The Singing of Women in Ghina

The Singing of Women and the Concept of Religious Joy, Gender Sensitivity Engineering, and the Healthy Presence of Women in Specialized Professions

Women’s Singing, Part 1
(Sacred)

Ayatollah Mohammad Reza Nekounam

Main Entry: Nekounam, Mohammad Reza, b. 1327 (1948)
Title and Author: The Singing of Women: Women’s Singing and the Design for Religious Joy and Gender Sensitivity Engineering and the Healthy Presence of Women in Specialized Professions / Mohammad Reza Nekounam.
Publication Details: Islamshahr, Sobh-e-Farda Publications, 1393 (2014).
Physical Description: 386 pages.
ISBN: 978-600-7347-33-1
Classification:

• Dewey Decimal Classification: 4878/297
• National Bibliographic Number: 3504609
  Publisher: Sobh-e-Farda
  Print Run: 3000 copies
  Price: 81,500 IRR

Preface

God created humans in the best form and endowed them with beautiful voices. Sound is a sign of life, vitality, and presence. Among all creatures, the most beautiful and harmonious sound belongs to women. The sweetness in a woman’s voice is unparalleled. A woman can raise her voice in a way that does not lead to vulgarity or frivolity, with clarity and elegance. She can also infuse her voice with grace, charm, and beauty, making it exciting, provided the excitement is not sinful. Moreover, she can sing in a way that brings joy and delight, so long as the joy is not forbidden. In the case of women’s singing, if it does not involve sin or falsehood, there is no prohibition. Women can sing just like men, and in cases where singing and music are permissible, their singing voice is valid, regardless of whether it is heard by a non-mahram. This book presents and proves these rulings. To substantiate these juristic arguments, we have a seven-volume book on “The Jurisprudence of Singing and Music,” of which the current work is a thematic selection. This book also incorporates the concept of engineering modesty within society and addresses some of its gaps, although a more comprehensive treatment can be found in our book “The Knowledge of Life.”

While religious scholars and jurists have differing opinions on whether a woman can recite audible prayers (known as ‘jahar’ prayers) in the presence of a non-mahram man, or whether the prayer becomes invalid in such circumstances, the issue is not based on divergent Hadiths. The discrepancy arises because of a lack of understanding of the philosophical distinction between different statuses and the failure to separate various aspects of the issue, leading to misconceptions. This situation is analogous to the story in Rumi’s Mathnawi, where several people in the dark touch different parts of an elephant and each thinks it is a different object. The real truth is the elephant, and the disagreement arises from ignorance of the topic. The same principle applies to the issue of audible prayer and gender, which can be clarified through a clear understanding of the distinctions involved.

If the issue of audible prayer was examined by an expert in acoustics, the differences would be easily resolved. As the late Sahib al-Hadaiq said, “This detailed ruling is the result of some jurists’ overcomplications on the issue.” This matter, in our view, is the negation of the subject, because we do not consider it forbidden for a woman’s voice to be heard. Based on religious texts, we assert that a woman can raise her voice in prayer in the presence of a non-mahram, and she is allowed to sing, as long as her singing is within lawful bounds.

There is no evidence in religious law to support the claim that a woman’s voice should be concealed. Neither her face, mouth, nor vocal ability is inherently meant to be hidden, as God has placed the capacity for expression and openness in the highest part of the body to enhance visibility. Today, only those whose minds are clouded by patriarchal ideologies claim that a woman’s voice must be concealed. Through an examination of Hadiths and juristic opinions, we demonstrate in this book that a woman’s voice is not a hidden matter, and the view that “a woman’s voice must be hidden” has no valid religious backing.

It is important to note that those who live in small homes or apartments and continually ask their women and children to lower their voices should reconsider this practice. Hearing a woman’s voice by a non-mahram is not forbidden. In fact, living in an enclosed space restricts the mind and shortens life. Just as a lion kept in a cage loses its natural sound, humans also lose their clarity when confined. For those without access to open spaces, it is advisable to go outdoors at least once a week to release pent-up emotions. Living in cramped spaces harms mental health, leading to closed and rigid thoughts.

Part 1: Engineering Modesty Culture
Chapter 1: Gender Differentiation and Sensitivity

Before being male or female, a human is first and foremost a human being. In terms of identity, a person is distinguished by one of the two genders—male or female. The preservation of this distinction lies in “modesty.” Modesty, understood as chastity and avoidance of immorality, is an innate trait, and every healthy human being recognizes its importance.

Two essential traits of a modest person are “zeal” and “shyness.” A person without zeal is not modest but shameless. Modesty has two sensitive centers: the mind and the heart. For the mind, “thought” and awareness are necessary, while for the heart, “love” is required. When these two faculties are distorted—either by ignorance in thought or excess or deficiency in love—the condition of “gender sensitivity” arises. In contrast to this condition, the balanced state of health is termed “freedom and piety.”

Freedom, as outlined in Islamic belief, is a process of enhancing individual potential, broadening insights, and reducing prohibitions to the extent that society acts based on knowledge and free will. Such freedom does not imply unrestrained permissiveness but rather the natural freedom of society, which should be regulated by scientific knowledge and communal benefit. This form of freedom and its boundaries are discussed in detail in the second volume of our work “New Foundations of Rights,” which is essential for a fuller understanding of this topic.

The principle that underpins the health of life is the preservation of individual and communal modesty. Any practice that supports modesty promotes health, while any action that disrupts modesty leads to harm. There is no difference between men and women in this regard—whenever the modesty of an individual is harmed, their life quality diminishes, and they lose their sense of well-being. One of the major contemporary issues is the disease of “gender sensitivity,” a psychological condition arising from misguidance. This disease leads individuals to perceive others not as humans but as merely male or female, thereby reducing them to their gendered aspects.

