She hits her husband when they argue to make him end the argument

wants him to show her some love and end the arguement but he continues to shout at her in an uncaring way, making her feel as if he hates her. Sometimes this leads her to hit him, even though she really wants him to take her in his arms and finish it all. Unfortunately he does not understand this and hits her back, and then when she reminds him of the hadiths about kind treatment of women he talks about 'an eye for an eye', as if she is just any person, not his wife, whom he should be patient with and care and love. Could you please comment on the situation?

Praise be to Allaah. 

For a wife to hit her husband goes against the sharee’ah and is neglect of her duties towards him. Why do you want him to take the initiative? What you must do is strive to reduce the opportunities for conflict. Instead of asking him to treat you nicely, it is more appropriate for you to apologize to him and calm the atmosphere. A stable married life is the responsibility of both partners, not only one side. 

Warning about Internet sites that distort the Qur’aan

Salam o Aleikum,
A friend of mine brought to my attention this Web site where the guy changed the verses of the Qoran and says it is the Qoran.
This is the site: XXXXXXX
What can we do to stop this?
I have a question if anybody can answer. I have a christain friend who wants me to go to her wedding where I know they will say "the three" and "son of god" during the ceremony. What does a muslim do in that situation, does he go to the ceremony or just the party afterwards. Also what if somebody converts to Islam and her sister is getting married (who is still christain) does that person attend the ceremony?
Thank you very much and please cite your sources.

Praise be to Allah.

Before answering this question, we should advise you of the importance of wisdom in denouncing evil, and of being careful not to inadvertantly promote anti-Islamic websites so that everyone will go and read them, because this will indirectly contribute to the promotion of these worthless people who claim to imitate the Qur’aan.

Producing anything like the Qur’aan is impossible, because Allaah challenged anyone to do this. This challenge was issued to the most brilliant and eloquent Arab poets at the time when the Qur’aan was revealed, which was also the time when Arabic eloquence was at its peak. Allaah said (interpretation of the meaning): “Let them then produce a recital like unto it (the Qur’aan) if they are truthful.” [al-Tur 52:34]

When they could not do this, Allaah challenged them to produce ten soorahs like its soorahs: “Or they say: ‘He (Muhammad) forged it (the Qur’aan).’ Say: ‘Bring you then ten forged soorahs (chapters) like unto it, and call whomsoever you can, other than Allah (to your help), if you speak the truth!’” [Hud 11:13 – interpretation of the meaning].

When they could not do this, Allah challenged them to produce just one soorah that contained the same eloquence and wisdom as the Qur’aan. He said (interpretation of the meaning): “Or do they say: ‘He (Muhammad) has forged it’? Say: ‘Bring then a soorah (chapter) like unto it, and call upon whomsoever you like, besides Allah, if you are truthful!” [Yoonus 10:38]

Allah called on them to seek help from whoever they wanted, and to accept the challenge. He said (interpretation of the meaning): “And if you (Arab pagans, Jews, Christians) are in doubt concerning that which We have sent down to Our slave (Muhammad), then produce a soorah of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful.” [al-Baqarah 2:23]

When they were unable to do this, Allah informed them that they would never be able to do it, no matter who they called upon to help them. He said (interpretation of the meaning): “Say: ‘If mankind and jinn were together to produce the like of this Qur’aan, they could not produce the like thereof, even if they helped one another.’” [al-Isra’ 17:88]

There is no one except Allah who can produce the like of the Qur’aan, because the Qur’aan, as He says, is “a Book, the Verses whereof are perfected and then explained in detail from One Who is All-Wise and Well-Acquainted (with all things).” [Hud 11:1 – interpretation of the meaning].

When some liars did try to imitate the Qur’aan they came up with ridicualous nonsense that would make children laugh, let alone mature and intelligent adults. For example, the liar Musaylimah said: “O frog, daughter of two frogs, croak as much as you want, your upper part is in the water and your lower part is in the mud.” This is an example of the kind of thing said by him and other pretenders to Prophethood. (See Sayd al-Khaatir by Ibn al-Jawzi, p. 404).

