Jurisprudence of Ghina and Music (Volume 2)

The Jurisprudence of Singing and Music
(Volume 2)

Singing and Music from the Perspective of the Holy Quran and Narrations
An Exegesis and Examination of the Rulings on Falsehood, Vanity, and Distraction

The Jurisprudence of Singing and Music / Volume 2
(His Holiness’ Blessings)
Ayatollah Mohammadreza Nekounam

Main Entry: Nekounam, Mohammadreza, b. 1327
Title and Creator: The Jurisprudence of Singing and Music: Singing and Music from the Perspective of the Holy Quran and Narrations – An Exegesis and Examination of the Rulings on Falsehood, Vanity, and Distraction / Mohammadreza Nekounam
Publisher: Islamshahr, Sobhe Farda Publications, 1393 (2014).
Appearance: 7 volumes, Volume 2, 195 pages.
ISBN: 978-600-6435-600-0 (Set), 978-600-6435-600-2 (Volume 2)
Cataloging Information: FIPA
Notes: Volume 2, 7 (First edition: 1393) (FIPA)
Alternate Title: Singing and Music from the Perspective of the Holy Quran and Narrations – An Exegesis and Examination of the Rulings on Falsehood, Vanity, and Distraction
Subjects: Music (Jurisprudence), Islam and Music, Music – Fatwas
Dewey Classification: 374/297
National Bibliography Number: 3992942
Publisher Location: Sobhe Farda, Naqsh Gostar Press
Print Run: 3000 copies, Price: 330,000 Toman
Distribution Center: Qom – Amin Boulevard – 24th Alley, First Left – No. 76
Distribution Center Phone: +98 25 32 90 15 78
Website: www.nekounam.ir
Copyright: Reserved for the Author

Chapter Three: Singing and Music from the Perspective of the Holy Quran

Singing and Music and the Verses of Prohibition

The contents discussed in the first volume serve as an introduction to the main topic of this book, which is the examination of the ruling on singing and music from the perspective of the Holy Quran and narrations. To understand the religious ruling on singing and music, the first and best step is to seek it from the Lawgiver Himself and reach the sublime presence of His sole authentic heavenly book, the Holy Quran. We must first, without any secondary presuppositions, derive the jurisprudence and principles of God from the text of the Holy Quran. Naturally, primary presuppositions are always required in the research of any subject. Our method, both in research and teaching, has always been to seek the view of the Holy Quran on every knowledge and issue. This is especially important in jurisprudence, where there is often neglect towards the Quran in discussions. In this subject, we continue this noble tradition. As we have discussed in the exegesis of “Guidance” in our larger work, what we aim for is that the Holy Quran should have a complete and definitive impact in all areas of knowledge and practice—particularly in jurisprudence and fatwas. We must believe that the indications of all verses of the Holy Quran are not speculative, and in most jurisprudential issues, one can rely on the Quran before the narrations. The program for the personal and social life and the scientific and practical foundations of every jurist and Muslim should be shaped under the influence of the Holy Quran, and they should not allow the thoughts and ideas of their own to distance themselves from the Quran, using weak excuses of ambiguity or neglect. The jurist must, like other religious scholars, place their thoughts in the presence of the Holy Quran when formulating fatwas and rulings and must practically use the Quran, not just recite or read it. Our point is that the Quran is a book of law, not merely a book of recitation, and should maintain its foundational position in all areas of knowledge, practice, rulings, and fatwas, being used comprehensively and without extremes. This allows the reality that the Holy Quran is the book of life planning for every Muslim and the book of science for every jurist and religious scholar to be understood.

Our belief is that the Holy Quran is a self-explanatory book and does not require anything else to make it clear. All its verses are clear. However, whenever the reader’s mind is confused or similar to ambiguity, they should refer to narrations to have the Infallible, the spoken Quran, show them the correct understanding and clear their confusion. Therefore, no ordinary human can claim to be exempt from referring to the Infallible.

All the verses of the Holy Quran are clear, and the mind of an ordinary reader or a non-specialist who does not know the language is confused. The Holy Quran says: “Those whose hearts are diseased seek out the ambiguous.” In fact, the disease refers to their incorrect mental constructs and their failure to learn the language of the Holy Quran. Therefore, it cannot be said that the Quran does not speak or have a language. Rather, the Quran speaks, and the Infallible, the spoken Quran, resolves the mental problems that hinder deep understanding of the Quran, not that the Infallible makes the Quran silent. Thus, it should not be assumed that only the Infallibles understand the Quran. The Quran has been revealed for all human beings, and in many places, it addresses them with the phrase, “O people!” It is true that there are many truths in the Quran that an ordinary person cannot fully comprehend, but it is not the case that the Quran is a silent book or that ordinary people cannot gain any understanding from it. The Quran is a book of guidance for all people, and they will be judged according to its laws and teachings.

This belief is based on Quranic, doctrinal, and Shia principles. As Imam Ali (a.s.) stated: “The Quran’s outward is beautiful, and its inner is deep.” This vast ocean requires an expert diver to explore it.

The vastness of the ocean is not a defect; the defect lies in the one who does not know how to swim. Anyone who does not know how to swim should stay at the shore and approach the water to the extent of their ability or hold hands with a skilled swimmer to avoid drowning. Indeed, the expert divers of this ocean are the divine saints and messengers.

Verses on Falsehood

The Holy Quran does not directly have a verse that prohibits singing and music, but expository narrations refer to four verses discussing falsehood, bearing false witness, vain speech, and statements to aid falsehood and weaken the truth. The subject of these verses generally relates to some form of falsehood. Some jurists, based on the expository narrations of these verses, have considered singing and music to be manifestations of “falsehood” and thus inherently forbidden. We will discuss the expository narrations in this volume. Additionally, we will investigate the terms related to falsehood, such as “vanity,” “triviality,” and “play,” from the perspective of the Holy Quran. We will refer to the narrations that cite these verses or are related to the discussion, while the independent narrations on the subject of singing and music will be discussed in the next volume.

In the first volume, we stated that the Holy Quran contains various forms of musical structures, which are unique to this only heavenly book. For instance, some Arabic singers perform their songs in Quranic styles, which will be discussed in Volume 3 of this book. We will also discuss how some of the Infallibles used to recite the Quran with a sorrowful and beautiful voice (in a specific Quranic style), causing some listeners to faint. A separate chapter on this topic will not be opened here.

Verses of “False Speech”

The four verses mentioning “false speech” are found in Surah Al-Hajj, verses 27–31, Surah Al-Furqan, verse 4, and verses 63–73, and in Surah Al-Mujadila, verse 2. We will discuss each of these verses individually.

Surah Al-Hajj Verses:

And proclaim to the people the pilgrimage. Let them come to you on foot and on every lean camel, coming from every distant pass, that they may witness benefits for themselves and mention the name of Allah on appointed days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable poor. Then let them complete their rites and fulfill their vows and perform Tawaf of the Ancient House. That [has been commanded], and whoever honors the rites of Allah – it is best for him with his Lord. And lawful for you are the animals, except what has been told to you, so avoid the uncleanliness of idols and avoid false speech (Quran 22:27–31).

In this verse, the Prophet is commanded to invite people to perform Hajj so that they may witness benefits for themselves, remember Allah, and provide sustenance for the poor. The verse then emphasizes the prohibition of both idolatry and “false speech.”

The Semantics of the Term “Zor”

The term “zor” in the lexicon is translated as “justice,” “inclination,” and “intention.” However, “intention” can carry two meanings: “turning towards something” and “turning away from it,” depending on the preposition it is used with. Some lexicographers have suggested that “zor” means falsehood or lie, but this is incorrect. “Zor” and “lie” are not synonymous, and they do not overlap in meaning. Rather, “al-zur” refers to “deviation from the path of truth,” also known as “falsehood” or “forgery,” because the one who deviates from truth intends to speak in such a way that others might accept their words. “He alters his speech (in a way) that is more likely to be accepted by the listener.”

The term “za’ir” (pilgrim) is used because the person turns away from one place and inclines towards another. Therefore, the interpretation by “Misbah al-Munir” that “zor” means falsehood is incorrect. The root of “zor” actually refers to an “inner deviation from the apparent,” rather than improving the outward appearance. A person may express something outwardly, but internally they deviate from it, even though outwardly they do not wish to deviate. This act is referred to as “forgery,” and the person is called a “forger.” An example of this would be when someone shows respect to another, while internally they are upset with them—this is termed “forgery,” and the person is labelled as a “forger.”

Falsehood refers to a statement that does not correspond to reality, but “the word of falsehood” is a lie that is embellished—falsehood that “appears good outwardly and is mistakenly believed to be true.”

The word “zurtum” in the verse (Al-Hakum al-Takathur hatta zurtum al-maqabir) is also derived from the same root. Some Arab tribes were so obsessed with boasting that they would boast about the number of graves of their deceased. They would not send charity or ask for forgiveness for their dead but would use them for self-display and boasting. They wanted to present themselves as pilgrims to the graves of their deceased, which is the meaning of “zurtum al-maqabir.” It is clear that this act was a form of forgery. In this case, the visitation of the dead was not genuine, and the attention was not given to the dead but rather to the act of boasting about their graves. Based on this understanding, one can argue that “zor” involves hypocrisy and duality, with acts like hypocrisy and ostentation being associated with it.

The term “zor” is the infinitive of “zūr,” which is a noun derived from the root, just as “ghasl” and “ghusl” both refer to the same concept of washing, one as the infinitive and the other as a derived noun. “Zor” does not necessarily mean a lie; rather, it refers to an inner deviation from the apparent. In Surah Al-Kahf, it says: (And those who disbelieved said, ‘This is nothing but a lie that he has fabricated’). The meanings of “zor,” “zūr,” “za’ir,” and “ziyara” all stem from the same root, and their forms change in different derived meanings. Zor does not have to be a falsehood because a lie must be a declarative statement that can be true or false. A liar does not seek to present their lie as truth, but “zor” can be used in non-declarative forms, where falsehood does not apply.