The distinction between men and women in terms of gender is such that it can be said that creation has not left any common ground between the two sexes. This distinction is evident in all mental and physical capacities and in the elements that constitute each gender, and it can be examined in detail. If one were to adopt a philosophical perspective on the creation of men and women, it would be impossible to perceive any redundancy in creation, and all the traits of these two genders are marked by difference. In creation, each phenomenon is unique and distinct. We do not subscribe to the idea of the equality of men and women— a notion popularised by the West— because equating men and women while disregarding their existential differences, their created structures, and their respective positions within the cosmic hierarchy, and viewing them as equal in all areas of life in an absolute sense, constitutes a profound injustice to both men and women. This is because such an approach displaces each from their rightful place, and rationality and truth cannot align with such a perspective.

Although God first created man and brought Adam into the realm of creation, and then created woman for him, both to manifest divine beauty and to bring the man to completion, enabling him to partake in all divine names and attributes, it is not correct to say that either man or woman is the fundamental being; rather, the essence of creation in a marital context is the spiritual union between these individuals, which forms the true meaning of ‘family.’

Between these two human beings (man and woman), there exist commonalities which are brought forth in their shared humanity; however, these commonalities are superficial, and their nature differs. For example, the creation of both man and woman is such that each is dependent on the other, yet the manner of their dependence varies. It is as if a man is like a child in the hands of a woman who must take care of him, and the woman must endure his whims repeatedly. Likewise, the woman feels an emotional dependence on the man and perceives herself as weak and incomplete without him. This dependence is mutual; both the man is created for the woman, and the woman for the man. Women are not servants or slaves to men, rather, women are just as dependent on men as men are on women. Just as men seek their success through women, women also pursue their success with the man. Women, in addition to success, also view the man as a support, leading to a stronger dependency on him.

Creation, just as it made women for men, has made men for women. The Qur’an beautifully expresses this when it says: “They are clothing for you, and you are clothing for them.” Furthermore, it highlights the resilience of women—who endure hardships with greater patience than men—and their ability to nurture children without the presence of their husbands, while men cannot, even for a short time, raise children without their wives. Women possess more resilience than men. Men and women complement one another, forming a harmonious partnership.

The woman, the most beautiful creation of God, is capable of possessing the most beautiful voice. She, despite her beauty and grace, has both good and bad traits, and with all her virtues and flaws, she contributes to the adornment of the human world. She creates beauty and also contributes to sin and immorality; she is both the best companion for a man and his guide to error; she can portray demonic roles or become the director of goodness.

If one were to expect a woman to have perfect health and moral conduct in an absolute sense, such expectations would be unrealistic. This would make the concept of a “good woman” an elusive treasure. A woman’s primary hope lies in her marriage, and yet she can, quite easily, detach herself emotionally from her husband and form attachments to others. She possesses such mastery in this area that she presents herself to her husband in a way that he remains unaware of her affections elsewhere.

Women are delicate and emotional. Their hearts are so tender and sensitive that at times, this very sensitivity leads to a hardness of heart. While women are highly sensitive and dependent on men, they also fulfill the needs of men. Women, for the most part, possess a certain ability to deceive men. They have the power to deceive nearly every man, except for a few. The paradox is that women, in turn, are often the most deceived, vulnerable individuals. Women are inherently susceptible to deception and are easily satisfied. This is an invariable trait, though the circumstances may vary. A woman can deceive any man, and she takes pride in this skill, which is almost universal—unless the man is entirely unaware of the nature of women. In such a case, he will be easily overcome.

Women are delicate and skilled in manipulation, while men, in contrast, are marked by strength and authority. Just as women possess naiveté, men exhibit composure. Women are desired and men are the seekers. Women are the receivers and men are the providers. Men welcome old age and take pride in growing older, while women adorn themselves with beauty and fear aging. Women take great care in their appearance, while men strive for simplicity and renunciation. Women naturally possess the ability to dance, even if they become holy figures like the mother of the church. Women embody vitality and freshness, yet sometimes the most unattractive traits and behaviors emerge from them. A woman cannot survive without a man, and without him, she loses the ability to lead a healthy life. Interestingly, in the presence of her husband, she hides her need for him with pride. Her jealousy is so profound that it may even lead her to disbelief. This jealousy is so intense that nature has not allowed her to assume leadership roles in society, and religious law concurs with this.

In short, men and women complement each other, and their distinctive roles ensure the proper functioning of life. However, when it comes to family life, women and men have been created for one another. The fundamental unit of creation in a marital relationship is the family, with its essential roles and harmony between man and woman.

In any case, the necessity of chastity is not something that requires proof, as it is an innate matter, and our society has naturally accepted it. Consequently, it also respects modesty and covering; however, it suffers from improper dressing and lack of hijab. This issue has underlying causes, and corrupt forms of upbringing contribute to this situation. These issues need to be addressed, and the flawed education must be corrected, from the highest authorities to within families.

Our society is so noble and dignified that it would never disrespect religion, sanctities, or human chastity. Even among the few who may not wish to adhere strictly to religious principles, they still uphold their sense of modesty. A person is considered modest when they withdraw from vices and immoral acts, protecting themselves from them. Of course, some policies require time and gradual implementation in order for their culture to take root socially, and some problems follow their natural course. Just as our society is deeply rooted in the values of chastity and purity, over time it will eventually overcome the associated ills.

The Approach of Desensitising Gender Sensitivity

Islam, in its legislative ordinances, seeks to protect public freedom and chastity. Therefore, to desensitize gender issues, one must return to the fundamental laws of Islam. When one imposes excessive restrictions (such as the niqab that a woman wears to attract men), it increases the provocation of men and women and heightens the sexual arousal and sensitivity among them, thus damaging public chastity. In a sick society, the ailment must be addressed, not by adding more coverings for women, but by promoting a culture of faith, sanctity, love, and purity. To resolve the spiritual and psychological problems of individuals and eliminate poverty and ignorance, proper planning and effort must be applied.

A society with twenty million unmarried youth, if it cannot promote a culture of marriage and work, will inevitably turn to corruption, and the control of this will slip out of the hands of its managers. Leaders can only prevent the rebellion and corruption of such a society by having the right policies. It is unrealistic to expect the youth to refrain from sin in such circumstances, especially when they are under psychological pressure caused by a lack of proper work and economic poverty. Only effective management can help the Islamic revolution navigate through this challenge. In this regard, we must take inspiration from the lives of the infallible figures. They lived so simply and free of any pretense that revisiting their example is difficult for society today.

