1/5/2024 0 Comments Practica musica not respondingDo such things as the personality of the musician, the place where music is conducted, and the aims of the music have any say in the ruling in the matter of music? A: The ḥarām type of music is lahwī music which deviates people from the way of Allah. Its recognition rests with the common people. What is meant by lahwī music which deviates people from the way of Allah? And how best can one recognize it? A: Lahwī and deviating music is that which due to its characteristics keeps human beings away from Allah, the sublime, and away from moral merits and drives them towards sinful acts and carelessness. To distinguish the instances rests with the mukallaf. However, it is ḥalāl to use them for rational purposes. It is not allowed to use musical instruments to produce ḥarām lahwī music which deviates people from the way of Allah. Therefore, its sanction by the Islamic Propagation Organization or any other Islamic institute does not serve by itself as a shar‘ī proof of being permissible. If he maintains that it does not contain ghinā’and lahwī music - which deviate people from the way of Allah - or untrue speech, then there is no objection to listening to it. What is the ruling on the issue of listening to cassettes sanctioned by the organization of Islamic propagation or other Islamic institutions? What is the ruling on the matter of using musical instruments, such as a violin, or flute? A: The permissibility of listening to a cassette depends on mukallaf’s view. ![]() There is no objection to other kinds of music in itself. To distinguish the subject of a ruling depends on the view of the mukallaf as a part of common people. What are the criteria by which one can distinguish ḥalāl from ḥarām music? Is classical music ḥalāl? A: Any music which is lahwī and deviates people from the way of Allah is ḥarām whether it is classic or not. If the mukallaf feels, on the basis of his judgment, that the very existence of Islam is in danger, it will be obligatory for him to rise for its defense, even if there is fear of being killed. But if what is meant is the mukallaf’s commitment to jihad in the way of Allah, the Almighty, and defense of the genuine Islam of the Holy Prophet Muhammad (s) in cases in which he may be killed, the cases differ. Therefore, it does not make sense to say that the preservation of the genuine Islam depends on killing an innocent person. Q 1045: If, supposedly, the preservation of the genuine Islam of the Holy Prophet Muhammad (s.) depends on shedding the blood of a respected soul, is it permissible to do so? A: According to Islamic law, shedding the blood of a respected soul without any right is forbidden and contradicts the rules of genuine Islam of the Holy Prophet Muhammad (s). ![]() In case the infidels attack Islamic lands and a group of them are captured by Muslims, deciding the fate of the prisoners of war rests with the Islamic ruler and Muslims as individuals do not have such powers. ![]() Q 1044: Is it permissible for a Muslim to take possession of any non-Muslim person whether kitābī or non-kitābī, man or woman, in a non-Muslim country or in an Islamic one? A: It is not permissible. Q 1043: Does the rule of dhimmī apply to the People of the Book who live in Islamic countries? A: As long as they obey the rules and regulations of the Islamic government under which they live and do not do anything contrary to the treaty, their rule will be the same as that of mu‘āhids. Nevertheless, it is advisable to try to obtain their consent as far as possible. Q 1042: What is the rule concerning defending Islam when it is felt to be in danger, but without the parents’ consent? A: To defend Islam and Muslims is obligatory and does not depend upon the parent’s permission. JIHAD Q 1041: What is the rule concerning initiation of jihad against infidels during the occultation of the Infallible Imam (a.)? Is it permissible for the qualified mujtahid who possesses state power to declare it? A: The opinion that affirms the permissibility of such a declaration for the qualified mujtahid who has the position of administering the affairs of Muslims, when he sees that expediency requires it is not improbable.
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