Thus, “zor” encompasses more than just false statements and can also apply to declarative utterances. Furthermore, “zor” may be either good or bad. A “za’ir” (pilgrim) who intends for the truth is a pilgrim to the truth, while one who deviates from the truth is a pilgrim to falsehood. These characteristics are reflected in the derivations of this root.

“Tazawwur” refers to mutual inclination. This term appears in the context of the People of the Cave: (And you would see the sun when it rose, inclining to the right of their cave, and when it set, it passed them by on the left). “Tazawwur” means “inclining,” or “leaning.” The sun would incline from one side to the other. In all these derivations, the same root appears.

From this discussion, it can be concluded that “zor” can be understood as “intention,” which can sometimes be declarative and sometimes performative. Declarative and performative actions are fundamentally different. In a declarative statement, the speaker simply recounts information without affecting the action, but in performative speech, the speaker plays an active role in shaping the expression, and quoting others is not involved.

Analyzing the Relationship Between Music and “Zor” Speech

At first glance, there does not appear to be any connection between the verses and sound, voice, music, or singing. However, in various hadiths, “qawl al-zor” (the word of falsehood) is interpreted as referring to singing. Nevertheless, the sayings of the infallibles must be understood with insight and reflection, not merely accepted blindly. The acceptance of such interpretations without intellectual analysis or investigation would be far from proper jurisprudence and ijtihad. Without deep research, one might raise objections similar to those raised by some Sunni scholars, who question how hadiths reported by Shia sources interpret verses from the Qur’an in ways that seem disconnected from the text. For instance, the verse in question does not directly mention sound, voice, or music; so, how can “qawl al-zor” be interpreted as singing, and what is the connection between the two?

Indeed, the teachings of the Imams are not arbitrary or unfounded but based on profound understanding of the Qur’an. The infallibles (peace be upon them) speak directly from the Qur’an, and their words are fully aligned with its meanings. While we may not possess the same depth of understanding as they do, every individual is encouraged to engage with the Qur’an to the best of their ability.

The Qur’an is an ocean of knowledge, and our understanding may not reach its depths, but the infallibles, with their unique insight, have the capacity to extract its deepest meanings. Anyone who is able to, should approach it with diligence and strive to understand it, even if this is as difficult as retrieving a needle from the depths of the ocean.

We understand the teachings of the Imams as being directly connected to the Qur’an, which is the totality of revelation. Therefore, in the current discussion, while the verse itself may not explicitly refer to sound, voice, or music, the meanings derived from it by the Imams are deeply rooted in the Qur’anic text.

The Necessity of Avoiding the Camp of Falsehood and Doctrinal Injustice

At the beginning of this surah, the Day of Judgment is discussed: (O mankind, fear your Lord. Indeed, the earthquake of the Hour is a terrible thing). The surah refers to both polytheists and believers, and then calls for the performance of the Hajj rituals.

In these verses, many aspects of theoretical and practical wisdom are addressed—issues that philosophical and mystical texts discuss at great length and with the most complex expressions, but which are briefly stated here.

(Fajtanibu al-rijsa min al-awthan) represents theoretical wisdom. This verse does not immediately associate “qawl al-zor” with it but rather further instructs, (wa ijtanibu qawl al-zur), pointing to practical wisdom, which pertains to undesirable and unjust actions. The verse then warns against disbelief.

The Significance of the Expression “Avoiding the Word of Falsehood”

The verse specifically advises avoiding “qawl al-zor” (the word of falsehood), rather than just “zor” itself. This choice is significant and warrants reflection, as it directs the attention not merely to unjust actions but also to the belief in and pride in such actions. To say “qawl al-zor” is to caution against not just performing false actions but also accepting them as truths. The Qur’an here highlights the importance of theoretical understanding, which must precede practical actions, as correct actions flow from correct beliefs. Therefore, one must avoid not only injustice in action but also the belief in and glorification of such injustice.

Subversive Music of the Truth

In this discussion, the key point is to analyze what ghina (singing or music) is and why it is considered a sin, leading to its interpretation as “false speech.” The verse states that “speech” means belief, and “false speech” refers to a belief in injustice. The ghina that is prohibited is not just any sound, but a sound that conveys a belief in falsehood and supports the system of injustice. It should be noted that a sound or word can be considered an instance of “false speech” if it carries a false belief. For example, the meaning of a word that implies the destruction of religion and the diversion of people from the teachings of the infallible (Imams) could qualify as ghina and fall under the category of yassuddoona an sabiil Allah (they block the way of God).

It has been said that “false speech” is the act of believing in injustice. Based on this interpretation, not only ghina and music but any sound—even the voice of David—could be considered forbidden and sinful if it leads people away from the path of God and weakens religion. According to this analysis, the forbidden ghina refers to both the subject and the content of the sound, not the mere sound itself. With these narrations, it is impossible to claim that the essence of musical sound is inherently sinful. If the content of the sound is not contrary to religious values, then another argument would be required to establish the sinfulness of the sound.

An example of this would be the voice of a muezzin who calls the adhan (call to prayer) in such a manner that it causes people to flee from prayer and religion. This person would be an embodiment of “false speech” and yassuddoona an sabiil Allah, and their act would be unlawful.

If the melisma or chanting of a singer leads to the abandonment of religion, the same ruling would apply. Likewise, the speech of an individual whose words lead to a similar outcome would be subject to this analysis.

The Scope of False Speech: Any Endorsement of Falsehood and Injustice

“False speech” refers to a belief in falsehood. Every sinful act stems from such a belief, and this belief manifests itself in action. False speech refers to a wrongful act carried out due to a belief in falsehood. For instance, the Prophet Muhammad (PBUH) said: “Pray as I pray.” However, if someone were to say, “I say you should pray differently,” their statement would be false speech or batil. Innovations in religion are a form of false speech. Belief in falsehood means that falsehood has become intertwined with one’s essence, and this is also the case in religious innovations. However, many people commit sins without necessarily having a belief in falsehood. For example, someone might sin for fifty years but still see themselves as ashamed before God. In such cases, false speech does not apply.

As it is mentioned in the Quran, “false speech” is linked with erroneous leaders, as the address is directed toward the leaders of disbelief and polytheism in Mecca.

At this point, we are not concerned with whether sound falls within this domain, but rather with the fact that the inclusion of sound as “false speech” requires evidence. Nevertheless, it is certain that any content that is false is prohibited. Even if false content is presented with the most beautiful sounds, it remains forbidden because it undermines the faith and contributes to the destruction of religion. This is considered an example of false speech, and jurists consistently agree on this interpretation. However, the key question is whether a sound with content that aligns with religion is considered ghina or not.

Based on this verse and the narrations that have interpreted “false speech” as referring to ghina, it can be stated that the certain ghina that is forbidden is the one with content and material that is anti-religious, false, and contrary to the culture of the Imamate and leadership. Any ghina that does not serve the forces of falsehood and does not support them falls outside this certain category.

Belief in Falsehood under the Appearance of Religious Devotion

It is essential to note that any opposition to the teachings of religion and any unjustified critique of religious principles, based on such beliefs, constitutes “false speech,” even if the person claims to be religious. Sometimes, a person may live for years in sin, wickedness, and even alcohol consumption but later purify themselves through repentance. However, there may be an individual who regularly performs night prayers and devotion but, due to holding onto false beliefs and opposing the truth, becomes impure and heretical, spending their life in falsehood, thinking they possess knowledge and belief in God. If such a person dies while holding onto this false belief, the more water the ritual washer pours over their body, the more their impurity increases. The angels of God would mock the simple-minded washer who believes this deceased person has been purified and is now ready to enter Paradise.

The alcoholic has committed a sinful act, but the person with false beliefs is the one who has impurity in their belief. One can seek forgiveness for sinful actions, saying, “O God, I did not understand and I sinned, You know that I was never an enemy to You and Your saints, it was my ignorance that led me here.” However, the person who insists on a false belief, despite their actions being in line with their erroneous faith, cannot find salvation and deserves punishment.

Sometimes, false belief renders many acts of worship null and void, and all that remains is regret and sorrow. It is in these cases that the repentant sinners will say to such a person: “If we contaminated our mouths, we purified them with a remembrance of God, for our sin was committed out of ignorance and negligence, and we loved God even while sinning. However, your false beliefs bind you so tightly that you cannot free yourself from them.”

This issue is a significant problem, especially among religious scholars, both those with formal religious training and those who, after reading a few Arabic and Persian books without the ability to derive rulings, claim to know God but do not truly worship Him. One must exercise utmost caution in deriving religious rulings to avoid issuing opinions contrary to the teachings of God.

A jurist should not think that they are only responsible for the unlawful things they make lawful, but they must also be accountable for the lawful things they declare unlawful, for the lawful decrees of God are the driving force behind people’s religious faith. Therefore, a jurist must rid themselves of any personal biases or sectarian interests and seek to discover God’s commandments with sincerity and truth.

Verses from Surah Furqan

(“And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them, they say [words of] peace. And those who spend [in the way of God] neither extravagantly nor with stinginess but are ever between that, [moderate]. And those who do not invoke with God another deity or kill the soul which God has forbidden, except by right, and do not commit adultery. And whoever does this will meet a penalty. The punishment will be doubled for him on the Day of Resurrection, and he will abide therein humiliated. Except for those who repent, believe, and do righteous work. For them, Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful. And whoever repents and does righteous work has certainly turned to Allah with [accepted] repentance.”) [25:63-70]

In these verses, God describes His righteous servants as those who walk humbly on earth and respond to ignorance with peace, who spend moderately, avoid sin, and refrain from false testimony. When they encounter falsehood, they pass by it with dignity and do not engage with it. The passage stresses that sincere repentance leads to the forgiveness of sins, and God replaces their evil deeds with good.

Prohibition of False Testimony

The Quran mentions that the righteous servants of God avoid bearing false witness. This is not merely a physical action but a moral stance. In the context of interpreting divine law, it is emphasized that bearing false witness is not only about verbal declarations but also about actions that represent a false narrative.