Some forms of falsehood may deceive some of the people because of their ignorance and lack of understanding of the rules of grammar and accepted styles of eloquence in Arabic. But anyone who has intelligence and common sense should at least be able to see the difference and realize that these made-up words cannot possibly be Qur’aan. If we look at the Website referred to in the question, we see that kufr is quite clearly mentioned in these fabricated soorahs, such as the statement that the Messiah is the son of God or is God, and the promotion of the evil madhhab of Raafidah (a kind of Shi’ah), and other such nonsense. There are also some weird contradictions, for example, these liars say in the so-called sixth aayah of the so-called “soorah al-tajassud”: “Exalted be He above taking any of His creation as a son,” but then we find in the so-called ninth aayah of the so-called “soorah al-eemaan” the words: “You are he, the son of God, truly; in you we believe.” But verily Allah has spoken the truth when He said (interpretation of the meaning): “Do they not then consider the Qur’aan carefully? Had it been from other than Allah, they would surely have found therein much contradictions.” [al-Nisaa’ 4:82]

You also find other silly comments in these made-up soorahs, such as the claim that Allah permitted His Prophet to change whatever he wanted in the Qur’aan, as in the so-called sixth aayah of the so-called “soorah al-wasaaya”: “Abrogate whatever you want to abrogate of the commands that We have given you, for We permit you to make changes to Our decisions”!

Every Muslim will realize the extent of the lies contained in these words that come from this mind that is driven by ulterior motives. Have you ever seen anything more foolish than these words? Allah has told us to adhere to His Book and put it into practice, as He says (interpretation of the meaning): “And this is a blessed Book which We have sent down, so follow it and fear Allah, that you may receive mercy.” [al-An’aam 6:155]

He commanded His Messenger to adhere to the Qur’aan, saying (interpretation of the meaning): “So hold you (Muhammad) to that which is inspired in you. Verily, you are on a Straight Path.” [al-Zukhruf 43:43].

Allah warned His Messenger not to fail in conveying the message complete and unaltered, as He said (interpretation of the meaning): “Verily, they were about to tempt you away from that which We have revealed unto you (O Muhammad), to fabricate something other than it against Us, and then they would certainly have taken you for a friend! And had We not made you stand firm, you would nearly have inclined to them a little. In that case, We would have made you taste a double portion (of punishment) in this life and a double portion (of punishment) after death. And then you would have found none to help you against Us” [al-Isra’ 17:73-75] and “… if he (Muhammad) had forged a false saying concerning Us (Allah), We surely should have seized him by his right hand (or with power and might), and then certainly should have cut off his life artery (aorta)” [al-Haaqqah 69:44-46]. Having said all this, how can there be any so-called soorah that says the messenger has the right to abrogate whatever he wants in the Qur’aan and that he has the authority to change or omit whatever rules he wants??

The only One Who can abrogate whatever He wants of the Qur’aan is the One Who revealed it, may He be glorified, as He says (interpretation of the meaning): “Allah blots out what He wills and confirms (what He wills). And with Him is the Mother of the Book” [al-Ra’d 13:39];

“Whatever a Verse (revelation) We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things?” [al-Baqarah 2:106].

We, like our Messenger, are obliged to understand and implement the Qur’aan without distorting, omitting or changing anything. Allah said (interpretation of the meaning): “(This is) a Book which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.” [Saad 38:29].

We have seen in the false soorahs quoted on that Internet website a real example of what is referred to in the aayah (interpretation of the meaning): “And verily, among them is a party who distort the Book with their tongues (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: ‘This is from Allah,’ but it is not from Allah; and they speak a lie against Allah while they know it.” [Aal ‘Imraan 3:78].

We ask Allah to make His Religion and His Book prevail and to make His friends victorious, as We ask Him to defeat and humiliate His enemies and cause them to fail. May Allah bless our Prophet Muhammad.

