We are far ahead of the time when people lived in actual social networks. People living in a town or village were in a strong relationship with one another, and of course, it served them well.
But, maybe people were too closely related back then. And it had its downsides, too. “Give me a break, please, I need some privacy!” That’s what we said to the social life of the past times. The modern way of life ascribed so much importance to our privacy. This, too, had its downsides and sometimes made us feel so lonely. It didn’t quench our need to see and be seen. We needed to share more.
But, modern life and technology also had the answer to that. They provided an unaccountably cheap and easy way of making relationships, without the need for getting quite out of our private zone; virtual Social Networks!
Well, that’s great! We can get to know about our family and friends without spending much time or money. We can easily make thousands of friends from around the world. We can share our ideas and lifestyle with them and get to know about theirs. Like all other inventions, there are many good ways to benefit from social networks. And there being many good ways to benefit from something, is somehow equal to its lawfulness in Islam.
“… who bids them to do what is right and forbids them from what is wrong, makes lawful to them all the good things and forbids them from all vicious things…” (7:157).
But is using social networks in Islam forbidden? Does Islam have any special resistance to these networks? Well, not really. And the rules on what we should do and what we should try to avoid are pretty much the same as the ones we need to observe in actual communications.
Therefore, as we are always careful to avoid any harm in our actual relationships [1], we should also do the same in these virtual sites of getting together, and try not to go for the bad things that might be found in there, nor spread things that might do more harm than good to others or to the society.
That means even if it is a boy-girl or man-woman relationship, there is nothing wrong with it as long as it is an upright, righteous, and honest one, and as long as you observe modesty and the rules of covering, the same way as a relationship between men and women in the outer world.
Also, Islam very much calls us up to mind the circles we move in [2], which are, more or less, a representation of our character and inclinations! Do our friends and groups in social networks –as well as in the real world– help us and change us for better? Or that they are just fun for a short time and may bring us lasting sorrows and regrets? [3]
You might have noticed that conventional social networks, being inherently so cheap and easy, tend to make everything cheap and easy in all respects… and maybe too much so sometimes!
Suppose you share a highly valuable and precious post on Facebook –which is the easiest way to share it, of course– and your friends would barely spend five seconds to look at it!
We are in the habit of taking everything easy in these virtual places; even our relationships. We don’t care that much about what we see or share, and sometimes about the kind of relationships we are making, while, to the contrary, a Muslim is always required to be watchful of his or her doings! [4]
So, apart from the benefits of being cheap and easy for use, they also make it easier to lie, to pretend, or to do any wrong. We may not be quite conscious that some of our relationships in the social networks could be, more or less, a kind of betrayal of our wedlock! Or a little too open to be modest and righteous! For, according to Islam, a husband’s level of modesty affects that of his wife and vice versa. [5] That means, the more righteous a spouse, the more so will be the other! That’s why it is even more important here never to forget that, little as it may be, a wrongdoing is always wrong, whether in a virtual social network or out there in the real world.
“So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” (99:7,8)
References:
- Wasa’il al-Shi’a, vol. 26, p. 14, Al-Mu’jam al-Awsat, vol. 1, p. 90
- Al-Amali, p. 518, Sunan al-Tirmidhi, vol. 4, p. 167
- Quran, 25:27,28
- Quran, 59: 18, Bihar al-Anwar, vol. 74, p. 349
- Kanz al-‘Ummal, vol. 5, p. 317
Ramadan is the time when Muslims are required to fast. But we might wonder: Is our fasting accepted? Do we really observe the conditions that are essential for fasting? After all, what are these conditions? Can the fast (Sawm) of those who do not perform the prayer (Salat), talk behind other people’s back, drink Alcohol, etc. be accepted? Does it bring all the benefits of fasting on body and soul, in its real sense of the word?
Or even sometimes, some non-Muslims show interest in performing fasting (Sawm). They might want to know what it feels like to fast. To know why Muslims are so enthusiastic about this act, or as they say to put themselves in Muslims' shoes. Indeed they are welcomed to take part in this beautiful ritual. Yet, they should note that Islam has specified some conditions for fasting (Swam) to be accepted.