The Honour of the Servants of the Most Merciful and the Passage over Idle Talk

In the second part of this verse, Allah states: (وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا); the servants of the Most Merciful disregard the idle chatter of foolish and ignorant people and, with dignity, pass over it.

The opinion that the late Allameh refers to as “Qil” (i.e., a view held by others) is inconsistent with this phrase and leads to an invalid conclusion. If we interpret “idle talk” as all sins, a question arises: how could the servants of the Most Merciful simply ignore all sins and say nothing, thereby disregarding the obligation of enjoining good and forbidding evil, as if no sin had occurred? Such an approach would resemble that of the “dervishes,” not the true servants of the Most Merciful.

To avoid this erroneous conclusion, we should not interpret “idle talk” as sin, but rather as referring to meaningless actions. The meaning is as follows: when the servants of the Most Merciful encounter someone acting childishly, ignorantly, or in an impolite manner, they do not pay attention to their actions, and they overlook them as though they did not exist.

“Idle talk” refers to things that are trivial and insignificant, often termed as “meaningless.” Such things are not worth considering or investigating. However, this indifference and graceful passing should only apply until the matter becomes a “forbidden act” (i.e., a “wrongdoing” that requires intervention); otherwise, one must stand up against the sin.

The verb “مروا” (they pass) indicates that the servants of the Most Merciful do not even pause when encountering idle talk but swiftly pass by it. In some cases, it is difficult to discern when such matters reach this threshold, especially for those who give great importance to the commands of enjoining good and forbidding evil, such as scholars.

According to the noble approach, if someone commits a sin in secret, their sin should not be investigated. However, if someone openly commits a sin and boasts about it, one must intervene and stop them from doing so. If these two cases are confused or one is substituted for the other, it would be ineffective. A person engaged in idle talk will not desist simply due to admonition, and this verse addresses that point. It advises not to point out the insignificance of a person’s actions and to avoid overemphasising their trivialities, because if one occupies oneself with small matters, one will not have the ability to address the more serious ones.

The term “idle talk” refers to minor, excusable matters, which are not the primary focus of the lawgiver. It also covers unintentional minor sins that may be influenced by the necessities of the surrounding environment. These are actions that are not fundamental or crucial and do not cause significant harm to the individual or society. For example, if one notices a weak person secretly taking a few seeds or chocolates from a shop, one should gracefully overlook it and adopt the approach of “I saw nothing,” preserving their dignity. However, if someone is struggling to pay off a debt and sees another person stealing their money, this should not be ignored, and one should intervene.

Idle talk varies in its nature, and its significance depends on the individuals involved. For example, if a prominent person steals a few chocolates from a shop, a more serious response is required, as such an action undermines the dignity of a person in a higher position. The evaluation of such cases requires caution, and one cannot apply a uniform judgment to all instances of idle talk or to all individuals.

Avoidance of False Testimony

After evaluating the late Allameh’s opinion, we now proceed to complete our discussion on this matter. We have concluded that the term (وَالَّذِينَ لاَ يَشْهَدُونَ الزُّورَ) refers to bearing false testimony. False testimony can be directed against people, in the form of lying, or against the truth, as in disbelief and polytheism. The verses preceding this one support this interpretation. The previous verse states: (وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلاَ يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلاَ يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا)[14]. Worshipping anyone other than God is a form of false testimony.

Thus, those who do not associate others with God, do not commit murder except with due cause, and do not engage in adultery are examples of those who refrain from false testimony.

Based on this analysis, false testimony refers to testimony that is invalid, whether it is directed at people (such as lying) or against the truth (such as polytheism). The previous verses indicate this. The verse states: (وَالَّذِينَ لاَ يَشْهَدُونَ الزُّورَ), meaning that the servants of the Most Merciful do not give false testimony, which is more than merely refraining from lying. False testimony also includes actions that involve fabricating or distorting the truth.

In this sense, “false testimony” is a broader term than merely lying. Lying refers to false verbal statements, while false testimony encompasses acts that convey falsehood, such as claiming that an idol is a god or pretending that the truth is something other than what it is. This false testimony can also extend to actions and intentions that distort or misrepresent the truth.

The verse does not command the servants of the Most Merciful to refrain from false testimony, but rather describes them as those who inherently do not bear false testimony. This is an important distinction, as it suggests that the nature of the righteous is so elevated that they do not need a direct prohibition to guide their conduct. The absence of the direct imperative “do not” indicates that their behaviour naturally avoids false testimony.

False testimony refers to the act of presenting something false as true, and this concept applies not only to verbal statements but also to actions, beliefs, and intentions. While lying involves speaking falsely, false testimony refers to acts of deception and the distortion of truth, which may be done intentionally or unknowingly. Therefore, false testimony encompasses a wider range of deceptive behaviour, including actions that involve the false representation of the truth, as in polytheism or misrepresentation of facts.

The term “false testimony” in the context of the verse refers to an act of falsehood that presents itself as truth. This can occur in both verbal and non-verbal forms. The concept of “false testimony” encompasses all forms of deceit that mislead others by presenting a lie as truth.

Honouring the Pure Servants of God

One noteworthy aspect of this verse is that it does not address the servants of the Most Merciful with a direct command to avoid false testimony. Instead, it describes them as those who inherently do not engage in false testimony: (وَالَّذِينَ لاَ يَشْهَدُونَ الزُّورَ). This is because their status is too elevated to require such a command. Their behaviour is naturally in line with the law, and they do not need a direct prohibition to avoid falsehood. The phrase “they do not bear false testimony” implies that false testimony is inconsistent with their character and nature.

The Application of the Words Mentioned in the Holy Quran

The word “Bāṭil” (باطل) appears 24 times in the Quran. For example, “But we hurl the truth against falsehood, and it crushes its head, and behold, it vanishes” (Quran 21:18), and “Allah nullifies falsehood and confirms the truth with His words” (Quran 35:19) are some of its usages.

Apart from the word “al-Bāṭil” (الباطل), other derivatives of it are also used in the Quran, such as “Bāṭil,” “Tabṭalu,” “Yubṭilu,” “Siyubṭiluhu,” “Bāṭilan,” and “al-Mubṭilūn.” Each of these appears in different frequencies throughout the Quran, namely, once, twice, once, once, twice, and five times respectively.

The word “Qabīḥ” (قبيح) appears once in the Quran, in the form of a passive participle: “And on the Day of Judgment, they will be from the repugnant” (Quran 39:60). This verse suggests that something repugnant will manifest on the Day of Judgment.

The terms “Nalaʿab,” “Yalʿab,” “Yalʿabūn,” “Laʿb,” “Laʿban,” and “Lāʿibīn” are mentioned in the Quran in different frequencies—each occurring once, once, twice, five times, four times, and three times, respectively. Similarly, the words “al-Laghw” (لغو), “Laghwān,” and “Lāghiyah” are mentioned six, three, and once in the Quran, respectively.

The root “Lahw” and its derivatives, such as “Allahakum,” “Talhikum,” “Talahīhim,” “Yalhīhum,” “Talahā,” and “Lāhiyah” also appear in the Quran, each one time. Apart from “Lahw” in the nominative form (which appears six times) and “Lahwān” in the accusative (appearing four times). I will thoroughly examine these verses in the upcoming chapters.

By counting the verses in the Quran, we can conclude that “Lahw,” “Laʿb,” “Bāṭil,” and “Qabīḥ” are used more than seventy times in the Quran, and their meanings and concepts must be derived from these instances. As the Quran mentions: “There is nothing, whether moist or dry, that is not in a clear Book” (Quran 6:59).

Falsehood and Futility

Falsehood refers to something that does not have a rational or spiritual purpose, yet intention plays a role in it. However, it does not reach its ultimate goal, and its end is non-productive. “Bāṭil” means “cut off”; falsehood is that which has been cut off from a meaningful objective. However, actions that are false may still have an emotional or material objective, as opposed to a rational or spiritual one. For example, someone who plays with their beard or bites their nails may have a goal, but it is a selfish goal. Such an act is considered false, as it lacks a spiritual purpose, though it is not necessarily prohibited. The prohibition of such actions comes from religious guidance, which deems it sinful. Not all falsehood is forbidden; some actions are indeed false but permissible, while others are false and forbidden.

Some false actions are considered sinful, such as divulging the secrets of a loved one, making insinuations, or provoking someone sexually, especially in a society where young people find marriage difficult. However, not all falsehoods are forbidden, and the definition of falsehood must be clear, with specific laws and classifications provided for it, so that responsible authorities have a clear standard for distinguishing between actions. Some actions are permissible in principle, but when they acquire secondary qualifications, they may become prohibited. For example, a believer picking his nose in front of a camera or in a public setting could be deemed improper as it may lead to mockery or ridicule of religion and its adherents.

Critique of Falsehood by Raghib

In Raghib’s Mufradat, the word “Bāṭil” or “Bāṭil” is defined as the opposite of “Haq” (truth). Falsehood is something that lacks stability when examined closely. As Allah says, “This is because Allah is the truth, and what they invoke besides Him is false” (Quran 22:62). Falsehood can refer to statements or actions that are rooted in various sources. Allah says, “And what they did has been nullified” (Quran 18:105) and “Why do you mix the truth with falsehood?” (Quran 2:42).

The concept of “Bāṭil” also extends to something that has no benefit in this world or the hereafter. The term “Bāṭil” is also used to describe someone whose blood has been wasted, such as someone who is killed without receiving justice or recompense. This term can also refer to someone who recklessly exposes themselves to danger, like a brave warrior who faces death without consideration.

Raghib’s explanation of “Bāṭil” contrasts with some interpretations that describe it as an absence or negation of truth. However, in the Quran, falsehood is described as something that has a kind of existence and can be defeated by the truth: “Say, the truth has come and falsehood has vanished. Indeed, falsehood is ever bound to vanish” (Quran 17:81).