What is the ruling on listening to Qur’aan before going to sleep, whether from a cassette player or some other means?

What is the ruling on listening to Qur’aan before going to sleep, whether from a cassette player or some other means, so that the Muslim will end his day with remembrance of Allaah?.

Praise be to Allaah.  

There is nothing wrong with a Muslim listening to Qur’aan before he sleeps, or listening to a lecture or anything permissible. Indeed it is narrated in the saheeh Sunnah that among the adhkaar to be recited before going to sleep are some du’aa’s and verses and soorahs from the Qur’aan. 

Al-Bukhaari said: 

Chapter: Seeking refuge with Allaah and reciting Qur’aan when going to sleep 

It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) went to bed, he would blow into his hands and recite the Mu’awwadhaat, and wipe his body with them. 

Narrated by al-Bukhaari, 5960. 

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) appointed me to guard the zakaah of Ramadaan, and someone came and started to rummage in the food. I took hold of him and said: “I am going to take you to the Messenger of Allaah (peace and blessings of Allaah be upon him)”… And he said: “When you go to your bed, recite Aayat al-Kursi, and you will have ongoing protection from Allaah and no devil will come near you until morning comes.” The Prophet (peace and blessings of Allaah be upon him) said: “He spoke the truth even though he is a liar; that was a devil.” 

Narrated by al-Bukhaari, 3101. 

Listening to Qur’aan before going to sleep and after, during Ramadaan and at other times, instills tranquility in the heart and helps one relax. Allaah says (interpretation of the meaning): 

“verily, in the remembrance of Allaah do hearts find rest”

[al-Ra’d 13:28] 

And Allaah knows best.

They read Qur’aan before Taraaweeh prayer then complete it in the prayer

We are in America. There is a Qur’aan circle after iftaar, from 7.15 until 7.30, then they pray ‘Isha’, followed by Taraaweeh. In the Qur’aan circle, one of the Muslims reads Qur’aan, using a microphone so that both men and women can hear. The plan is to read 12 pages, then to complete 8 pages in Taraaweeh, so that in one night they can complete one juz’ and thus complete the whole Qur’aan by the end of the month. Is gathering to read the Qur’aan in this manner Sunnah or is it bid’ah? 
Is it better to read Qur’aan to the congregation during Taraaweeh or in a Qur’aan circle?.

Praise be to Allaah.

There is nothing wrong with you having this gathering. For one person to read Qur’aan whilst the others listen is something that is prescribed in sharee’ah; the Prophet (peace and blessings of Allaah be upon him) and his companions did that. 

It was narrated that Ibn Mas’ood (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said to me: “Recite Qur’aan for me.” I said: “O Messenger of Allaah, should I recite it to you when it was revealed to you?” He said: “I like to hear it from someone else.” So I recited Soorat al-Nisa’ to him, until I reached this verse (interpretation of the meaning): 

“How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?”

[al-Nisa’ 4:41] 

He said, “That’s enough for now.” And he turned to me with his eyes flowing with tears. 

Narrated by al-Bukhaari, 4763; Muslim, 800. 

Shaykh ‘Abd al-‘Azeez ibn Baaz said: 

It is prescribed for the Muslims during this blessed month to study the Qur’aan together, day and night, following the example of the Prophet (peace and blessings of Allaah be upon him) with whom Jibreel used to study the Qur’aan every year in Ramadaan, and he studied it with him twice in the last year of his life, and with the aim of drawing closer to Allaah, and pondering the meanings of the Book of Allaah in order to benefit from it and act upon it. This is the way of the righteous salaf and the believers, male and female, should occupy themselves with the Qur’aan, reciting it, pondering its meanings and referring to the books of tafseer in order to benefit from it and learn more. 

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/319, 320. 