In “Tawhid Mufaddal”, Imam Sadiq describes modesty and addresses the issue of private parts. However, some may criticize the Imam for speaking about the private parts when discussing modesty, as they confuse modesty with hypocrisy. If the ordinances and requirements of religion are not clarified, hypocrisy, deceit, arrogance, and oppression— the roots of all sin— will dominate society. This is when young people and sometimes even the religious resort to satellite TV, the internet, or chatting with the opposite sex, ultimately becoming entangled in sinful activities in the virtual world. This leads to body display, masturbation, and higher divorce rates. The Western culture will penetrate the very core of thoughts and emotions. Meanwhile, the spread of hypocrisy and deceit causes individuals to project an image of being virtuous outwardly while diminishing their inner purity, and gradually the sincerity and warmth in the hearts of people fade.

Today, twenty million youths with accumulated desires must be released and neutralised within six months. However, our youth are noble and faithful. They are young people who constantly pray and strive to overcome their desires. Some of them wish that someone from television, satellite, or the internet would come forward to help them, but they know that nothing can bring them the peace they seek. For these young people, proper religious management is essential, and the solution to this issue lies not in the hands of the modest and noble youth but in the hands of religious and societal leaders. Therefore, the expectation of correct awareness and management of resources and culture should be directed towards them.

Similarly, if a woman is not raised in a healthy way, she will neither be able to speak in front of strangers nor defend herself if someone attempts to harm her. She will, in fact, be powerless and silent in the face of injustice. Such a society and such a woman cannot be considered civilised and are incapable of managing themselves or others. However, if a woman’s upbringing is sound and her life is stable, she can perform her duties and participate in societal affairs with authority. A woman can walk freely in society, work, and even win medals in sports with appropriate covering, and this is only possible through the enlightened thinking of religious leaders and the people at large.

Unnecessary Prohibition and Provocation

As we have stated, freedom and piety are integral to Islamic belief. To achieve freedom, it is necessary to expand potential, increase awareness, and reduce prohibitions, so that society reaches a point where each action is based on “knowledge” and “will”. To reach this level of maturity, prohibitions must be reduced. For example, if a wise person is sitting next to a child at a table where various foods are served, including yogurt, pickles, red and white meats, and fish fillets, the wise person will freely choose food based on their knowledge, eating what is beneficial and avoiding what is harmful. However, the child, lacking knowledge, will mix yogurt with pickles and put both on rice, then drown it in stew and drink it with water.

In our society, we must raise awareness and provide everything permissible on the table while limiting prohibitions to those that are truly religious. But when awareness is low, prohibitions will increase, just as with the ignorant child, who must be restricted until knowledge replaces their ignorance. In the past, during the monarchy, it was said that radios were forbidden, after the revolution, videos were considered forbidden, and today, satellites are seen as prohibited (although this ruling is correct if these tools promote falsehood). However, by raising awareness, prohibitions can decrease. Yes, in an ignorant society, where people lack education, morals, and faith, prohibitions must be increased, just as one must restrict a child’s ignorance. However, in a society where awareness is high, the result of reducing restrictions is a decrease in emotional tension, anxiety, and restlessness, leading to increased mental peace.

As awareness increases, a wise person with self-discipline will only benefit from what is beneficial to them. Religion and Sharia elevate awareness and reduce prohibitions, as seen in the ruling that a woman must cover her private parts in front of close relatives, and it is better to cover from the navel to the knee. This shows the broad thinking of religious law. Islam intends to train men to observe the modesty of women with attentive hearts and eyes. Yet in practice, when a man comes home, he sees nothing but coarse cloth and rough coverings because his wife is completely covered, while when he steps outside, he sees many women with less coverage than his wife, and naturally, he cannot bond emotionally with her.

There is no need for a woman to cover herself so thoroughly in front of her close relatives that both she and the man become disillusioned with their genders. God has allowed a woman to show her legs to her children so they can become accustomed to their environment, lest they become corrupted by even the slightest glimpse of a scene outside. However, society views it as wrong for a mother or sister to live this way in front of her close relatives, let alone an aunt or niece. Religion seeks to practically raise the awareness of its followers to reduce prohibitions. Yet, religious people impose harsh restrictions upon themselves and hold back their development.

Excessive prohibitions and restrictions, rather than ensuring safety and protection, lead to corruption and destruction. On one hand, it is said that “the soul is an inciter to evil”, and on the other hand, “man is eager for what he is forbidden”. When something is prohibited, man becomes more desirous and this secrecy leads the opposite gender to investigate and indulge in it.

The primary responsibility for ensuring the health of life lies with women. Women are phenomena that exhibit greater resilience and strength than men in overcoming obstacles, hardships, and illnesses. They are also responsible for childbirth and the continuation of the human race. The health of women leads to the health of men’s lives. Women are present in every aspect of life. The health of women is central to the health of every life. Whether in the role of a mother or a wife, women are involved in all aspects of life from birth to death.

The health of society and the well-being of both men and women depend on the efforts and struggles women undertake within the home for their husbands. The health of society—particularly in terms of chastity—ultimately stems from the women’s active role within the home. A woman must adorn herself for her husband and employ all feminine strategies to captivate him, so that one of her delicate arrows hits its target and draws her husband to the shores of love and joy. She should not be like an ascetic for her husband; otherwise, society will become a battleground for the two sexes, and the community will turn into a field for the warfare of lust and desire, leaving everyone to suffer from increasing deprivation. Although our country has an abundance of both women and men, and is blessed with a beautiful generation, neither can truly benefit from the other in a healthy and proper manner.

The most essential infrastructure after ensuring easy and affordable marriages is raising awareness among women to develop the skill and charm to captivate their husbands. This is the jihad, or holy struggle, that Islam refers to for women.

Once these infrastructures are in place, societal issues at the superstructural level must be addressed. One such issue is public wandering, particularly in the streets. While both women and men can rightfully participate in society for work and occupation, individuals who unnecessarily roam the streets and expose themselves by disregarding their own dignity disturb societal health and harm public chastity.