Falsehood and Its Lack of Purpose

When we say an action is “Bāṭil” (false), it means the action does not achieve its intended final goal. Falsehood refers to something that is incomplete or does not reach its ultimate end, but still fulfills an intermediate purpose. The Quran beautifully illustrates this with the verse: “Indeed, We have guided him to the way, whether he is grateful or ungrateful” (Quran 76:3). Here, the movement towards a goal is emphasized, even if the ultimate purpose is not attained. This concept highlights that even if an action does not achieve its final goal, it may still fulfill an intermediate purpose, but without achieving the true or ultimate aim.

Falsehood in Philosophy

In philosophical discourse, those who view falsehood as an aimless action are mistaken. As stated in the Quran, “We did not create the heavens and the earth and everything between them in play” (Quran 44:38), indicating that nothing is without purpose. Similarly, Allah says, “We did not create the heavens and the earth and everything between them except with the truth” (Quran 15:85). This universal principle applies to all actions and all phenomena in existence: just as there is no action without an agent, there is no action without a goal.

In this sense, while not all actions may aim for the highest spiritual, intellectual, or moral purposes, every action has some goal, whether imagined, conjectural, or even deceptive. The final goal may not always be the highest, but every action has an end point.

The Difference in the Degree of Goals Among Individuals

Since no action is without purpose, it is important to understand which actions are lawful and which are unlawful. Not every action of a believer is aimed at a rational, high, or spiritual purpose. Indeed, Allah says, “And they were not commanded except to worship Allah, being sincere to Him in religion” (Quran 98:5). While it is true that every believer should seek to perform actions that serve a higher goal, ordinary people may not always achieve this. The true saints and individuals close to God do not engage in actions without a spiritual purpose; for them, every action is a form of worship, whether it is recognized as such or not.

The Knowledge and Action of the Agent

The agent of an action can be classified as immediate, intermediate, or distant. Every action also has an intellectual origin. Knowledge leads to desire, but desire in an individual with a faulty heart is blind. The agent of the action becomes motivated to carry it out by this desire, and the act of eating, for instance, can be motivated by thirst. The direct agent is the one who physically performs the action, and the intermediate agent is driven by desire, but with less intensity. Knowledge leads to actions, but it is the desire that often compels the individual to act.

The Literal versus Conceptual Meaning of “Ghina” in Relation to False Speech

– According to his father, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad ibn Isa, from Muhammad ibn Yahya al-Khazzaz, from Hammad ibn Uthman, from Abu Abdullah (peace be upon him), he said: “I asked him about the meaning of ‘Qawl al-Zur’ (false speech). He replied: ‘One example of false speech is when a person praises the singer by saying: “Well done.”‘

This narration indicates that encouraging or praising a singer, such as saying “well done,” is considered a form of “Qawl al-Zur,” which translates to false or deceptive speech. However, it is important to note that this is a specific instance of false speech, not a conceptual definition of the term.

If the term “well done” is considered false speech (Qawl al-Zur), and if false speech is taken to mean “ghina” (singing or music), it could imply that the act of praising a singer should also be classified as ghina. However, no jurist considers the act of encouraging a singer as ghina. This suggests that ghina is one form of false speech, but not its conceptual meaning.

According to these narrations, any speech that is false — whether it involves sound or not — is forbidden. However, these narrations do not indicate that speech, even if accompanied by sound, is automatically classified as false speech unless it is false in nature. Therefore, speech that is not false does not fall under the category of “Qawl al-Zur,” even if it involves sound.

Clarity of the Meaning of Ghina

Another point is that the meaning of ghina appears to have been clear to the companions and followers of Imam Ja’far al-Sadiq (peace be upon him), as no one among them asked the Imam for a definition of ghina. Moreover, given the clarity of the term for the companions, the Imam did not feel the need to explain it in detail. The definite article “al-” in the word “al-ghina” is specific to the term as it was understood in the time of the narrations. This ghina refers to the type of music or singing associated with oppressive rulers who used it to divert the people from the path of truth and keep them from the divine blessings of guidance.

Considering this, it becomes evident why the Imams did not provide a specific definition of ghina. It is clear that a speaker’s intent should be understood by the listener; otherwise, if the speaker intentionally fails to clarify their meaning, it would be regarded as neglectful, and if it is unclear by mistake, it would be considered ambiguous.

If a speaker makes every effort to convey their message but the listener fails to understand, the speech is said to be ambiguous. However, if the speaker does not make any effort to explain their meaning, it is considered neglectful. The narrations about ghina, with the clarification of their context and time, are neither ambiguous nor neglectful. Both the speaker (the Imam) and the listener (the followers) knew and understood the meaning of ghina, and the subject of ghina was clear to them.

The Role of Music as a Voice of the Ruling Power

– According to Abdullah ibn Abu Bakr, he said: “I entered upon Abu Abdullah (peace be upon him), and as soon as he saw me, he said: ‘Avoid ghina, avoid ghina, avoid ghina,’ and he repeatedly said: ‘Avoid false speech.’ The more he repeated it, the more I felt uncomfortable, and I realized that he was addressing me specifically.”

In this narration, it is clear that the Imam (peace be upon him) strongly advised avoidance of ghina and false speech, specifically addressing the person with whom he was speaking. This reflects the harmful nature of the entertainment associated with the ruling powers of the time. However, this should not be interpreted as the Imam specifically prohibiting music or singing in a general sense, but rather music associated with corrupt powers.

At that time, the prevalent form of ghina was performed in the so-called “houses of entertainment” which were places of moral corruption, particularly exploiting the sensual desires of the people. The ruling authorities supported these institutions, which led to widespread moral decay. The Imam’s repeated admonition against ghina should be understood in this context.

Even in the modern day, music supported by oppressive powers and the ruling elite serves to manipulate the public, distracting them from more critical and serious matters, much like the situation described by the Imam.

Interpretation of “Qawl al-Zur” as Not Being Ghina

• According to al-Rabi’ ibn al-Hasan, he said: “The Imam (peace be upon him) said to al-Mansur: ‘Do not accept the words of those who have been damned by God, those whose abode is the Hellfire, for they are the slanderers, the false witnesses, and the ones who spread corruption among the people…'”

In this narration, the Imam (peace be upon him) warns al-Mansur not to listen to those who spread lies and falsehoods. These false witnesses, who distort the truth and lead people astray, are condemned. However, this definition of “false speech” (Qawl al-Zur) relates to the act of lying or spreading misinformation, not to music or singing.

There are also other narrations that discuss false testimony (Shahadat al-Zur), which is the act of falsely presenting something as true, but none of them refer to music or singing as being a form of false speech. The term “Qawl al-Zur” is consistently used to refer to speech that intentionally misrepresents the truth, whether in a legal context or otherwise, but it does not specifically refer to singing or music.

Conclusion: The Prohibition of Music and Ghina

The narrations make it clear that false speech, whether it is accompanied by sound or not, is prohibited. However, not all forms of speech with sound are considered false. The specific form of false speech being condemned here involves the spreading of lies and the distortion of truth, which is closely associated with the corrupt political and social systems of the time. Ghina, or music, in itself is not categorically prohibited, but when it serves the interests of oppressive regimes and distracts people from the truth, it is condemned.

Final Thoughts

The distinction between false speech (Qawl al-Zur) and ghina in these narrations highlights the importance of context. While the term “Qawl al-Zur” is used to describe any falsehood, its association with music is specific to times and contexts where music was used as a tool for moral and spiritual corruption. Therefore, the prohibitions in these narrations are not a blanket condemnation of music but a warning against the use of music as a means of diverting people from truth and justice.

The Events of the End Times

• Muhammad ibn Yahya, from Ahmad ibn Muhammad, from some of his companions, and Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, all narrating from Muhammad ibn Abi Hamza, from Humran, said: Abu Abdullah (peace be upon him) mentioned these individuals in his presence and the poor condition of the Shi’ah among them, and he said: “Do you not know that whoever waits for our command and endures the harm and fear they witness will be among us tomorrow? When you see the truth dead and its people gone, when you see oppression spreading throughout the land, when you witness the Quran being altered with additions that are not in it and manipulated to suit desires, when you observe religion retreating like water receding, when you see the people of falsehood prevailing over the people of truth, when evil becomes widespread with no one rebuking it and its followers excused, when immorality appears and men are satisfied with men, and women with women, when the believer remains silent and his words are not accepted, when the sinner lies and his lies are not refuted, when the young disrespect the old, when kinships are severed, when those who praise immorality are laughed at and not criticized, when young boys are treated the same as women, when women marry women, when excessive praise becomes common, when a man spends money on things other than the obedience of Allah with no one rebuking him, when the observer takes refuge in Allah from seeing what believers do in their striving, when neighbors harm each other without restraint, when the disbeliever rejoices at what he sees in the believer and the corruption upon the earth, when alcohol is drunk openly, and those who do so are not afraid of Allah, when the one who enjoins good is humiliated, when the sinner, in matters contrary to Allah’s will, is praised and honored, when the people of the signs are despised and those who love them are despised too, when the path of good is blocked and the path of evil is taken, when the house of Allah is abandoned and there is a command to leave it, when a man says something he does not do, when men adorn themselves for men and women for women, when a man’s livelihood comes from his back and a woman’s from her private parts, when women take seats as men do, when effeminacy appears in the offspring of the Abbasids, when they apply hair dye, comb their hair like women do for their husbands, when men are given money for their private parts, when men envy each other, when wealth is more valued than faith, when usury is widespread with no rebuke, when adultery is praised by women, when a woman manipulates her husband into agreeing with male marriages, when most people and the best houses assist women in their immorality, when the believer is sorrowful, humiliated, and degraded, when innovations and adultery are widespread, when false witnesses are accepted, when the unlawful is made lawful, and the lawful unlawful, when religion is based on opinion and the Book and its rulings are disregarded, when the night offers no respite from defiance against Allah, when the believer can only deny with his heart, when large amounts of wealth are spent in defiance of Allah, when rulers favor disbelievers and distance the righteous, when rulers bribe for judgment, when leadership is given to those who offer the most, when kinship marriages occur and are accepted, when a man is killed on suspicion, when a man offers his life and wealth in exchange for his dignity, when a man is mocked for visiting women, when a man eats from the earnings of his wife gained through immorality and does not stop it, when a woman dominates her husband, does what he dislikes, and supports him financially, when a man rents his wife and servant, accepting the lowest quality food and drink, when faith in Allah is diminished through lies, when gambling becomes widespread, when alcohol is openly sold with no restrictions, when women offer themselves to disbelievers, when entertainment becomes widespread with no one stopping it, when the elite is humiliated by those who fear their power, when those closest to rulers are those who insult us, the family of the Prophet, when those who love us are ignored and their testimony is rejected, when falsehood is competed in, when the Quran becomes too difficult for people to listen to, and its false interpretations are more easily accepted.