It is better when reading Qur’aan to also learn the rulings of the Qur’aan, and understand it meanings. So if you add to reading some tafseer (commentary) on what you read or on part of it, then you will combine many good things, such as following the Sunnah, studying the Qur’aan together, teaching the Muslims and helping them to ponder the Qur’aan. 

If this completion of the Qur’aan is done in Taraaweeh prayer that is better than it being done outside the prayer. 

Shaykh al-Islam [Ibn Taymiyah] said in al-Fataawa al-Kubra (2/297): 

The command and encouragement to recite Qur’aan applies more to the one who is praying than to anyone else, for reciting the Qur’aan in prayer is better than reciting it outside of prayer. The reports which speak of the virtue of the one who recites Qur’aan refer to the one who is praying more than anyone else. End quote. 

If it is difficult for the people to complete the Qur’aan in the prayer, they can combine two good things: studying the Qur’aan before the prayer, and reciting the rest during the prayer, as you are doing. 

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous of people, and he was at his most generous during Ramadaan when Jibreel would meet with him. He would meet him on every night of Ramadaan and study the Qur’aan with him. And the Messenger of Allaah (peace and blessings of Allaah be upon him) was as generous as the wind in doing good. 

Narrated by al-Bukhaari, 3048; Muslim, 2308. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked: 

Can it be understood from the fact that Jibreel (peace be upon him) studied Qur’aan with the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan, that it is good to complete the Qur’aan (in this month)? 

He replied: 

It may be understood that it is mustahabb to study the Qur’aan and that the believer should study it with those who will benefit him and help him, because the Messenger (peace and blessings of Allaah be upon him) studied with Jibreel (peace be upon him) for a reason, because Jibreel was the one who had brought it from Allaah, so he was the emissary between Allaah and the Messengers. 

Undoubtedly the Prophet (peace and blessings of Allaah be upon him) would benefit from his study with Jibreel, such as learning the variant recitations (huroof) of the Qur’aan and the meanings intended by Allaah. If a person studies with someone who will help him to understand the Qur’aan and help him to pronounce it properly, this is what is desirable, just as the Prophet (peace and blessings of Allaah be upon him) studied it with Jibreel. The point is not that Jibreel was better than the Prophet (peace and blessings of Allaah be upon him), but Jibreel was the messenger who brought it from Allaah and conveyed to the Messenger (peace and blessings of Allaah be upon him) that which Allaah had commanded him, namely the Qur’aan and its pronunciation and meanings. So the Prophet (peace and blessings of Allaah be upon him) benefited from Jibreel in these ways. This does not mean that Jibreel was better than the Prophet (peace and blessings of Allaah be upon him), for he is the best of mankind and is better than the angels. But there was a great deal of goodness in their studying the Qur’aan together, for the Prophet (peace and blessings of Allaah be upon him) and for the ummah, because it was studying what had come from Allaah in order to benefit from what had come from Allaah. 

There is another benefit in that, which is that studying together at night is better than doing so during the day, because this study used to take place at night, and it is known that the night is better for studying than the day because one is better able to focus and concentrate then. 

Another benefit is that studying together is prescribed in sharee’ah, and it is a righteous deed even if it is done at times other than Ramadaan, because it benefits both parties. Even if there are more than two, it doesn’t matter, because each of them can benefit from his brothers and they can encourage one another to read. It may be that a person would not be motivated to read if he sits on his own, but if he has a companion or companions to study with him, that will encourage him to read, as well as the benefits they will all share of studying and learning together. 

It may be understood from that that the imam’s reading the whole Qur’aan to the congregation during Ramadaan is a kind of this studying together, because it enables them to listen to the whole Qur’aan. Hence Imam Ahmad (may Allaah have mercy on him) liked the one who was leading them in prayer to complete the Qur’aan with them. This is akin to the practice of the salaf who used to like to hear the whole of the Qur’aan, but this does not mean that he should hasten and rush and not be deliberate in his reading and humble, focused and at ease in his prayer. Rather paying attention to these matters is more important than reciting the entire Qur’aan. 

