Dancing is a natural behavior in many cultures; a way of showing happiness or sometimes sadness. In a theory raised by me! the release of energy by moving our body is dancing. But in a theory raised by a scholar "dance refers to a rhythmic movement of the body, usually for entertainment" [1]. Now, let us take both of these definitions into consideration and see what kind of dancing in Islam is forbidden (Haram).
In the view of some Islamic scholars, it is not permissible for women to dance anywhere in any ceremony irrespective of whether it is a wedding or a birthday ceremony except for a woman's dancing for her husband.
In expanding the above ruling, it has been said that “there is no problem in dancing in itself. However, if dancing entails sexual excitation or committing a forbidden (Haram) act like listening to forbidden (Haram) music, or it is in the presence of non-mahram men, it is forbidden (Haram). And it does not make a difference as to the various types of music. Generally speaking, if dancing is done in a sexually exciting manner, and lead to the commission of a forbidden act, or involves a bad effect, or if it is happening in front of a non-Mahram it is forbidden (Haram)” [3].
If a woman dances for her husband or vice-versa, and the dancing is not accompanied by a forbidden (Haram) act, there is no problem in it [4].
In mixed parties where men and women are sitting together, the dance of men or women in front of others is forbidden. Some think that it is OK if men dance in front of women. But in fact, it is forbidden (Haram) for a man to dance. Dance of women in front of men and any dancing which may entail a bad effect and arousal of sexual desires are forbidden (Haram). Playing music and listening to it is also unlawful (Haram) if it is done in a lahwi, enrapturing manner.
No matter if men or women who are dancing together or in front of others are of their unmarriageable kin (maḥrams) of the opposite sex. What is forbidden about dancing is general, i.e., regardless of whether it is done by a man, a woman, or in the presence of one’s marriageable kin (non-maḥram) or unmarriageable kin (maḥram) [5].
Dance of women for women is permitted (Halal) if it is not done in a sexually exciting manner and does not lead to the commission of a forbidden act, nor entails a bad effect. However, it is forbidden (Haram) to attend a dance party if it is considered as accepting the forbidden (Haram) act of others or leads to committing a forbidden (Haram) act. Otherwise, there is no harm in it. Dance of a woman for other women is forbidden if her husband does not allow her to do so.
Some people think that the rulings of dancing do not apply to wedding parties as it is just one happy night. But there is no difference between a wedding party and other occasions. Dancing with music is forbidden (Haram) [6].
In the case of wedding parties, the dance of women in front of women is not forbidden (Haram) under the conditions mentioned above.
As mentioned before, by obligatory caution, it is forbidden (Haram) for men to dance.
Here we discuss the point of releasing energy by moving the body. Is it forbidden (Haram)?
If the movements of the body do not meet the criteria of forbidden (Haram) dance, and if it is not accompanied by forbidden (Haram) music, there is no problem in dancing in private or in groups of women for fitness. However, we have to make sure that such dancing is not happening in front of CCTV cameras or filmed by people who may show it to non-mahrams.
Aerobics and other sports that are based on rhythmic music are permissible if the music is not forbidden (Haram). If music does not cause ecstasy, there is no objection to it. The duty-bound (mukallaf) himself should distinguish whether the music is lahwi or not [7].
Establishing centers for teaching and promoting dancing goes against the objectives of the Islamic system and it is impermissible by obligatory caution [8].