What Are the Conditions that Make Fasting Meaningful and Pleasurable?
Converting to Islam
Having faith in the pillars of Islam
Being in sound mind and Not being unconscious [i]
Having the intention (Niyyah) of fasting
Avoiding whatever renders fasting void
Also, the one who is traveling, a menstruating woman, and the person who would receive harm by fasting are not required to fast.
As stated earlier, fasting is not the mere act of not eating and drinking. Rather it is a multi-dimensional practice. Aside from being a bodily endeavor, fasting is the spiritual effort of Muslims to elevate their souls and reach Allah’s satisfaction. So, not eating and drinking will not necessarily bring about the many spiritual and psychological effects of fasting. It is a process that influences the manner and the soul of the person, with the passage of time.
It is a whole series of actions that are accepted only when one has embraced Islam previously, believes in the Oneness of Allah and performs other practical principles of Islam such as prayer (Salat) as well.
In other words, if there were no spiritual and divine side to this action, it would not be called fasting (Sawm) anymore. As Imam Ali (AS) puts: “It is possible that a person who fasts, does not receive any benefit from his/her fasting other than hunger and thirst” [2]. Why would anyone want to bear hunger and thirst just for the sake of it? There must be something to motivate one going through such a challenging practice.
Intentions are the driving forces for actions, which determine their value and their expected effects. This is true for fasting as well, same as any other obligatory practice in Islam.
Fasting is first and foremost an act of worship and not a mere physical practice. Thus the first prerequisite for this act is to be done with the intention of serving Allah. There may be someone who is only interested in the health effects and physical benefits of fasting. Yet without a divine intention, his/her practice cannot be called fasting in Islam. This does not mean that you need to perform a special ritual before fasting; you should only be aware of your own will to fast and the reason why you fast.
Muslims believe that they fast for Allah [ii]. And what they have for breaking their fast is given by Allah, as a manifestation of His infinite mercy [iii]. With this in mind, Muslims feel inner joy and bliss after a long day of fasting with all its hardships. Since they find a meaning for their efforts. Then, they ask Allah to accept their act of worship [iv], regardless of its physical benefits or any other worldly attitude. At last, they whisper their needs and wishes to Allah, knowing that He is “all-hearing and all-knowing” [3].
We are born free, and Allah has endowed us with the power of choice. We choose to refrain from eating and drinking consciously. We choose to secure our tongue, eye, and ear from any vices. We choose to surrender to the will of Allah, and we choose to get closer to our divine Creator.
If our power of choice is undermined by any circumstances (e.g., not being mentally sound, being unconscious, not having the intention for fasting), fasting loses its meaning and necessary function. That is to emphasize human being's free will to be better, to go forward and prove his/her value.
Notes:
[i] i.e., one must be aware of what he/she is doing, or be in control of his/her actions.
[ii] A Hadith from Prophet Muhammad (PBUH) [1].
[iii] اللّهُمَّ لَكَ صُمْنَا: “O Allah: For You have we fasted” [3]
[iv] وَعَلَى رِزْقِكَ أَفْطَرْنَا :“and with Your sustenance have we broken our fasting” [3]
[v] فَتَقَبَّلْ مِنَّا : “so, (please) accept form us” [3].
References:
- Bukhari, Sahih al-Bukhari, vol.1, p.18-17.
- Nahj al-Balaghah, Wisdom no. 145.
- Dua after breaking the fast (Iftar)
In answering questions about singing in Islam, we cannot say that singing is completely forbidden (Haram) in Islam. Like any other issue, we have to find out what kind of singing is allowed (Halal) and that if there is a prohibition, what is that makes it forbidden (Haram)?
In deriving the ruling of singing from the Quran, jurists usually refer to two main verses:
“Among the people is he who buys diversionary talk that he may lead [people] astray from Allah’s way without any knowledge, and he takes it in derision. For such, there is a humiliating punishment” (31:6).