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/331-333 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was also asked: 

Many imams are keen to complete the Qur’aan in Taraaweeh and they strive to let the congregation hear the entire Qur’aan. Is there anything wrong with that? 

He replied: 

This is a good deed, so the imam may recite a juz’ or less each night, then read more during the last ten nights so as to complete the Qur’aan. This applies if it is easy for him to do so and will not cause any hardship… The great scholar Ibn al-Qayyim (may Allaah have mercy on him) wrote a chapter in his book Jala’ al-Afhaam fi’l-Salaati wa’l-Salaam ‘ala Khayr al-Anaam, in which he described how the salaf were keen to complete the Qur’aan; we advise you to read this chapter in order to learn more. 

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/333, 334. 

See also the answers to questions no. 46088, 1505, 4039. 

And Allaah knows best.

Is it essential to recite the Qur’aan in sequence for one who wants to complete it?

In Ramadaan, if a person wants to complete the Qur’aan, does he have to recite it in sequence?.

Praise be to Allaah.

It is mustahabb to read Qur’aan a great deal during Ramadaan, because it is the month of the Qur’aan. Allaah, may He be exalted, says (interpretation of the meaning): 

“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)”

[al-Baqarah 2:185]. 

Jibreel used to come to the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan and review the Qur’aan with him. Narrated by al-Bukhaari (5) and Muslim (4268). 

Al-Bukhaari (4614) narrated from Abu Hurayrah (may Allaah be pleased with him) that Jibreel used to review the Qur’aan with the Prophet (peace and blessings of Allaah be upon him) once every year, and he reviewed it with him twice in the year when he died. This indicates that it is mustahabb to complete the Qur’aan and study it in Ramadaan.

 Hence the salaf used to read Qur’aan a great deal during Ramadaan, following the example of the Prophet (peace and blessings of Allaah be upon him). Qataadah (may Allaah have mercy on him) used to complete the Qur’aan every seven nights all the time, and every three nights in Ramadaan, and every two nights during the last ten days of Ramadaan.  

Ibraaheem al-Nakha’i used to complete the Qur’aan in Ramadaan every three nights, and in the last ten days every two nights. 

Al-Aswad (may Allaah have mercy on him) used to read the entire Qur’aan every two nights throughout the month. End quote from Majaalis Shahr Ramadaan by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) p. 65. 

Secondly: 

The best is to read the Qur’aan in the order of soorahs as given in the Mus-haf, which is the sequence in which Jibreel reviewed the Qur’aan with the Prophet (peace and blessings of Allaah be upon him) at the end of his life.  

See: al-Tahbeer fi ‘Ilm al-Tafseer by al-Suyooti, p. 637 

Al-Nawawi (may Allaah have mercy on him) said in al-Tibyaan: 

The scholars (may Allaah have mercy on them) said: The best is to read it in the order in which it appears in the Mus-haf, so he should read al-Faatihah, then al-Baqarah, then Aal ‘Imraan, then al-Nisa’, until he ends with Qul a’oodhu bi Rabbi l-naas (Sooratal-Naas), whether he is reciting it in prayer or otherwise. It is also mustahabb, if he recites one soorah, to recite after it the soorah that comes after it. So if he recites Qul a’oodhu bi Rabbi l-naas (Sooratal-Naas) in the first rak’ah, he should recite from al-Baqarah in the second. 

The evidence for that is that the order of soorahs given in the Mus-haf is for a reason, so that order should be followed, except in cases where it is narrated that there is an exception, such as in Fajr prayer on Friday, when Alif-Laam-Meem Tanzeel (Soorat al-Sajdah) is recited in the first rak’ah and Hal ata (Soorat al-Insaan) in the second, and the Eid prayers when Soorat Qaaf and Soorat al-Qamar may be recited. 