References:
- Sayyid Mujtaba Husseini, Questions and Answers by Students (Rules regarding Music), pg. 84
- Ayatullah Makarem-Shirazi, jurisprudential expressions, http://portal.anhar.ir/node/409#gsc.tab=0
- Sayyid Mas'ud Ma'sumi, Rules regarding Man-Woman Relationships, pg. 219
- Tawzih al-Masail (with annotations by Imam Khomeini), vol.2, pg. 970
- Dancing
- dance in Islam
- Dance
- Dance infront of non Mahrams
Allah almighty has bestowed upon us so many gifts that even if you try your hardest, you cannot count them all:
He gave you all that you had asked Him. If you enumerate Allah’s blessings, you will not be able to count them. Indeed, man is most unfair and ungrateful! (Holy Quran, 14:34)
However, if you reflect further, you will realize that the greatest favor of Allah to us is the opportunity to use these gifts. Life is a priceless blessing that many people often overlook. We must appreciate this precious gift from Allah and use it in the best way possible. Regarding this, Allah Almighty warns us about wasting our time in the Holy Quran,
I swear by Time! * Mankind is indeed in loss, * except those who have faith and do righteous deeds, and enjoin one another to [follow] the truth, and enjoin one another to patience. (103:1-3)
This life is short yet crucial because it’s all we have got. Allah almighty says,
On the Judgement Day, He will gather them [it will be] as if they had not remained [in the world] except for a moment of the day getting acquainted with one another. They are certainly losers who deny the encounter with Allah, and they are not guided. (10:45)
Imam Ali (AS) also states,
Your opportunities pass just like the clouds pass; therefore use the good opportunities. (1)
Those who wasted their time in this world on trivial matters will lament on the Judgement Day:
They are certainly losers who deny the encounter with Allah. When the Judgement Day overtakes them suddenly, they will say, ‘Alas for us, for what we wasted in the world!’ And they will bear their burdens on their backs. Look! Evil is what they bear! (6:31)
Giving the importance of time, Islam has set some principles to make the most efficient use of it
Many of the activities we engage in during the day are unproductive. In the Islamic view, it is crucial to understand the importance of spending time on beneficial things. Imam Sadiq (AS) says,
One of the signs of a good Muslim is that he avoids things that have nothing to do with him (2)
Imam Ali (AS) says:
It is so necessary for one to have a time during the day allocated for self-Assessment so that they could see what they have done during the day and the night that had benefit or damage for them. (3)
Imam Kazim (AS) advised his pupil Hisham:
O Hisham! He is not one of us who doesn’t assess himself every day. (4)
Imam Ali (AS) said,
God bless the one … who sets goals. (5)
Imam Ali (AS) said,
For achieving success, manage your time, and to manage your time, think clearly, and for thinking clearly, hide your secrets. (6)
To effectively manage time the most important thing is to know how to allocate every part of our daily life for something needed. In this regard Imam Kazim (AS) says,
Try to divide your time into four parts: one for praying and talking to Allah, another for work, one for spending time with your friends and trustworthy individuals who let you know about your faults and imperfections and who sincerely love you. The last part is for your lawful pleasures and by this last part, you get ready for the other three parts.
Don’t talk with yourself about poverty or length of lifetime. Because anyone who thinks about poverty will become miserly and anyone who thinks about the length of life will become greedy. Give yourself your share of this world by pleasing yourself with lawful things which don’t harm your character or waste your time. (7)
Imam Ali (AS) said:
Thinking before acting saves you from regretting. (8)
One of the best ways to save time is to think carefully before taking any action. Some people think that acting impulsively leads to faster success. They think that overthinking is a sign of fear, so they advocate for thinking less and acting more. However, Islam doesn’t support this notion as it encourages thoughtful consideration and reflection before taking any action.
In this regard, Imam Ali (AS) said,
Every movement requires knowledge. (9)
Imam Sadiq (AS) also said,
The one who acts without needed insight is like a passenger on the wrong road. The faster he goes, the farther he gets from his destination. (10)
The holy Prophet (PBUH & HP) said:
When you want to do something, think about its results, if it brings benefits or progress, act and if it is harmful or causes regression, refrain from doing it. (11)
We only live this life once, but its consequences will remain in the Hereafter. Don’t squander this opportunity and by making the best of it, secure a better life for yourself in the Hereafter.
Resources
- Nahj al-Balaghah, Sayyed Razi, sayings no.12
- Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.12, pg.199
- Ghorar al-Hikam, Amodi, pg.896
- Mustadrak al-Vasa’il, Muhaddith an-Nuri, vol.12, pg.153
- Bihar al-Anvar, Allamah al-Majlesi, vol.75, pg.51
- Nahj al-Balaghah, SAyyed Razi, sayings no.84
- Tohaf al-Uqul, Harrani, pg.409 & 410
- Bihar al-Anvar, Allamah al-Majlesi, vol.68, pg.337
- Tohaf al-Uqul, Harrani, pg.171
- Al-Kafi, Sheikh Koleini, vol.1, pg.43
- Al-Faqih, Sheikh Saduq, vol.4, pg.410 & 411
Fundamental needs of animals in Islam includes their rights in Islam, and human beings have to fulfill them. The very first needs of animals which are vital to them include sufficient and proper food, water, a comfortable place to rest and live, and physical health. These and some other rights of the animals are discussed in this article.