The Sociology and Psychology of Music and Wealth

This narration, despite its length and the many sins it enumerates, does not directly mention the nature of music and singing. In fact, it does not place music within the category of sins described. However, in our societal culture—especially among the devout—the issue of music has been exaggerated, while in the teachings of Islam, the Quran, and Hadith, music is not treated as a major issue. The focus of the narration is on broader social and moral failures that lead to the alienation of spiritual purity.

The Changing Roles of Men and Women Before the Appearance of the Imam

One of the phenomena that will appear before the Imam’s return is the changing of gender roles. The author discusses in their book Women: The Perpetual Victims of History the issues and characteristics associated with gender, explaining the conflict between traditional women and secular women. In that work, a rational approach to moving from harmful traditionalism to modernity is outlined, advocating for women’s empowerment without secularism.

The narration also mentions men practicing cosmetics and grooming in ways traditionally reserved for women. This indicates the disturbing changes in societal norms, which—when viewed from a global perspective—create significant challenges for religious scholars and leaders to safeguard spirituality.

Necessity of Criminology and Understanding the Severity of Each Sin

Religious scholars, as the leaders of the community, must act as doctors of society. They must address sins by categorizing them according to their severity and the harm they cause to individuals and society. If this is not done, the gravity of some sins is overshadowed by others, leading the community into greater harm. Religious scholarship must incorporate criminology and a deep understanding of sociology and psychology, offering solutions for how to address these societal challenges while remaining untainted by the problems they seek to solve.

Conclusion of the Discussion

Considering the above, the first group of these narrations is far removed from the concept of musical sin. It dismisses music that serves falsehood and promotes it as unlawful, as it becomes associated with a corrupt government or tyrannical rulers. Therefore, it is not the intrinsic nature of music itself that is condemned, but rather its association with falsehood and corruption.

The narrations concerning music should not be used as a sole basis to declare its prohibition, especially when compared with larger societal evils that are addressed in the Hadith.

The appearance of these phenomena is a precursor to the time of the Imam’s return. While some of these events have already occurred, many others are yet to manifest fully, suggesting that the appearance of the Imam is still distant, as these events have not yet reached their full expression.

Futility and Meaninglessness

The term “futility” refers to aimless and unproductive actions, where no benefit is derived. The distinction between this and “play” lies in this very aspect. Futility does not result in harm, whereas “play” may involve involvement and engagement. The difference between futility and “distraction” is that distraction means “engagement with something to the detriment of something else,” resulting in the neglect of important tasks. In the case of futility and play, there is no engagement, and these actions do not prevent the person from fulfilling their human duties. However, in the case of distraction, there is engagement, which may lead an intelligent person away from their responsibilities. Based on this premise, if actions that are considered futile or playful reach a point where they prevent one from performing their duties, they can be categorised as distractions.

Every act of futility is invalid, but it is a lower form of invalidity. Futility is an invalidity that does not involve intent or purpose, and this is what distinguishes it from invalid acts. “Invalid” refers to things that are neither purposeful nor involve sinful intent; these include acts that are not sinful but lack purpose. Futility, however, is always free from sin or satanic intent.

Sometimes, the initiation of an action is not solely from imagination but is combined with other factors, such as nature, habit, or illness. In these instances, imagination acts as a distant cause, and the intermediate cause, which is desire, is something that fluctuates in intensity. The origin of futility is desire, which leads to actions that lack a proper purpose but are still driven by imaginative thought. The ultimate aim of futility, in this case, is something imaginative. A person might experience desire and, despite the pain, repeatedly scratch an injury, prolonging its healing. In some extreme cases, people may even take pleasure in inflicting harm on others. Such actions are based on imagination, where desire leads to action, driven by an imagined end.

The Ultimate Goal of Futility

Some scholars equate futility with invalidity, defining it as purposeless action. However, as we have previously stated in philosophical terms, no action is devoid of purpose, whether the cause is natural, voluntary, intellectual, coerced, or even divine. The sun, for example, performs actions that are inherent to its nature and do not involve intention. However, when an action is voluntary, such as in the case of humans, the actor is said to be intentional. Therefore, futility, play, and distraction are never entirely without purpose, since the agent involved has some underlying aim, even if it is not clear to an external observer.

The Relevance of Human Nature to Religious Rulings

Before discussing futility, it is necessary to address a point previously mentioned: humans can be categorised into three broad groups—those who are perfect and virtuous, average believers, and ordinary people. Their actions also fall into three categories, and each group is suited to a particular type of behaviour. In issuing religious rulings, scholars must take these differences into account. For instance, while it may be undesirable for someone to sleep alone in their house, this ruling is not universally applicable. For ordinary people, solitude may cause anxiety, weaken their nerves, or lead them into sin, while for the virtuous, it can strengthen their mental faculties and provide a connection with divine inspiration. The essence of this distinction is captured in the phrase “the strength of thought is solitude,” where solitude is highly recommended for those with strong intellectual and spiritual faculties as it opens them to divine grace.

The Need for Understanding Human Nature in Jurisprudence

In order to issue accurate legal rulings, a scholar must have a profound understanding of human nature. Every issue has its own ruling, and these rulings change depending on the subject matter. Understanding human nature plays a crucial role in identifying the subject of each ruling, as the mental and physical structure of the individual directly influences the religious ruling. For instance, a scholar must understand that an ascetic who does not dedicate part of their time to solitude will not benefit spiritually. Those who wish to benefit from the ascetic’s wisdom and grace must avoid distractions. Solitude is essential for the ascetic to align their entire being with the divine and gain insights into the unseen world. This distinction underscores the importance of having a correct understanding of human nature when interpreting religious rulings.

Futility and the Quran’s Approach to It

The term “futility” appears five times in the Quran, once as “al-laghw” (the general term for futility), three times as “laghwa” (a related form), and once as “laghiyah” (another related term), totaling ten occurrences. Futility refers to irrational or purposeless behaviour. Human beings are often caught up in futile acts, which is, in fact, beneficial for them, as the absence of futility would lead them to arrogance, hypocrisy, and pride. Every container has its capacity, and overburdening it will cause it to burst. Likewise, an ordinary person who engages excessively in worship without considering the futility of some actions risks losing their spiritual health and becoming involved in hypocrisy and pride.

Futility serves as a safeguard for the believers, preventing them from slipping into disbelief, polytheism, and pride. The Quran uses it as a means to preserve the integrity of the soul. As the Quran states: “And most of them do not understand” (Quran 7:179), which reflects the reality of human nature—many acts of futility are not intentional and can be forgiven by the divine.

The Interaction of the Exalted Servants with the People of Falsehood

( وَالَّذِينَ لاَ يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامَاً) [94].

• “And those who do not bear false witness, and when they pass by idle talk, they pass by with dignity.”

To understand the meaning of the term “and those” (وَالَّذِينَ), one must refer to the preceding verses. This verse describes the “Servants of the Merciful” (عباد الرحمن), who are elite believers, distinct from the average or general people. We have previously discussed these verses in the context of false testimony. A closer look at these verses reveals that the verse (وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ) refers to average believers, while the description here, concerning the “Servants of the Merciful,” emphasizes their immunity to becoming tainted by idle talk even when they pass by it. Abstaining from idle talk entails turning away from it, but passing by it involves not engaging with it, remaining untouched by it, and disregarding it.

According to divine and Qur’anic law, three types of idle talk have emerged in the interaction with three different groups.

The “Servants of the Merciful” are the highest category of believers, and there is none above them. As we say in our prayer: “I bear witness that there is no god but Allah alone, and Muhammad is His servant and messenger; may Allah bless Muhammad and the family of Muhammad,” the position of servitude is established for the final Prophet.

These verses collectively convey three rulings about idle talk, as outlined. The Servants of the Merciful are unaffected by idle talk; rather, they influence those engaged in such talk, guiding them to remembrance and the worship of Allah. This is a very elevated state, one that is neither suitable nor attainable by just anyone.

The Interaction of Average Believers with the People of Idle Talk

• ( الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُونَ. وَإِذَا يُتْلَى عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِنْ رَبِّّنَا إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ. أُو۟لَٰٓئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِمَا صَبَرُوا وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ. وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلاَمٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ) [95].
• “Those to whom We gave the Book before, they believe in it. And when it is recited to them, they say: ‘We believe in it. Indeed, it is the truth from our Lord. Indeed, we were Muslims before it.’ Those will be given their reward twice for what they patiently endured and that they avert evil by good, and from what We have provided them, they spend. And when they hear ill speech, they turn away from it and say, ‘For us are our deeds, and for you are your deeds. Peace be upon you; we do not seek the ignorant.'”

This verse addresses the People of the Book, those who have believed in the Qur’an and accepted its truth. This group will receive a double reward due to their patience and their response to mistreatment with kindness, as well as their charity in the cause of Allah. They are characterized by a particular virtue, as they turn away from idle talk and regard their own deeds as separate from the deeds of those engaged in such talk. They maintain their distance and offer peace to the ignorant.

This verse is directed at average believers, rather than the “Servants of the Merciful,” as it pertains to their reaction to idle talk and their distinguishing themselves from the people of idle talk, claiming no responsibility for their behavior.