If such issues are resolved, those who fail to maintain societal chastity are either ill or hostile to preventing corruption, and they must be dealt with accordingly. The more difficult and expensive marriage becomes, the more widespread promiscuity will be in society. The guilt for this lies with those who make marriage conditions difficult, not with the young person whose desires overpower him. Currently, our society is saturated with lust, and the water that society drinks is salty and polluted, leaving only increased thirst. To resolve this problem, easy marriages must be facilitated, and women should be taught that the health of men lies in their hands. As the Quran says: (They are a garment for you, and you are a garment for them). The subtlety in this phrase is that it first likens women to a garment for men, indicating that they are the foundation and the bearers of men’s chastity.

Women are naturally focused on men; from a psychological perspective, women view themselves as complete in the presence of men. On the other hand, men are equally essential for women’s completeness, and neither is independent of the other. The Quran, in this regard, refers to women as garments for men and men as protectors of women, with both analogies being equally valid. Indeed, the Quran even places women ahead of men, as their role in protecting men is more significant, and they are more resilient than men.

Women’s Education

The health of society depends on the health of women, and necessary education in this regard must be provided by women. Women are more receptive to the advice of their peers. For instance, matters related to attire or temporary marriage should be taught by female educators, not by others, as they might be exposed to accusations. It is women who can educate other women about marital matters, including practices such as mild physical affection (e.g., scratching or biting) between a couple, as long as both partners consent, and provided no psychological harm ensues.

Women are in the best position to teach each other how to enjoy the full range of marital relations. Any form of mutual enjoyment between a husband and wife is permissible as long as it does not cause harm or injury.

Furthermore, temporary marriage (or mut’ah) is one of the best options to regulate societal behaviour, preventing sin and preserving public chastity. Unfortunately, if society follows the immoral practices of the West and turns away from the life-sustaining teachings of Islam, which safeguard humanity from corruption, then temporary marriage becomes disdained, and society becomes insensitive to corruption.

Empowering Society’s Women

Women must be empowered and strong; for instance, if an immoral individual intends to assault her, she should not think that speaking out will damage her reputation. Instead, if she is capable, she should respond appropriately, perhaps with a slap that will forever echo in the assailant’s ears, or at least cry out for help and refuse to comply with wrongdoing.

Women must be able to defend themselves, and their husbands should be open-minded enough that they do not fear their husbands will divorce them if they find out someone attempted to assault them. A woman who preserves her chastity and defends herself is blameless, while the sinner is the man who attempted to harm her.

It should not be assumed that women are weak or incapable of defending themselves; during the Islamic Revolution, we saw the formation of women’s militias, women’s police forces, and sports federations for women, all of which trained women to be combat-ready. Although women are described as delicate flowers, this does not imply that they cannot defend themselves. Women, though delicate, are not weak. They may not be expected to become warriors, but they can defend themselves or call for help. If such capabilities are stripped away from women, immoral individuals will feel emboldened to assault them, knowing they will not defend themselves.

We must instil in society the values of freedom and piety so that every immoral person knows that even the slightest assault on a woman will not go unpunished. In such a society, there would be no need for law enforcement, as women would be able to protect their dignity and their honour. Women are delicate flowers, but they are not weak. We must teach them to develop defensive skills so that they do not easily succumb to disrespect. Of course, this is not only true for women, as men must also have the strength to resist sin and immoral actions.

Types of Chastity

Chastity can be classified into two types: physical and moral. Physical chastity involves appropriate, non-provocative attire that does not attract undue attention. Moral chastity refers to modesty, purity, and maintaining one’s human dignity. If someone does not wear proper clothing, they have violated their own personal boundaries to some extent, losing a measure of respect. In such cases, it becomes permissible to view their body parts, provided it does not lead to temptation or moral corruption. However, a person lacking moral chastity exposes themselves to corruption and lewdness.

Similarly, when someone is in a non-Muslim society and observes women there without modest attire, it is not necessary to avert one’s gaze; however, one must be cautious to avoid the temptation of lust. In such situations, it is the heart that must be guarded, as gazing can be a means of spreading moral contamination. Our understanding of the subtleties of gazing has been elaborated in the book The Science of Life.

It is important to note that a scholar cannot change a religious ruling; they can only derive the rules for specific situations. This issue can change with the circumstances, as the ruling applies to specific contexts and not to the subject matter itself. For example, looking at the hair of a woman from a different culture might not be considered improper if she does not view her hair as part of her modesty.

One of the issues facing universities today is the way some young people become estranged from religion. This issue has various causes, one of which is the lack of exposure to religious teachings during childhood and the experience of enduring numerous restrictions. These individuals, since childhood, have longed for simple pleasures such as being able to go to school with long hair, yet their hair has always been shaved off. In a society that prides itself on hygiene, there is no need for such restrictions, which may lead these individuals, when they reach university, to feel like a bird recently released from a cage, eager to act impulsively due to the newfound sense of freedom.

The necessity of nurturing the soul and preventing it from harboring any complexes, regrets, or feelings of inadequacy is a fundamental principle in Islamic education. Unfortunately, in many cases, the authorities of the system neglect to address the deficiencies and regrets of the people. For example, advertisements featuring dancing walls, canned goods, or sweet syrup can sometimes mislead individuals, leading them astray. This issue arises not from being human or from adhering to Islamic law, but from a lack of proper upbringing, leaving individuals with many unfulfilled needs. A hungry person will not hesitate to eat moldy bread, nor will a thirsty person avoid drinking contaminated water. Hunger and thirst must be addressed, and the soul should be nourished, so that desires and whims can be controlled and an individual does not long for every passing thing.

If a person who has been struggling with poverty and hardship is given a basket of apples, they might eat the entire fruit, including the core and peel, filling their stomach, but still remain unsatisfied, because their heart and soul are still hungry. Many of the ‘hunger’ we witness today is not a physical hunger but the unfulfilled yearning of the heart and soul.

If regrets and feelings of loss are not alleviated within society, even if someone is given fifty houris in paradise, they will still fall into sin. This person is like someone who might be a billionaire yet remains unsatisfied with their wealth, always wanting more. The existence of such psychological problems, regrets, and complexes in society increases the responsibility of religious institutions, as they must first provide people with spiritual fulfillment and then guide them on what is permissible and forbidden.