Animals are unable to talk and express their needs. Captivating the animals and inhibiting them from the blessings that God has reserved for them are unfair [1]. Every animal with either lawful (Halal) or unlawful (Haram) meat, with or without benefit to its owner, birds or cattle, should be provided with adequate food and water, otherwise should be released to seek for its requirements [2]. The animals’ rights in food provision can be listed as:
Feeding the animal adequately, otherwise, it should be released in pastures or nature to find food [3];
Paying special attention to the animal, with whether lawful [i] (Halal) or unlawful [ii] (Haram) meat, which gives milk to its baby because it requires double food supply [4]. Imam Ali (AS) ordered the alms-tax collectors nor to separate the camel from its baby neither to milk the whole milk of the camel as it might be harmful to the baby camel [5];
Not to feed the animal with unlawful food since it is detestable (Makruh) [6];
Not to leave the animal hungry. Prophet Muhammad (PBUH&HP) blamed a man who had left his camel hungry: “you should fear God!” [7];
Watering animal. Partial (Wudu) and full (Ghusl) ablution are some sorts of washing body which are obligatory for Muslims in certain conditions and are prerequisites for some religious duties. Regarding Islamic jurisprudence (Fiqh), if an animal is dying of thirst and there is not enough water to both water the animal and perform the ablution, at certain conditions, watering the animal is the priority [8]. Imam Baqir (AS) said that whoever waters a thirsty animal, God will place him at the shelter of His Throne the day that there is no protection except Him [9].
Hygiene and health of the animal are emphasized in Islam. Providing animals with healthy food and water, a clean place to live and the required treatments and medications are of the duties over their owners. Islamic jurisprudence (Fiqh) obliges the owner of the animal to pay the expenses of the treatment of the animal [10].
It is over every Muslim to consider the rest and peace of the animal. Thereby, an appropriate place should be provided for the animal. Also, a suitable time should be considered for the exploitation of the animal, especially during the night that they need to rest. Prophet Muhammad (PBUH&HP) advised to let the animals rest whenever they are utilized and ordered not to oppress them[11].
These and other Islamic advises demonstrate how much care is given to the animals in Islam. This is contrary to the modern thinking ideas that consider animals as machines to serve humans without needing any rest.
Human beings are not allowed to deprive animals of reproduction [12]. According to Prophet Muhammad (PBUH&HP), sterilizing the animal is equal to dismembering it [12].
An animal raised by a human being has the right of affection over its owner. Hence, it is detestable that the owner of the animal slaughters the animal that he\she has raised [13]. This shows that Islam considers the rights due to a harmonious cohabitation for humans over each other as well as for animals over humans. Imam Sajjad (AS) made a will to bury his camel after its death so that it might not be torn apart by the wild animals [14].
Animals trained for purposes such as companionship, detection, protection, farm work, etc. have received great care in Islamic teachings such that keeping a trained dog at home is permitted if the hygiene tips are considered [15]. It is narrated that a man who had his horse with him, saluted Prophet Muhammad (PBUH&HP). Prophet (PBUH&HP) saluted both the man and his horse in return [16].
This demonstrates the importance of keeping respect for the animals, especially those that are trained. In this regard, branding iron animal on the face (which was common in the past among some ethnic groups) is forbidden in Islam and is considered unfair [17]. Also, Prophet Muhammad (PBUH&HP) ordered not to rest while seated on the animals’ back [18].
Respecting the rights of the animals in Islam is so important that Prophet Muhammad (PBUH&HP) said that whoever ignores the rights of the animals that he\she had owned, he\she should wait in the judgment day until those animals pass over while crushing or butting him\her [19].
Notes:
[i]. e.g., cow or sheep.
[ii]. e.g., dog.
References:
- A. Javadi Amoli, “Mafatih al-hayat”, p. 675.
- Sheikh al-Tusi, “Al-Mabsoot”, vol. 6, p. 47.
- H. T. Nuri Ṭabarsi, “Mustadrak al-Wasail”, vol. 8, p. 36.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 678.
- “Nahj al-Balagha”, letter 25.
- Sheikh al-Tusi, “Tahdhib al-Ahkam”, vol. 9, p. 115.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 61, p. 111.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 681.
- “Makarim al-Akhlaq”, p. 135.
- M. H. Najafi, “Jawahir al-Kalam”, vol. 36, p. 436-437.
- J. Suyuti, “Jami al-Sagheer”, vol. 1, p. 102.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 686.
- A. Al-Barqi, “Al-Mahasin”, p. 634.
- Shaykh al-Saduq, “Thawab al-A'mal wa 'Iqab al-A'mal”, p. 50.
- Animals in Islam
- F. Rawandi, “Al-Nawader”, p. 41-42.
- Shaykh Saduq, “Al-Amali”, p. 507.
- Q. Nu'man, “Da'a'im al-Islam”, vol 1, p. 347.
- Muslim ibn al-Hajjaj, “Sahih Muslim”, vol. 3, p. 74.