If he recites them in a different order and recites one soorah then recites a soorah that comes before it, or he recites a soorah that does not come straight after it, that is permissible, even if he is not doing what is best. As for reciting a soorah from the end to the beginning, there is no dispute that this is not allowed and is blameworthy, because it is a distortion that detracts from the linguistic miracle of the Qur’aan and goes against the wisdom behind the order in which the verses appear. 

End quote from al-Nawawi. 

There is a report from ‘Aa’ishah which indicates that it is not obligatory to read Qur’aan in sequence. 

Al-Bukhaari (4993) narrated that Yoosuf ibn Maahak said: I was with ‘Aa’ishah the Mother of the Believers when an Iraqi came to her and said: “O Mother of the Believers, show me your Mus-haf.” She said: “Why?” He said: “So that I may compile and arrange the Qur’aan according to it, for people recite it with its soorahs not in proper order.” She said: “It does not matter which part you read first. The first part of it to be revealed was a soorah from al-Mufassal which mentioned Paradise and Hell, then when the people became steadfast in Islam, (rulings on) halaal and haraam were revealed. If the first thing to have been revealed was ‘Do not drink wine,’ they would have said: ‘We will never give up wine.’ If it had been revealed, ‘Do not commit zina,’ they would have said, ‘We will never give up zina.’ It was revealed in Makkah to Muhammad (peace and blessings of Allaah be upon him) when I was a young girl playing, ‘Nay, but the Hour is their appointed time (for their full recompense), and the Hour will be more grievous and more bitter’ [al-Qamar 54:46]. And Soorat al-Baqarah and al-Nisa’ were not revealed except I was with him.” 

Al-Haafiz said: 

It seems to me that this Iraqi was one of those who followed the recitation of Ibn Mas’ood. When the Mus-haf of ‘Uthmaan was brought to Kufa, Ibn Mas’ood did not agree to recant his recitation or destroy his Mus-haf, and his compilation was different from that of ‘Uthmaan’s Mus-haf. (Compilation means the collection of the Mus-haf in order). Undoubtedly the compilation of ‘Uthmaan’s Mus-haf was more appropriate than any other, hence this Iraqi said that its soorahs were not in proper order. 

Ibn Battaal said: We do not know of anyone who regarded it as obligatory to recite the soorahs in order, whether during prayer or otherwise, rather it is permissible to recite al-Kahf before al-Baqarah, or al-Hajj before al-Kahf, for example. As for what is narrated from the salaf about it being forbidden to recite the Qur’aan out of order, what is meant by that is reciting a soorah from its end to its beginning. There was a group which did that in poetry, to demonstrate their precise memorization thereof. So the salaf ruled that this is not allowed with regard to the Qur’aan and it is haraam. Al-Qaadi ‘Iyaad said: The order of soorahs is not obligatory when reading or praying, or studying or teaching, hence Mus-hafs varied, but when the Mus-haf of ‘Uthmaan was written they wrote it in the order in which it appears now. Hence the order of the Mus-hafs of the Sahaabah varied… then he mentioned something similar to Ibn Battaal. End quote from Fath al-Baari. 

And Allaah knows best.

Will a person be rewarded for reading Qur’aan even if he does not know the meaning of what he reads?

I always read Qur’aan but I do not understand the meanings… will I be rewarded by Allaah for that?

Praise be to Allaah.

The Holy Qur’aan is blessed, as Allaah says (interpretation of the meaning):

“(This is) a Book (the Qur’aan) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.”[Saad 38:29]

A man will be rewarded for reading it whether he understands its meanings or not… But the believer should not read the Qur’aan without understanding at the time when he is responsible for his actions. If a person wants to learn medicine, for example, and studies medical books, he cannot learn anything from them unless he understands what they mean and it is explained to him. Indeed, he would very keen to understand what they say so that he can put it into practice. So how about the Book of Allaah which is healing for what is in people’s hearts and exhortation for all people? What about a person who reads it and does not understand or ponder its meanings? The Sahaabah (may Allaah be pleased with them) would not go beyond ten aayaat until they had learnt them and understood the knowledge therein and how to act upon it. A person will be rewarded for reading Qur’aan whether or not he understands it, but he should try his best to find out what it means and to seek this knowledge from scholars who can be trusted. If he cannot easily find a scholar from whom he can learn, he should refer to reliable books of Tafseer such as Tafseer Ibn Jareer, Tafseer Ibn Katheer, and others. And Allaah knows best.