Prosperity and Parenting

Prosperity, pleasure, and intimacy are foundational aspects of the marriage relationship and the basis for child-rearing. When this prosperity is fully realised, the resulting children will be strong, capable, and physically and mentally robust, with health and beauty from the prenatal stage. Just as a society needs sorrow, it also requires happiness, and these emotions must be balanced to maintain a state of equilibrium. If happiness exceeds its due measure, it can be harmful, just as excessive sorrow can lead to depression.

Religious Joy

Islam does not oppose joy, pleasure, or happiness; rather, it regards them as natural human needs and encourages them in numerous ways, rewarding those who embrace them. However, due to the lack of governance by rightful leaders and the suffering of the infallible guides, they have guaranteed the survival of the Shia community amidst oppression, isolation, and victimisation. The continued existence of this movement, despite the numerous adversities, is a miracle rooted in the wisdom of the divine leaders. While the powers of the world saw this intellectual school as an obstacle to their own desires, they worked together to eradicate it, aiming to stifle the spread of this thought and isolate the followers of truth.

During these times, Shia Muslims did not have a state and were subjected to severe limitations. Consequently, celebrations and joyous events were often confined to forbidden activities, leaving little room for legitimate expressions of joy. The absence of a state and the resultant restrictions have hindered the development of a structured plan for religious joy.

Islam has never opposed pleasures, but has carefully defined their boundaries. It should be considered the religion of true prosperity—both material and spiritual. As Prophet Muhammad (PBUH) said:

“Three things from your world are dear to me: women, perfume, and the coolness of my eyes in prayer.”

Women, perfume, and prayer embody both material and spiritual pleasures. The Prophet regarded his connection to prayer as the most cherished, and this was not seen as a contradiction to his other joys. If Muslims today suffer from psychological complexes and longings, it is because they have strayed from the example of the Prophet and lack an understanding of proper conduct and the ways to achieve fulfillment.

Social Prosperity and Joy

Prosperity is what provides social, spiritual, and psychological well-being. The Prophet (PBUH) was mindful of creating harmony in his life, enjoying material pleasures without losing sight of the deeper spiritual connection. For instance, he used perfume for his wife and engaged in intimate acts to strengthen his relationship with her—acts that would prepare him for the devotion required in prayer. It is such prosperity that brings one closer to the spiritual realm. The best example of this can be seen in the marriage of Imam Ali (AS) and Lady Fatimah (AS), a union that represents the highest form of human fulfillment.

In ordinary lives, the Qur’an acknowledges the natural inclination to enjoy worldly pleasures like wealth, family, and beauty. These worldly joys are a natural part of human existence, and the role of religion is to guide people in enjoying them responsibly and in moderation, avoiding excess and sin.

The Necessity of Religious Joy for Women

Faithful women can find joy through permissible means, such as singing for their husbands. Unfortunately, some individuals disregard these permissible acts, choosing instead to indulge in what is forbidden. It is essential to guide society towards a better understanding of religious values so that people may lead lives that are harmonious with religious teachings.

For example, women can sing for their husbands within the limits of Islamic teachings. This practice is not only permissible but can also contribute to their emotional well-being and marital happiness. When a woman sings for her husband in the privacy of their home, it can foster intimacy, reduce stress, and bring joy to both partners. This, in turn, enhances the overall harmony of the household and strengthens the bond between spouses.

In conclusion, the concept of “religious joy” must be given proper attention and integrated into societal structures. A proper design for fostering happiness within a religious context is necessary to address the increasing challenges faced by contemporary societies, particularly in light of modern technological advancements and cultural shifts.

A Simple and Easy Religion

Religion is a way of life, and its goal is to guide humans along their natural path. Religion is a liberating phenomenon, not one that ensnares. A pure and healthy religion always leads people along their natural course towards the highest perfection. The Islamic Shariah is a simple and lenient religion; however, it must be understood that ease in religion does not equate to lawlessness; rather, ease exists within the framework of the law. The religion asserts that everything is permissible and lawful, except for a few matters that are deemed prohibited. The legislation of Shariah is similar to traffic laws, which, when observed, make the journey easier and prevent accidents, traffic jams, and fatalities. These regulations act like an anchor for the human vessel, and without them, humanity would be thrown into turmoil.

A review of the words of some scholars reveals that the religious culture as depicted by them regarding music, women, and other matters is largely superficial and contrary to the depiction of these subjects in Shariah. This is due to a lack of deep research, insufficient subject knowledge, or weakness in opposing the mainstream narrative, leading to a culture of imitation and its consequences — namely, non-scientific biases.

Section One: Engineering a Culture of Chastity / Chapter Two

Chapter Two: Religious Liberalism in the Holy Qur’an

To address the exaggerated sensitivities concerning the gender dynamics between men and women, and to honour chastity, we begin our discussion with the Holy Qur’an. In the Qur’an, women hold an exceptionally important position. The manner in which various issues are framed is crucial and the depiction given is considered the mirror of Islam. One of these important issues is how to approach the “voice of women”. We must seek guidance from the Qur’an to understand whether a woman’s mouth must remain closed in front of non-mahram men, whether all movements and gestures of women, even those towards their husbands, are forbidden, or whether women’s participation in public life and employment is prohibited, or is it acceptable within the limits and boundaries of Shariah? The image presented in this area, if unnatural or flawed, will cause many problems for half of the population on Earth, and consequently, the other half — who are raised by these women and later crave their affection, love, and companionship — will face numerous deficiencies.

We have stated that speaking, praying, debating, and delivering sermons are gender-neutral. For none of these actions is it forbidden for women to speak to men or men to speak to women. It is not necessary for a man to speak only to other men, nor for a woman to address only other women in educational settings or public professions.

Religious Liberalism in Interaction with Women

Islam emphasises “liberalism” in social interactions with women, which signifies a balanced and healthy psychological approach to gender and relationships with the opposite sex. For example, the prophets of God, while maintaining piety, also displayed “liberalism” in their interactions with women. Through a thorough examination of the Qur’anic verses, we can identify several examples of this approach.