Idle Talk: A Phenomenon of the Material World

• ( يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ) [96].
• “They will dispute therein a cup [of wine], but there will be no idle talk or sin therein.”
• ( لَا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلاَمًا وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا) [97].
• “They will not hear therein any ill speech, only peace. And they will have their provision therein, morning and evening.”
• ( لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا إِلَّا قِيلًا سَلاَمًا سَلاَمًا) [98].
• “They will not hear therein any ill speech or sin, only the saying of ‘Peace, peace.'”
• ( لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا) [99].
• “They will not hear therein any idle talk or lies.”
• ( فِي جَنَّةٍ عَالِيَةٍ. لَا تَسْمَعُ فِيهَا لَاغِيَةً) [100].
• “In lofty gardens, wherein they will not hear any idle talk.”

The verses about paradise highlight the absence of idle talk and unnecessary dispute in the eternal life, contrasting the experiences of this world with the sanctity of the Hereafter.

Excessive Obsession with Idle Talk

Those obsessed with material accumulation, constantly seeking to increase their wealth, properties, and income, suffer from an extreme attachment to idle talk. The Islamic teachings on moderation and the avoidance of worldliness are a remedy for this illness inherent in human nature. Not all forms of idle talk are harmful, but an excessive preoccupation with such things is indeed a detrimental condition.

One who eats to excess, consuming so much that their body cannot process the food, is immersed in a misguided pleasure. An intelligent person regulates their diet to meet their daily caloric needs, ensuring their body is healthy and functioning properly. But someone whose actions are driven by imagination or desire eats simply for enjoyment, much like someone who derives pleasure from scratching their wounds.

The Quran reminds us of this tendency: ( إِنَّ الإِنْسَانَ لَفِي خُسْرٍ) [102], for humanity is naturally inclined towards such behaviors. Only a few reach the higher spiritual states described in the Quran, and the majority of people remain caught in this cycle.

Conclusion on Idle Talk

From these verses, it is evident that the condemnation of idle talk is not applicable to the general population in the same way it is for scholars and the righteous. Idle talk is an inherent part of human nature, and it is not inherently harmful in all contexts. However, excessive indulgence in such behavior, especially when it interferes with spiritual development, is harmful.

The Qur’an acknowledges these differences in how idle talk is addressed for the general populace, the average believers, and the “Servants of the Merciful.” For ordinary people, engaging in idle talk is not forbidden, but it is better for them to focus on more meaningful activities.

In examining the Qur’anic perspective on play (لعب), we find that only idle activities that are perpetual or related to religious or ideological matters are truly problematic.

Leisure and Entertainment

Leisure is a common engagement or pastime. The term “leisure” in its meaning inherently suggests a diversion from duty. On this basis, if a common form of entertainment does not prevent one from fulfilling obligatory religious duties, there is no issue with it. A review of how the term “leisure” is used in the Qur’an reveals that it is only condemned when associated with something inherently negative or harmful.

Examples of common entertainments include music, singing, football, and other sports. These forms of entertainment are essentially leisure activities and are not problematic unless they lead to neglecting obligatory acts such as the obligatory prayers or the pursuit of knowledge. Football, for example, is beneficial if it prevents addiction, the use of narcotics, or gambling, and does not contradict any religious injunctions. Similarly, if one is engrossed in supplication to the extent that it prevents the performance of obligatory prayers, this type of leisure is condemnable.

Leisure, in itself, is not inherently negative; it is the context or the associated actions that make it commendable or reprehensible. If leisure distracts a person from the remembrance of Allah and religious obligations, it is considered improper. Conversely, if it leads to the avoidance of sinful acts, such as gambling or transgressions, it is regarded as positive. Additionally, even religious acts, if excessive or misplaced, can become forms of leisure. For instance, someone who spends all their time engaged in supplication and visits to shrines, neglecting their obligatory prayers, might be engaging in leisure.

The Qur’an’s Perspective on Leisure

1. Leisure that causes forgetfulness for the believers:
   • (O you who have believed, do not let your wealth and your children divert you from the remembrance of Allah. And whoever does that – it is they who are the losers.) [114]

Engaging in wealth and children is not inherently problematic, and it would be considered unwise for someone to live without a family. However, the Qur’an advises against excessive preoccupation with these things if they distract one from the remembrance of Allah, such as the obligatory prayers. This applies to any form of diversion, including studying, watching television, or listening to music if they prevent the individual from fulfilling religious obligations like prayer.

1. Leisure and distraction from trade and business:
   • (There are men whom neither commerce nor sale distracts from the remembrance of Allah and from establishing the prayer and giving the zakah. They fear a Day when hearts and eyes will be overturned.) [115]

This verse describes individuals whose engagement in trade does not distract them from their religious duties. The key point is that even permissible activities, like trade, become problematic if they divert attention from Allah and the performance of religious obligations. For example, it is inappropriate for a religious scholar to conduct business during the prescribed time for prayer, even though it is not wrong for someone in a secular profession to do so.

1. Leisure of unfulfilled desires:
   • (Perhaps those who disbelieve wish that they were Muslims. Let them eat and enjoy themselves, and let false hope distract them. But they will soon know.) [117]

In this verse, those who disbelieve are distracted by false hope and worldly pleasures, without making any real effort towards becoming Muslims. Here, leisure is not condemned per se, but rather the idea that it prevents meaningful action or genuine engagement with the truth.

Leisure and Worldly Life

• (And what is the life of this world except play and amusement?) [119]
• (And what is this worldly life except play and amusement?) [120]

These verses highlight the transient and often distracting nature of worldly life, describing it as filled with play and amusement, yet it only becomes problematic when it leads to neglecting the remembrance of Allah.

Leisure Serving the Cause of Falsehood

• (And of the people is he who buys the diversion of speech to mislead [others] from the way of Allah without knowledge.) [121]

This verse refers to those who use diversionary speech, including stories or distractions, to mislead others from the path of Allah. Such forms of leisure are condemned because they serve to distract people from truth and religious commitment.

Leisure that Diverts from the Path of Rightful Authority

• (And when they saw a trade or a diversion [leisure], [O Muhammad], they rushed to it and left you standing. Say, “What is with Allah is better than diversion and than a trade, and Allah is the best of providers.”) [122]

In this verse, leisure and trade are not condemned in themselves, but rather the abandonment of religious duties for them, such as leaving the Prophet Muhammad (PBUH) during prayer, is. Thus, any leisure or trade that leads to neglecting one’s duties towards Allah and the Prophet is considered reprehensible.

The Deceptive Nature of Worldly Life

• (Know that the life of this world is but play and diversion, adornment and boasting among yourselves, and rivalry in [worldly] wealth and children. It is like [a plant] whose growth delights the disbelievers, then it withers and you see it turn yellow; then it becomes [scattered] debris. And in the Hereafter is severe punishment and forgiveness from Allah and mercy. And what is the worldly life except the enjoyment of delusion?) [123]

This verse emphasizes that the worldly life is fleeting and deceptive, offering nothing but temporary enjoyment and pride. It compares it to a plant that flourishes for a while but eventually withers, symbolizing the transient nature of worldly pursuits.

The Sanctity of Reviving False Symbols in Music and Artistic Performances

This narration conveys that reviving any false tradition is prohibited. Unfortunately, today there are singers who revive false songs and music that were popular during the reign of the oppressive Pahlavi regime. However, the difference now is that the singers of that time were women, whereas now, men perform them, using the same melodies, rhythms, and music. It must be said that this act falls under the category of reviving false traditions, which supervisory bodies are responsible for addressing.

The Islamic society must establish its own musical and vocal system and not imitate false examples so that such acts do not become a revival of false traditions, thereby avoiding the prohibition associated with them. It is important to note that this statement does not imply that religion is harsh or difficult. Rather, Shari’ah, with its clear boundaries, aims to stimulate and develop our creativity, encouraging us to rely on our own creative abilities and draw from systems rooted in nature and religious teachings, pushing the forces of falsehood into complete oblivion. Religion says that many musical styles can be discovered; however, it is forbidden to copy the systems of the infidels. Unfortunately, nothing worthy has emerged from the Muslim and religious communities in terms of producing something meaningful; otherwise, the religious market could have led to the stagnation of all world music and attracted people from various communities to its side. The thinkers of the religious community have not endeavoured to design various forms of halal music, pure drinks mentioned in the Holy Qur’an, and halal games that are in harmony with religion.

Although understanding this idea is difficult for the reactionaries who have no real understanding of religion but possess abundant claims, they may become offended by this interpretation. What was heard from some singers during the time of the tyrannical regime was all aimed at instilling false ideas in society’s mind. For instance, when Marzieh sang “On the road, I saw a girl… with her narrow skirt,” she aimed to popularize the narrow skirt as a fashion for girls and women of this country in alignment with the Pahlavi regime’s policy of unveiling. Such instances are clear examples of institutionalizing false culture in society, and such music is forbidden.

Currently, some films also revive and remind audiences of false traditions. Some past actors who were banned from acting in prohibited films are sometimes involved in making such films inside the country. Examples of this include gangster and criminal films. Before such productions create an overwhelming influence, there must be consideration of a way to prevent their cultural harms.

Negative thinking and the release of personal frustrations are evident in some films. Occasionally, for no apparent reason, they attempt to bring about a dance, and if they cannot themselves dance, they make a woman’s face on a product, like a can of Robbi, dance in advertisements, or make a large refrigerator shake as if it were dancing!

Additionally, the exaggeration of criminals who play with law enforcement and the portrayal of the police force as weak, diminishing its competence, is an example of false propaganda and a betrayal of the lives that have been sacrificed for the very force that represents the people’s faith. The widespread use of vulgar terminology is also an example of reviving false traditions. The sin of this is doubled, as it involves the public funds used to produce or purchase such films.