The Role of Music in Today's World

By   Naseema mall

Youth 4 the Future Correspondent — South Africa

Sounds! We hear all sorts of them. The sounds of nature: the rustling of leaves in the wind, the patter of rain, and the crashing of waves against the rocks. We also hear the sounds created by people: roaring engines, mobile phones, drills, and beeping horns. Whether we will it or not, sounds have an impact on us and affect our mood.

Put sounds together and create a tune, and we have music. For millennia human beings have been listening to music, and while the types of music may have changed, we are still moved in some way by what we listen to.

Positive and Negative

Music is a powerful tool that can influence people's ideas and opinions either positively or negatively. Today nasheeds (Islamic songs), particularly English nasheeds, are having a greater positive influence on young Muslims than the other music available. Through their lyrics, Zain Bhikha, Dawud Wharnsby Ali, Native Deen, and Sami Yusuf, to name a few popular artists, have allowed people through their lyrics, to reflect more on their identity as Muslims and have helped bring them closer to Allah. A more recent phenomenon that is having an impact on younger people is William Yeomans, also known as Iron Sheik. His music draws attention to the follies and fallacies of governments and media, and condemns their policies and bias. Iron Sheik's music has made younger people more aware of current events around the world.

Other singers may not be as famous as the international stars but they play an important role in their communities and are able to bring joy and hope to many whose lives are bleak. For instance, Khadija Mataai of South Africa, a talented singer, was once part of the internationally renowned Ipitombi music and dance group, with whom she toured much of the world entertaining people. When she found Islam, she left Ipitombi and diverted her talents to teaching music and dance to orphans in South Africa.                           Heeding the Message

People listen to music for a number of different reasons. Many are seeking inner peace, relaxation, and escapism. Many teenagers listen to what's considered hip or cool to feel part of the gang.

As it did in the past, music today can influence people to stand up and be counted in their respective societies. Music can transmit a message so that people strive against injustice. Music has been an important element in leading some people to rid themselves of passivity and become more active. Perhaps Iron Sheik's song "Impeach Bush" might actually lead to the day when George Bush faces trial at the Hague for committing crimes against humanity!

To Listen or Not to Listen

A few months ago there were nasheed concerts held in the UK and in South Africa. While the GPU event in the UK was much larger than the event in South Africa, they were both successful in attracting large crowds, including many young people Some may argue that music is haram. But while acknowledging that there are differences of opinions, both events provided an alternative to bad music that encourages people to indulge in negative behavior.

The increasing popularity of English nasheeds are influencing the dynamics of the music world. Nasheeds have let people reevaluate their lives and the direction they want to take. A young doctor in Egypt I spoke to some time ago said to me, "I used to love listening to Nancy Agram (a Lebanese singer); now I've turned my attention to nasheeds which make me want to be a better Muslim. I still listen to Western music, but my choice of songs has changed. I listen to songs with meaningful words that talk about life and have a clear message in them. I'm no longer attracted to the songs that preach trash."

Here to Stay

Music will be around till the end of time. Music and life will continue to influence each other. Life and circumstances influence lyrics, and lyrics influence people's perceptions. Music today has turned many people's attention to the serious conditions we face: war, poverty, environmental issues, oppression, and injustice. Music like the songs of the Kuwaiti singer (also Qur'an Reciter) Mashaari bin Raashed has also brought to people's realization that the spiritual is not independent of the temporal.

As with everything else in our lives, when we choose to listen to music we have to choose wisely and listen to what moves us towards good and not to what encourages us to stray from the right path.