In order to clarify the status of women in the Qur’an and the fact that the Qur’anic text is not male-dominated, we have extracted and examined all references to both masculine and feminine terms in the Qur’an.

The universe, nature, and humanity each have their own distinct characteristics, and the Qur’an, as the embodiment of reality, speaks in accordance with these characteristics. The Qur’an is the best reflection of the universe, and anyone wishing to understand the true nature of any being or thing must turn to the Qur’an for guidance. However, this should not be done merely to acquire basic, surface-level knowledge or conventional interpretations, as such an approach does not lead to understanding the Qur’an deeply. Although this issue is not within the domain of jurisprudence, when addressing music and singing, we inevitably come across the topic of “women’s singing”, and thus must touch upon it as part of the discussion; otherwise, the subject of women and their esteemed position in Islam is too significant to be confined to a few lines here. A more comprehensive discussion of their psychological and social position can be found in our work, The Science of Life, in a complete volume.

In jurisprudence, while women are mentioned, the discourse surrounding them tends to be fragmentary, scattered, and case-specific, without independently and thoroughly clarifying their status and legal rulings. It is fitting that we open a “Book of Women” in jurisprudence to grant them the rightful and dignified position they deserve within Islamic jurisprudence. Women have suffered such injustice that, even to this day, no one has fully articulated the beautiful perspective that Shariah offers them. In this section, we will focus on the liberal stance of the Qur’an regarding women, especially in relation to the issue of the “voice” of women.

The Qur’an and Islam do not advise the concealment of a woman or the silencing of her voice.

It is the Muslims who, under certain cultural pressures, have concealed women to the point that hearing the word “woman” can cause discomfort to some. However, there is no trace of such views in the Qur’an itself. This distinction between the sexes, to the extent that women are silenced or hidden, arises from societal pressures rather than divine command. Some scholars, even though they do not follow the Qur’anic method, may have been influenced by these external pressures. We are not concerned with investigating the causes of these issues but are focused on correcting the misconceptions rather than casting judgment. After all, these individuals have acted with good intentions, and God willing, they will be rewarded for their efforts.

Deviations in society regarding women are often due to misguided teachings and cultural misunderstandings, whether from societies that claim gender equality but fail to respect modesty or from strict traditionalists who enforce overly rigid religious interpretations. These deviations are not the result of Shariah itself, but of political and cultural distortions, most notably those that arose after the political upheavals following the Caliphate, which contributed to the distortion of the status of women in the Islamic world.

The Basis of Islam and the Role of Women in Religion

The foundation of Islam lies not only with the Prophet Muhammad or Imam Ali but also with the central position of Fatimah Zahra. She is the “mother of her father” and the one through whom all the Shia Imams are descended. This is emphasised in the Hadith, “If it were not for Fatimah, I would not have created you both,” a reference to the Prophet and Imam Ali, where Fatimah holds the central place in the divine structure of Islam.

The religion of Christianity, too, has its foundation in the figure of the Virgin Mary, who is venerated for her purity and status. In the same vein, the Qur’an elevates the role of women, as seen in the revered figures of the Prophet’s wives, including the powerful presence of Zaynab, whose speeches and leadership were pivotal in the aftermath of the Battle of Karbala.

Women are not to be hidden away but are granted the same rights as men in their participation in society, education, and public roles. The Qur’an does not forbid women from engaging in these activities, provided they do so within the moral and ethical guidelines set forth by Shariah.

The individual, upon encountering God and His obedience and worship, experiences regret for the time lost and repents from past wrongdoings, echoing the words: “My Lord, indeed, I have wronged myself” (Quran 28:16). Bilqis, in the verse “And I have submitted with Solomon to the Lord of the worlds” (Quran 27:44), explicitly states that it was through Solomon’s influence that she came to believe in God, affirming that “I have submitted with Solomon to God.” This suggests that, were it not for Solomon, she would not have embraced faith in God.

Bilqis is portrayed as being so capable of understanding that no one other than Solomon could have guided her and introduced her to a new path, expanding her knowledge. The phrase “And I have submitted with Solomon to the Lord of the worlds” reflects the depth of Solomon’s affection, which ignited love for him in her heart, similar to how Zuleikha, due to her love for Prophet Yusuf (Joseph), embraced faith in God. Faith in God, thus, can be sweet, pure, and divine. This stands in stark contrast to the many women who abandon their faith in God due to the harshness of oppressive, ill-tempered, and domineering men. It is solely through her love for Solomon that Bilqis embraces faith. It was Solomon’s gentle and affectionate demeanor that led her to develop feelings of love for the compassionate face of Solomon and a desire to turn to God. She emphasizes the voluntary and conscious nature of her faith, asserting that it was not through coercion by a ruling power but rather from her own will.

In his letter, Solomon calls Bilqis to submit to him, stating: “And come to me in submission” (Quran 27:31). However, Bilqis responds by saying, “I have submitted with Solomon to God, the Lord of the worlds,” emphasizing that her submission is to God, not to Solomon. This marks the point where she submits, but her submission is solely to God, not to Solomon.

She does not perceive Solomon as a ruler with immense wealth, surrounded by a retinue of executioners and weaponry. Instead, Solomon presents her with his throne and leads her respectfully into his palace, treating her with the utmost kindness and engaging in friendly discourse. He is a figure devoid of tyranny, ill-temper, rigidity, bigotry, and violence. Instead, Solomon embodies chivalry, knowledge, authority, and freedom—an authority that requires no oppression or cruelty.

The Difference Between Authority and Oppression

It is crucial to note an important concept in social issues and psychology—the distinction between power and coercion. Weak individuals, who lack strength, resort to coercion. Such a person becomes bitter, harsh, dogmatic, rigid, tasteless, and oppressive. On the other hand, a strong and powerful individual is free of fear and weakness and wields authority. They act with firmness and resolve, not by force. Solomon exemplifies authority. In his interaction with Bilqis, he does not resort to threats, coercion, or intimidation. He speaks from a place of dignity and chivalry. He does not feel the need to compensate for any weakness with violence, as his actions are guided by generosity and strength.