In summary, the narration in question points to the prohibition of any false slogan, such as “We have come to you, we have come to you, alive, alive,” and also the revival of any false tradition. This slogan evokes the false traditions of the pre-Islamic era, just as the phrase “Young men of Bani Hashim, come, bring Ali to the door of the tent” inspires the courage of Hazrat Ali Akbar (AS) among the mourning youths. It is clear that such a slogan “We have come to you” relates to music because it is music, and does not correspond to the legal definition of music in jurisprudence. In all these narrations, “music” refers to the context in which it was used; a situation that aligns with “false words,” which is what we refer to as Umayyad and Abbasid music. In the historical context of Abbasid music, in addition to the long list of distractions, games, sins, and corruptions, we must also mention the overthrow of the Umayyads and Abbasids in their attitude towards the sanctity of faith and the decline of religion. The oppressive government system aimed at leading people towards materialistic pursuits and promoting falsehood, attempting to prevent them from engaging in spirituality, honesty, piety, purity, and referring to the faithful. Unfortunately, this policy and trend are also visible in today’s society and in other Muslim communities. Among the factors that have distanced people from spirituality, religious scholars, mosques, and spiritual gatherings are the films, so-called artistic programs, and some types of humour broadcast by the mass media. These programs have so engrossed the people that they no longer think about reading prayers, worship, nocturnal devotions, or benefiting from the knowledge of religious scholars.

In some of these programs, ridiculous movements and screams are seen, movements that are even seen in “houses of fun” and “houses of music” and sometimes get close to cabarets, old cinemas, and dance halls. These performances are so engrossing that some worshippers, during the four obligatory units of prayer, keep one eye on the television screen and one on the prayer rug. Can such films not be considered as falsehoods that diminish the quality of prayer and faith? Meanwhile, it is possible to benefit from the talents of capable artists and produce appropriate films and series for the devout community of Iran at suitable times, providing true benefits for society, instead of undermining the spiritual and moral strength of the people.

In any case, in our current era, under the rule of the Wilayat system, both the meaning of this poetry and the type of music that was prevalent when these narrations were issued are no longer relevant. The false slogans and the terminology of infidelity and polytheism are not applicable anymore, and these slogans can be changed in meaning without issue. However, the ruling still applies today, and if singing a song causes harm to faith or promotes falsehood, it remains prohibited.

Subversive Praise Singing

Here, it is necessary to take a look at the current state of the community of praise singers in the country and examine their work from a jurisprudential perspective to understand whether their activities serve the cause of truth and the Wilayat or whether they open a gate for falsehood against the cause of truth. Reviewing the promotional performance of praise singers and religious scholars during the month of Muharram and other mourning occasions reveals that currently, religious knowledge has been sidelined by the emotional performances of praise singers, and people’s inclination towards them is greater than their interest in religious scholars’ sermons and speeches. This phenomenon, despite the shortcomings in the training system for religious scholars, is more attributable to the community of praise singers. Those who today claim to defend and promote the true religion, with their performances, are contributing to the decay of faith. Today, sometimes a praise singer will manage multiple events a day, sometimes profiting from each with little delay, while religious scholars, who should possess the essence of religion, are often ignored. A praise singer who knows only a few lines of poetry has taken the place of scholars and has become someone who, in mere minutes, can plant baseless statements in the hearts of the masses. Such a praise singer is a clear example of the decay of religion and support for falsehood.

Religious scholars must also be well-versed in the musical systems that are used in the mourning ceremonies and have the knowledge to use those systems to soften even the hardest hearts and bring them to tears. They should genuinely possess religious knowledge, which is the subject discussed in our book The Sociology of Religious Knowledge, where we explore what it is and how it should be applied.

Although this is not the case today, there may come a time, due to the current situation and the shortcomings of some of the preachers, when the practice of praise singing by non-scholars may be deemed forbidden. This is because such praise singing, although it may be done in the name of the Ahlul Bayt (AS), pushes the true representatives of this family to the margins and, as such, constitutes the decay of religion and is thus forbidden.

Unfortunately, some of these praise singers, who are well-known figures, are paid large sums of money, often with expectations far beyond what should be the case, in exchange for the sacrifices made by the Ahlul Bayt (AS).

Leisure and Corruption

• “As for the signs of a corrupt person, they are four: leisure, nonsense, aggression, and slander.” [140]
• Four things are signs of a corrupt person: leisure, nonsense, enmity, and slander.

First, the logical connection between corruption and the mentioned signs must be understood. This narration indicates that every corrupt person is engaged in leisure and nonsense, but it does not imply that every person engaged in leisure and nonsense is corrupt. The relationship between these two is one of general and specific, as not every leisure activity or frivolous action is reprehensible. The leisure and nonsense of a corrupt person do not refer to the engagement in ordinary matters, but rather to pursuits that distract them from the remembrance of God, such as indulging in sinful activities.

Leisure of the Neglectful

• “Abu Abdullah said: Luqman advised his son: ‘The neglectful have three signs: heedlessness, leisure, and forgetfulness.'” [141]
• Luqman advised his son: “The neglectful have three signs: heedlessness, leisure, and forgetfulness.”
• It has been narrated from Imam Ali (a.s): “Associating with people of leisure makes one forget the Quran.” [142]

In these narrations, what is emphasised is the absence of heedlessness and forgetfulness. However, not all forms of leisure and nonsense are condemned, except when they lead to sin or result in degradation and addiction.

It should be noted that the destruction of concepts and realities that religion does not oppose itself to is itself a form of disregarding legal boundaries, which eventually leads to the corruption of faith. In the early days of the revolution, some created a dangerous wave by considering those who celebrated Nowruz (Persian New Year) as infidels. This, despite the fact that Nowruz is a time when nature rejoices and flowers bloom. What harm is there in people celebrating within the bounds of religious principles? Indeed, the boundaries of religious law must always be preserved by avoiding sin and heedlessness.

The existence of such matters in society is natural and should not cause pressure on people. Yes, implementing this requires a powerful ideologue and strategist who can carry out the task, by taking into account the necessary checks and balances. This is a major responsibility that cannot be handled solely by the government and parliament; it requires a capable thinker and leader with the power to design societal functions. Only such a person can instil religious culture in society, allowing everyone to choose the type of leisure that suits them according to their abilities and interests, provided that heedlessness and sin do not contaminate society. Unfortunately, our society today lacks such a healthy structure, and there is no designer who can offer suitable leisure and nonsense based on the various tastes and preferences of individuals.

The Degrading Effect of Leisure

• “In the advice of the Prophet (p.b.u.h) to Imam Ali (a.s): Three things harden the heart: listening to leisure (music), hunting, and seeking the door of the rulers.” [144]

This narration speaks of the harmful effects of listening to leisure (music), not its legal ruling. It refers specifically to the type of leisure enjoyed by the rulers of the Umayyad and Abbasid dynasties, which led to their corruption and disregard for justice. Hunting, pursued for enjoyment, leads to a hardening of the heart and reflects a sadistic pleasure in killing animals. Associating with kings and rulers also hardens the heart, as such an environment breeds forgetfulness and a lack of justice.

It is important to note that listening to leisure (music), hunting for sustenance, or seeking the ruler for personal rights is not regarded as heart-hardeners.

Narrations on Recreational Hunting

• “From Abu Abdullah (a.s): A man should not break his fast in the month of Ramadan except on a journey or in pursuit of a legitimate right.” [145]
  Imam Sadiq (a.s) said: “One should not break their fast in the month of Ramadan except when on a permissible journey or in pursuit of a legitimate right.”
• “Regarding the verse, ‘Whoever is forced to eat, without being rebellious or transgressing’ (Quran, 5:3): The rebellious one is the hunter, and the transgressor is the thief, and neither of them may eat meat from a dead animal if they are forced to, for it is forbidden to them, unlike the Muslims. Nor may they shorten their prayers.” [146]

Imam Sadiq (a.s) explains that the rebellious one refers to a hunter and the transgressor refers to a thief. If both are forced and in need, eating meat from a dead animal is forbidden for them, unlike Muslims, and they are not allowed to shorten their prayers.

In interpreting the narrations, it is important to pay attention to the conjunction of words and their relationships, as one can evaluate a person based on their association with others. Similarly, in this case, hunting and theft are mentioned together, which implies that a hunter can be viewed as a thief when hunting recreationally. However, if someone hunts for sustenance or to feed their family, they are not considered a thief.

• “From Abu Abdullah (a.s): I heard him say, ‘A traveller should shorten his prayers and break his fast, unless his journey is for hunting or a disobedience of God or His Messenger.'” [147]
  Every traveller should shorten their prayers and break their fast, unless the journey is for hunting or a disobedience of God or His Messenger.

Analysis of Recreational Hunting Narrations

The conclusion of this discussion is that leisure, recreation, and going to the mountains are not problematic. Even during Ramadan, one may travel for leisure and break their fast and shorten their prayers. Although there is a dislike for avoiding fasting, in principle, it is not forbidden.

It must be noted that Islam is not against enjoyment and happiness. “He has subjected to you what is in the heavens and on the earth” (Quran, 45:13) is one of the primary principles of the faith. Therefore, walking in the fields and enjoying nature is permissible, but Islam does not allow for the killing of innocent animals for amusement, as this brings about a hardening of the heart. Unless the animal poses a threat or harm, it may be killed, as in the case of harmful animals.

Recreational hunting, which leads to the extinction of species, disturbs the natural order and is contrary to Islamic values. While Islam does not oppose leisure in general, it disapproves of killing animals for mere sport or amusement, as it results in a psychological disorder akin to sadism.

The Prohibition of Leisure and the Evidence for the Prohibition of Music

At the outset of the discussion on leisure and play, we pointed out that jurists do not have specific evidence for the prohibition of leisure and frivolous activities. Instead, they rely on general arguments mentioned earlier, seeking to prove the prohibition of music and singing based on these reasons. Here, through a careful analysis of their arguments, we have shown that leisure and frivolity, in themselves, do not inherently entail any prohibition. With these reasons, one cannot establish the prohibition of music and singing. Indeed, if associated with sinful consequences and actions, leisure and frivolity become prohibited, but it is these incidental consequences that render them unlawful. The essence of leisure and frivolity does not carry an inherent prohibition. Therefore, music and singing cannot be prohibited on this basis unless accompanied by harmful side effects, such as negligence in remembering God, constant engagement in falsehood, or serving colonialist and imperialist agendas.

Conclusion of the Discussion on Leisure:

Leisure is a distracting and engrossing matter. If leisure causes a person to forget the truth and prevents them from fulfilling their duties and obligations, it becomes prohibited.

