explicitly:

Kuloo waishraboo wala tusrifoo innahu la yuhibbu almusrifeena.

"Eat and drink, but waste not by excess, for Allah loveth not the wasters." (7:31)

Salat (prayer), fasting, zakat (obligatory charity) and hajj (pilgrimage to Makkah) are all ritual practices of worship but these too are characterized by moderation. There are occasions when offering prayer is forbidden by Shariah. The observing of fast is tempered by sahr and iftar (having pre-dawn and post-sunset meals before and after fasting). The Shariah has imposed strict restraint on constant fasting without taking recourse to sahr and iftar at a stretch. In order to safeguard one's chastity the institution of marriage has been made compulsory so as to realize the natural urges of biological need. Spending in the cause of Allah is a laudable act but it is conditioned by limits so as to ensure a balanced approach that one may not squander away all and go himself a begging.

There are religions which preach monasticism. But Islam shows complete aversion to this practice and lays stress on familial relations with wife, children, brothers, sisters and parents. It attaches great significance to family values and interacting socially with people at large. It believes in good ethics and morality inwardly as well as outwardly in social, political, cultural, spiritual and other affairs in a beautiful manner. The Holy Prophet (saw) once said: "Nobody with an iota of pride and arrogant will enter paradise."

These words were attributed to him.

"Verily Allah is beauty and likes beauty. Pride amounts to denial of truth and looking down upon the people."

Quran has termed the braying of an ass as the harshest of all sounds. It is stated:

Inna ankara al-aswati lasawtu alhameeri.

"For the harshest of sounds without doubt is the braying of the ass." (31:19)

As contrary to this the melodious voice of Dawud (as), David, has been described as highly praise-worthy:

Inna sakhkharna aljibala maAAahu yusabbihna bialAAashiyyi waal-ishraqi. Waalttayra mahshooratan kullun lahu awwabun. Washadadna mulkahu waataynahu alhikmata wafasla alkhitabi.

"It was We that made the hills declare, in unison with him, Our Praises, at eventide and at break of day, and the birds gathered (in assemblies): all with him did turn (to Allah). We strengthened his kingdom, and gave him wisdom and sound judgment in speech and decision." (38:18-20)

It is said of David that when he recited in remembrance of Allah, the mountains joined him and he understood their rhyme and rhythm. As per Muhammad ibn Ishaq the musical voice of David made the hills and bird sing in unison with him when he recited praises in remembrance of Allah. It is also said that Allah bestowed upon him the voice that surpassed all other voices and when recited the psalm the wild beasts would come close to him so much that he could catch them by their neck. David's melodious voice which was gifted to him by his Lord proves beyond doubt that making use of good voice for songs and praises of Allah Almighty is virtuous and rewarding, there being no harm in display of skill of music and melody on joyful occasions.

This is also borne out by the Ahadith. The traditions of the Holy Prophet (saw). Rabi', the daughter of Mu'awwiz ibn 'Afra, said that the Holy Prophet (saw) came to me on the day of my wedding and seated himself on my bed just like other kith and kin. So our Ansar sisters began to play on 'Daf' (musical instrument) and sing in praises of martyrs of Badr. When one of the girls began singing in praise of the Holy Prophet (saw) he stopped her and asked to carry on singing as before.

A'isha Siddiqa narrates that a woman was married to an Ansari man. The Prophet (saw) intervening inquired of the women gathered there whether any of them knew anything of any sport or music.

A'isha Siddiqa narrates that the Holy Prophet (saw) said:

Let this 'Nikah' ceremony be pronounced loudly on 'Daf' and be held within the premises of mosque.

Playing of 'Daf' (musical instrument) and singing make difference of halal (lawful) and haram (forbidden) with regard to the legality of Nikah by publicizing it openly. Muhammad bin Hatim narrates that the Holy Prophet (saw) said:

The 'halal' is the state of lawfulness of 'Nikah' by openly publicizing it with 'Daf' and singing songs (while haram means doing it secretly and stealthily).

There are people with little knowledge of Shariah who erroneously arrange 'Nikah' silently without producing sound of 'Daf' or songs and they consider it a virtuous act. This is wrong. Virtue lies in obeying the Sunnah of the Holy Prophet (saw) observing complete silence on the occasion of marriage and rejoicing not only negates the Sunnah but it also tantamount to violation of the Sunnah as the Holy Prophet (saw) has made it a distinction between the lawful wedding and adultery. The point underlying this provision is abundantly clear that the act of marriage should be publicized so as to let the people know that the man and woman with each other are husband and wife. This purpose is best served by singing songs and playing musical instruments as per practice in vogue. Moreover expressing joy and making merry on such occasions are natural display of pleasure.

A'isha says:

I had an Ansari girl with me. I arranged her marriage. The Holy Prophet (saw) came and asked: "O A'isha! Why is there no song? This Ansari tribe has liking for singing songs on this occasion."

Ibn 'Abbas narrates the tradition that A'isha made arrangement of marriage of one of the Ansari girls related to her. The Holy Prophet (saw) came on that occasion and said: "Have you prepared the bride?" She replied in the positive and he further asked, "whether any singing girl has also been sent along to celebrate the wedding." A'isha replied in negative. At this the Holy Prophet (saw) remarks: "The Ansar people have special liking for songs. You had better send a singing girl to say that we have here come to you and may Allah grant you and us with long life. Practice of the Companions."

Aamir bin Sa'd says:

On a wedding occasion I happened to be with Qarza bin Ka'b and Abu Mas'ud Ansari and saw a party of singing girls there engaged in songs. I addressed the Ansar Companions saying: "O Companions of the Prophet, and warriors of Badr! What is this going on before you?" They replied: "This is all right if you are interested stay and listen to and if not you can leave from here as permission has been give us to sing and make merry on wedding occasions.

Another Hadith is attributed to A'isha. She says:

Allah's Apostle came to my house while two girls were singing beside me the songs of Bu'ath (a story about the war between the two tribes of the Ansar, i.e. Khazraj and Aus, before Islam.) The Prophet reclined on the bed and turned his face to the other side. Abu Bakr came and scolded me and said protestingly, "Instrument of Satan in the presence of Allah's Apostle?" Allah's Apostle turned his face towards him and said, "Leave them." When Abu Bakr became inattentive, I waved the two girls to go away and they left. It was the day of 'Id when negroes used to play with leather shields and spears. Either I requested Allah's Messenger or he himself asked me whether I would like to see the display. I replied in the affirmative. Then he let me stand behind him and my cheek was touching his cheek and he was saying, "Carry on, O Bani Arfida (i.e. negroes)!" When I got tired, he asked me if that was enough. I replied in the affirmative and he told me to leave.

Conclusion

In the light of Quranic injunctions and the sayings of the Holy Prophet (saw), it is amply clear that singing good songs, reciting healthy poetry, playing musical instruments and beating drums on the occasions of marriage and rejoicings over happy festivals do not contravene the Islamic injunctions and this has been the Sunnah of the Holy Prophet (saw) and the practice of the Companions all along. This is all but natural outburst of joy and gives genuine opportunities of making outlets of their joys and pleasure. This is also the cultural need of the people with sorrows and afflictions. Everything that according to Quran and Sunnah is commendable needs no further justification to validate the expression of legitimate feelings of joy on the part of the people.

However, some precautions and constraints must be observed positively. The excess of the limits of propriety should not be allowed and case be taken that vulgar and obscene practices are not indulged in and mixed gathering of man and woman be avoided on such occasion. Islam teaches morality and practice of moderation and balance tempered by good and virtuous acts on all occasions.

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