Weak governments rely on the police force and clubs to control their people, whereas people under a strong and capable government feel no need to see the police or experience force. The mere presence of such a government commands respect, and the system functions smoothly, efficiently, and without unnecessary expenditure. Similarly, a strong and healthy body, which maintains its health through exercise, suffers less pain during illness, unlike a weak body, which experiences significant discomfort from even minor ailments.

There is a fundamental difference between ‘power’ and ‘force’. While they may appear similar in certain forms, their essence is distinct. Solomon, if he were a weak ruler, would not have held a banquet but would have resolved matters through bloodshed, anger, and domination. Power—whether in science, culture, economics, politics, education, or ethics—stems from strength and knowledge. A weak individual often finds themselves in conflict with others, and others are also provoked to engage with them.

Solomon’s power does not seek to flaunt military strength, threats, or violence. Instead, he brings Bilqis to his throne and palace, showing her the true nature of his authority, which brings peace and security. His power is the kind that promotes tranquility, calm, and harmony—qualities that are absent in coercive methods, which only breed bitterness, conflict, and dissatisfaction.

Power, in its true sense, encompasses mental, spiritual, moral, academic, religious, and cultural capacities, along with the necessary resources for a systemic social, political, and economic framework. Such power brings safety, comfort, health, and peace, while preventing conflict, which arises from weakness. Weakness leads to debasement, frustration, sorrow, and various mental health issues. A weak person is submissive to everyone, just as Pharaoh made the Children of Israel weak and subjugated them, forcing them into submission.

Solomon’s interaction with Bilqis is a perfect example of authority that is marked by dignity, softness, and righteousness. His actions are in line with the divine teaching of “In the name of God, the Most Gracious, the Most Merciful.” Solomon’s authority allowed him to engage with Bilqis in a manner that was respectful and gracious, without needing to assert dominance or make threats. He did not coerce her into submission but instead treated her with kindness and respect, which ultimately led to her embracing faith in God.

The verse clearly establishes that men’s authority over women is greater, and this fact is undeniable. Therefore, men must be cautious and avoid deceiving or oppressing women. However, the increased strength and capabilities of men do not prove the weakness of women; indeed, women possess distinct skills, and as we discuss in our book “Women: The Everlasting Victim of History”, women, although men may have dominance in terms of physical strength, excel in gentleness and emotional intelligence. This ability is not a sign of weakness. Through their feminine tactics, women can outwit even the strongest of men. This verse affirms the authority of men over women, but it does not extend beyond this assertion, and it emphasizes the need for justice.

Time and Place for Permission

(O believers, those whom your right hands possess and those who have not reached puberty, must seek permission to enter your inner chambers at three times: before the morning prayer, when you lay aside your clothes at midday, and after the night prayer. These are times of privacy for you. There is no blame on you or on them after these times. Some of you may visit others. This is how Allah makes clear His signs to you, and Allah is All-Knowing, Wise. When your children reach puberty, they must seek permission, just as those before them sought permission. Thus, Allah makes His signs clear to you, and Allah is All-Knowing, Wise. And there is no blame on elderly women who have no hope of marriage if they lay aside their outer garments, without displaying their adornments, and if they remain modest, it is better for them, and Allah is All-Hearing, All-Knowing.) [32]

Islam places great importance on maintaining modesty in social relations, especially in matters of maḥram (those with whom marriage is prohibited) and non-maḥram (those with whom marriage is allowed), as well as in the concepts of covering and gazing, ensuring modesty. We have previously argued that hijab and covering are distinct concepts. Islam requests covering, not necessarily hijab, but a covering that is in harmony with modesty—neither overly extravagant nor restrictive. Such covering can be varied and compatible with modern, academic societies while ensuring Islamic modesty.

Similarly, Islam advises restraint in gazing to preserve modesty and the privacy of individuals. A “sharp” gaze, which is a form of intrusion, is prohibited. Such a gaze is not confined to non-maḥram individuals but can also occur between maḥram and maḥram or even the same gender. This form of invasion can be exhibited by those who are intrusive, curious, idle, or improperly trained. Those who constantly gaze and violate personal boundaries, without respect for privacy, commit a transgression—whether the gaze is motivated by lust or not. In a high-culture society, this should be subject to scrutiny.

In these verses, permission for entering private spaces is required at specified times, regardless of whether the person is male, as some skin is more sensitive than others. At times, a man’s skin might even be more sensitive than that of many women, and Islam sets boundaries to ensure privacy.

Menstrual Periods

(They ask you about menstruation. Say, “It is an impurity. So keep away from women during their menstrual periods and do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has commanded you. Indeed, Allah loves those who repent and loves those who purify themselves.”) [33]

The ruling in this verse is that men should refrain from intimate relations with their wives during their menstrual periods. This law is vital, and unfortunately, some non-Muslims do not distinguish between these days and other times for intimacy with women.

The Love of Desires

(Beautified for people is the love of that which they desire — of women, children…) [34]

The desire for sensual pleasures has been made appealing to people, whether in the form of women, children, or other matters.

Male Guardianship

(Men are the protectors and maintainers of women because Allah has made some of them excel others and because they spend from their wealth.) [35]

The Qur’an assigns the responsibility of managing family affairs to men, but this does not imply the weakness of women; rather, it underscores the strength of men. Furthermore, for the smooth running of family life, there must be a manager, someone who others follow in major life decisions. Without such a leader, life would descend into chaos. In reality, this verse indicates the greater responsibility of men, not the weakness of women. Similarly, the following verse refers to the weakness of men in comparison to women:

(And why should you not fight in the cause of Allah and for those who are weak — men, women, and children…) [36]

The Qur’an does not show bias towards women, and the issues mentioned apply equally to both men and women. It is clear from the verse (Whoever does righteous deeds, whether male or female, and is a believer…) [37] that righteousness and faith are the determining factors, not gender.