The Advisory Nature of the Verses Mentioned:

At the end of this discussion, two points should be noted. The first is that the verses and narrations which mention “falsehood”, “leisure”, and “vain pursuits” refer to rational and logical matters, such as the verse: “Obey Allah and obey the Messenger” [157], which is advisory in nature. Advisory commands do not carry the burden of obligation. For example, the verse commands: “Obey Allah and His Messenger,” but does not specify what is to be obeyed. Obligatory commands, such as “pray” (Salat), impose a clear obligation on the addressees. In reality, “Obey Allah” merely advises that whenever the object of obedience reaches you, you must carry it out.

The Binding Nature of the Acts of the Infallibles:

The actions of the infallibles imply permissibility in a broad sense, encompassing obligatory, recommended, and permissible actions. Their abandonment of an action indicates its dislike or prohibition, but not every action left by the infallibles is necessarily prohibited. Thus, while it is true that the infallibles are free from any leisure, frivolity, or falsehood due to their peak spiritual perfection, for ordinary human beings who are not infallible, unless there is a specific prohibition from the Sharia, engaging in such actions is not prohibited.

Conclusion of the Current Chapter:

The Holy Quran does not regard music and singing as inherently wrong. It does not assign any inherent prohibition or evil to them. Therefore, music and singing are, in themselves, permissible, unless they serve the cause of falsehood and oppression, become instruments of lies, or become such a distraction that they prevent the fulfillment of obligatory duties. Furthermore, if music and singing are pursued excessively or without consideration of balance, they become problematic. Achieving balance requires individual assessment, taking into account a person’s spiritual and internal structure. Based on that, a ruling on the permissibility or prohibition of music and singing can be made for each individual.

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2. Al-Hajj, 27-31.
3. Refer to: Mu’jam Maqayis al-Lughah, Vol. 3, p. 36.
4. Refer to: Al-Misbah al-Munir, Vol. 4, p. 384.
5. At-Takathur, 1-2.
6. Al-Kahf, 17.
7. Al-Hajj, 1.
8. Al-Baqarah, 88.
9. Al-Baqarah, 7.
10. Refer to: ‘Awali al-Li’ali, Vol. 1, p. 20.
11. Al-Furqan, 63-73.
12. Al-Mulk, 3.
13. Al-Mizan, Vol. 15, p. 243.
14. Al-Furqan, 68.
15. Al-Baqarah, 13.
16. Al-Furqan, 1-4.
17. Al-Mujadila, 1-2.
18. Al-Anbiya, 18.
19. Ash-Shura, 24.
20. Al-Qasas, 42.
21. Al-An’am, 59.
22. Rawdat al-Wa’izin, p. 467.
23. Luqman, 30.
24. Al-A’raf, 118.
25. Aali ‘Imran, 71.
26. Al-Anfal, 8.
27. Ar-Rum, 58.
28. Ghafir, 78.
29. Mufradat Gharib al-Quran, p. 50-51.
30. Al-Isra, 81.
31. Al-A’raf, 118.
32. Al-Insan, 3.
33. Ad-Dukhan, 35.
34. Al-Hijr, 85.
35. Al-Bayyina, 5.
36. Adh-Dhariyat, 56.
37. Al-Ankabut, 63.
38. Al-Mu’minun, 70.
39. Al-Isra, 85.
40. Al-Bayyina, 5.
41. Al-An’am, 162.
42. Al-Baqarah, 264.
43. Hud, 16.
44. Al-Isra, 81.
45. Aali ‘Imran, 191.
46. Al-Anfal, 17.
47. Al-A’raf, 173.
48. Ar-Rum, 58.
49. Al-Jathiya, 27.
50. Wasail al-Shi’a, Vol. 12, p. 225.
51. Al-Kafi, Vol. 6, p. 431.
52. Shaykh Saduq, Ma’ani al-Akhbar, p. 349.
53. Shaykh Tusi, Al-Amali, p. 720.
54. Al-Usul al-Sitta Ashar, p. 50, the origin of Zayd al-Narsi.
55. Shaykh Saduq, Al-Amali, p. 710. Wasail al-Shi’a, Vol. 8, p. 619, Chapter 164, Report 10.
56. Al-Kafi, Vol. 7, p. 383. Wasail al-Shi’a, Vol. 8, p. 236, Chapter 9, Hadith 1.
57. Al-Kafi, Vol. 7, p. 383. Wasail al-Shi’a, Vol. 18, p. 236.
58. Al-Kafi, Vol. 3, p. 253.
59. Al-Kafi, Vol. 7, p. 383.
60. Shaykh Saduq, Al-Amali, p. 516.
61. Shaykh Saduq, Thawab al-A’mal, p. 285.
62. Wasail al-Shi’a, Chapter 18, p. 247.
63. Wasail al-Shi’a, Vol. 18, p. 247.
64. Wasail al-Shi’a, Vol. 18, p. 244.
65. Wasail al-Shi’a, Vol. 18, p. 244.
66. Refer to: Mustadrak al-Wasail, Vol. 9, p. 86.
67. Al-Kafi, Vol. 8, p. 37.
68. Ash-Shura, 37.
69. Al-Ma’idah, 72.
70. Yusuf, 87.
71. Al-A’raf, 99.
72. An-Nisa, 93.
73. An-Nur, 23.
74. An-Nisa, 10.
75. Al-Anfal, 16.
76. Al-Baqarah, 275.
77. Al-Baqarah, 102.
78. Al-Furqan, 65.
79. Aali ‘Imran, 77.
80. Aali ‘Imran, 161.
81. At-Tawbah, 35.
82. Al-Baqarah, 283.
83. Ar-Ra’d, 25.
84. Wasail al-Shi’a (Islamic), Al-Hurr al-‘Amili Vol. 11, p. 252.
85. Al-Kafi, Vol. 8, p. 36.
86. Wasail al-Shi’a, Vol. 18, p. 285.
87. Wasail al-Shi’a, Vol. 18, p. 50, Hadith 34.
88. Al-Ma’idah, 103.
89. Al-Baqarah, 225.
90. Al-Mu’minun, 3.
91. Al-Furqan, 72.
92. Al-Ma’idah, 89.
93. Al-Mu’minun, 1-3.
94. Al-Furqan, 72.
95. Al-Qasas, 52-55.
96. At-Tur, 23.
97. Maryam, 62.
98. Al-Waqi’a, 25-26.
99. An-Naba, 35.
100. Al-Ghashiyah, 10-11.
101. Shaykh Saduq, Al-Amali, p. 534.
102. Al-Asr, 2.
103. Al-Asr, 3.
104. Yusuf, 53.
105. An-Nisa, 31.
106. Al-Mizan Fi Tafseer al-Quran, Vol. 15, p. 9.
107. An-Nisa, 31.
108. Adh-Dhariyat, 56.
109. Kitab Sulaim ibn Qays, p. 162.
110. Wasail al-Shi’a (Islamic), Vol. 7, p. 117, Hadith 6.
111. Al-Kafi, Vol. 6, p. 432.
112. Da’a’im al-Islam, Vol. 2, p. 209.
113. Uyun Akhbar al-Ridha, Vol. 6, p. 432. Wasail al-Shi’a (Islamic), Vol. 12, p. 229.
114. Al-Munafiqoon, 9.
115. An-Nur, 37.
116. An-Nur, 35.
117. Al-Hijr, 2-3.
118. Khayam.
119. Al-An’am, 32.
120. Al-Ankabut, 64.
121. Luqman, 6.
122. Al-Jumu’ah, 11.
123. Al-Hadid, 20.
124. Al-An’am, 70.
125. Al-Anbiya, 16-17.
126. Al-Anbiya, 1-3.
127. Shaykh Saduq, Al-Amali, p. 484.
128. Al-Anbiya, 18.
129. Al-Kafi, Vol. 6, p. 433.
130. Qadi Nu’man al-Maghribi, Da’a’im al-Islam, p. 206.
131. Ma’ani al-Akhbar, p. 349.
132. Al-Kafi, Vol. 5, p. 119.
133. Wasail al-Shi’a (Islamic), Al-Hurr al-‘Amili Vol. 12, p. 235, Hadith 1.
134. Muhammad ibn Mas’ud al-‘Ayyashi, Tafseer al-Ayyashi, Vol. 2, p. 292.
135. Al-Kafi, Vol. 6, p. 432.
136. Wasail al-Shi’a (Islamic), Vol. 11, p. 316.
137. Wasail al-Shi’a (Islamic), Al-Hurr al-‘Amili Vol. 12, p. 235, Hadith 15.
138. Wasail al-Shi’a (Islamic), Al-Hurr al-‘Amili Vol. 8, p. 361, Hadith 3.
139. Man La Yahduruhu al-Faqih, Vol. 1, p. 516.
140. Bihar al-Anwar, Vol. 1, p. 122.
141. Bihar al-Anwar, Vol. 13, p. 415.
142. Ibn Shubah al-Bahrani, Tuhaf al-Uqul, p. 151.
143. Al-An’am, 32.
144. Wasail al-Shi’a (Islamic), Vol. 17, p. 234, Hadith 8.
145. Wasail al-Shi’a (Islamic), Vol. 5, p. 509, Hadith 1.
146. Wasail al-Shi’a (Islamic), Al-Hurr al-‘Amili Vol. 5, p. 509.
147. Ibid., Hadith 3.
148. Wasail al-Shi’a (Islamic), Vol. 7, p. 131.
149. Wasail al-Shi’a (Islamic), Vol. 5, p. 510, Hadith 5.
150. Wasail al-Shi’a, Vol. 5, p. 512.
151. Ibid.
152. Wasail al-Shi’a (Islamic), Al-Hurr al-‘Amili Vol. 5, p. 511.
153. Luqman, 20.
154. Refer to: Wasail al-Shi’a (Islamic), Vol. 9, p. 237.
155. Mustadrak al-Wasail, Vol. 16, p. 319.
156. Al-Ma’idah, 32.
157. An-Nisa, 59.