Some interpreters have taken the phrase “diversionary talk” (Lahw al-hadith) as any sort of speech that deviates people’s minds from the righteous way and attracts the concentration of people to an unjust saying. Jurists have expanded the unjust saying to any sort of expression of mind which may contain poetry or singing or music [2].
Also, it is said in another verse: “So avoid the abomination of idols, and avoid false speech …” (22:30).
In the interpretation of “false speech” (Qowl al-zur) in this verse, it is said that a false statement is any word that deviates people from the righteous way and remembrance of God [3].
When jurists want to define the forbidden (Haram) singing in Islam, they use the term “ghina”. In Islamic jurisprudence, singing is not forbidden (Haram) unless it is known to be ghina.
Ghina is the voice of a human, which is produced in a rise and fall pattern to create the effect of rapture that is suitable for frivolous and carouse gatherings. It is forbidden (Haram) to engage in this type of singing; as well as listening to it, even if it does not lead to rapture in the listener [4].
Any kind of singing that deviates a person from a moderate mood (may it be happy or sad) is referred to as ghina. The most visible sign of this deviation from a moderate mood is when the person loses his self-control; like the feeling that occurs to man after drinking wine. Islam has always prevented Muslims from being stuck in such moods.
Gatherings of merrymaking and sin are those kinds of gatherings that are formed for singing, dancing, debauchery, and sensuality.
Also, there might be some songs that do not deviate one from his/her moderate mood but are common for gatherings of merrymaking and sin. Those are also known as ghina.
Have you ever seen in some concerts, how the audience lose their mind and apart from dancing or crying with the song, they shout or faint out of rapture? This kind of singing is ghina, and those sorts of gatherings are referred to as gatherings of merrymaking and sin. Any kind of singing that changes the normal and rational mood of a person is ghina [5].
Ghina is the type of song that is branded for amusement gatherings and parties.
Ghina is related to the type of song; meaning that if the lyrics of a song convey positive messages to the listener but the music of the song is jaunty, it makes that music forbidden (Haram) [6].
Ghina is when the lyrics of a song are about describing the beauties of a woman (whether physical or erotic description), or it has been written about wine, or dance or other prohibited (Haram) things in Islam [7].
Ghina is any song that changes the mood of the listener; makes him/her either happy or sad; any music or song that makes a gap between the present moods of the listener with his/her “real self” and weakens the control of the person over her speech or behavior.
Ghina is the sort of song that has such hopeless content, which destroys the positive motivations of the listener.
Ghina is any kind of song that by content, lyrics, or the specific sound of the musical instrument can arouse sexual temptation.
Having mentioned the criteria of forbidden (Haram) singing, we can say that those songs which do not contain the conditions mentioned above are lawful (Halah).
Overall, if the listener maintains that as per common view they are not enraptured, there is no problem in listening to the songs (with or without music). Thus, neither the intention of the singer nor the content have anything to do with this ruling [8].
In the matter of listening to a woman reciting poetry and other material with rising and falling her voice to the accompaniment of music, if the vocalization does not amount to ghina, listening to it is not driven by lust, and does not lead to a bad consequence, there is no problem in listening to it for women. If a woman’s signing is sexually exciting or listening to it leads to vile consequences, it is not allowed to listen to it at all. [9]
Regarding women’s singing to be heard by men, if it is not ghina and is not intended for questionable purposes or does not lead to vile consequences, as long as it is not sexually erotic, it is not forbidden (Haram). But as it often happens that listening to the beautiful voice of women is joyful for men, it is better if women do not sing for men and for men not to listen to women singing.
References:
- Ma’aref and Ma’arief, vol. 8, p. 283
- singing in Islam
- Rouhollah Khaleghi, An overview of music, p.4
- muslim singing
- Sayyid Mujtaba Husseini, Questions and Answers by Students (Rules regarding Music), pg. 40-42
- Art from the point of view of the supreme leader, p. 32-4
- Tafsir –e Qartabi, vol. 7, p. 5136
- singer
- Are Muslim allowed to sing?