Women in Defence

(They are the ones who disbelieve and prevent you from the Sacred Mosque and prevent the offering from reaching its place. And had it not been for believing men and believing women whom you did not know, so that you might trample them, and thus incur guilt on your own account without knowledge… If they were distinguished, We would have certainly afflicted the disbelievers among them with a painful punishment.) [38]

This verse mentions both believing men and women, but it places men at the forefront, as they lead in defensive matters, with women following their lead. This does not imply a cultural superiority of men in religious matters. Imam Khomeini also emphasized the involvement of women in Iran’s Islamic revolution, urging their participation in the defense of the faith.

Islam does not differentiate between men and women when it comes to social activism and their participation in defence of religion. Both are called to battle and can intervene in societal issues. However, modesty, purity, piety, and religious observance must be upheld. Prophet Muhammad (PBUH) and the infallible Imams also upheld these principles, encouraging women’s participation in military activities. Women, too, need training and preparation for such roles, and their attire should be designed in a way that supports their defensive capabilities without hindering them. A warrior’s clothing should not impede their efficiency.

Conclusion

The underlying principle of these verses is “freedom,” a central tenet of Islamic culture that has unfortunately been obscured over time. The rigidity and emotional excesses in dealing with women have replaced this foundational value. Such attitudes lead to psychological disorders and exacerbate sensitivities regarding both genders. In the long run, this, coupled with Western influences, could foster moral decay and disregard for proper conduct.

The Need for Women in Society

As discussed in our book “Women: The Everlasting Victim of History”, a woman is fundamentally a domestic being, followed by her social role, while a man is inherently social before he is domestic. Thus, neither the domestic nor the social roles can be denied to either gender. However, there are pressing needs that demand women’s participation in society, so that the female community becomes independent and self-sufficient from men. These needs include education, university studies, medical care, legal assistance, and roles in commerce and health. However, as we will discuss further, women should work part-time in society, not in full-time positions, to avoid exhaustion and ensure they can manage domestic responsibilities effectively. The home should still be their primary concern.

The Prophet Muhammad (PBUH), that heavenly being with an angelic and divine countenance, in order to settle on earth and turn towards the world, had to witness some goodness in this world and choose the best of it. For this purpose, he selected three forms of goodness that encompass the entire human life in a triangular shape. Three angles in which a human is enclosed, and through which they gain the power of flight. These three aspects of life, as stated by him, are: “pleasant fragrance, women, and prayer.” The term “pleasant fragrance” includes all perfumes, whether from seeds, blossoms, flowers, or the aromatic smell of delicious foods and spirituality; in short, anything that has a pleasant smell, including fruits and their juices. Although the aroma of fruit juice is considered to be at the highest level. When a person consumes the essence of anything, they may see and discover many things about themselves.

The second blessing the Prophet accepted from this world was “women,” who are the embodiment of beauty and charm. Women are the best thing a man can see in this world and be happy with.

Finally, the third blessing chosen by the Prophet was prayer, which he refers to as the “light of the eyes.” Prayer, the essence of the divine truth, shows him the way.

With these three facets that the Prophet Muhammad (PBUH) embraced, not only does the fatigue of the world not reach him, but he also tires fatigue itself. Whenever he feels weary from one direction, he turns to another. These three angles are sufficient for humanity in this world, and no fourth is necessary.

Women: A Phenomenon Desired by Men

– “Imam Ali (AS) said: Men are created from the earth, and their efforts are focused on the earth. Women are created from men, and their efforts are directed towards men, desiring to bring them to themselves. People! Keep your women in your homes.” [42]

This narration provides a precise psychology of the spirits of men and women, and we will touch upon some of it:

Men are created from the earth: This refers to the creation of humans from clay, which is in harmony with the teachings of the Holy Quran in this regard.

The efforts of men are focused on the earth: This means that most of men’s energy is dedicated to production from the earth, with all its transformations, and they apply it through the various inventions they have created. This can be understood with some reflection.

Women are focused on men: From a psychological standpoint, women see themselves as complete in the presence of men. On the other hand, women should be seen as members that perfect the existence of men. Based on this, neither man nor woman is independent of the other. The Quran refers to women as a garment for men and men as a protector for women. Both expressions are equal in meaning, and the Quran even emphasizes that women are superior to men in this regard, as it says: (They are your garment, and you are their garment.) [43]

None of the above-mentioned points in this narration contradict the existing intellectual or psychological discussions, but two aspects of it are worth further investigation: one is the phrase “women are created from men,” and the other is “keep your women at home, O men.”

The first phrase declares the creation of women from men, and the second advises and even commands to keep women at home. To explain the first phrase, it must be said: God first created man and brought Adam (AS) into the world, and then, to perfect him and enable him to reach a collective position and benefit from all the divine names and attributes, He created woman for him. This is why it is said that woman was created from man—meaning that woman has the ability to help man reach perfection.

However, what concerns us here is the last part of this narration. In our book Women: The Ever-Martyred in History, we have said that a woman is, first, a home-dweller, and then social. This contrasts with men, who must be social first and then be at home. We will briefly explain this theory here because this narration follows the same meaning, referring to the biological and environmental structure of women and says, “Place women in their natural environment so that they regain their natural structure and find their role and function, striving for the perfection of men.” This narration merely conveys this one point, and it is not intended to elaborate on the character of women or to negate or affirm their presence in society. Thus, one cannot argue from it that women’s presence in society is prohibited.

Furthermore, this narration can be understood in the context of the environment of women at the time of its revelation. At that time, the presence of women in society was not seen as beneficial, nor was their social security guaranteed. Women were vulnerable to harm, and the rulers of the Umayyad and Abbasid dynasties systematically promoted corruption in society, especially through the enslaved women. Therefore, the prohibition mentioned in this narration is advisory, guiding women away from unnecessary appearances in the marketplace. This is not a doctrinal matter but rather a recommendation to avoid unnecessary exposure. Of course, women in early Islam actively participated in any social arena where their presence was beneficial, and their roles in the early wars defending the noble status of the Prophet Muhammad (PBUH) are celebrated in history as a source of pride.

Consultation with Women

– Imam Ali (AS) said in a letter to his son:

“Stay away from consulting with women, for their perspective is often on trivial matters, and their will is directed towards insignificant things. Let them look to you as their protector and see you as their unique man; for it is better for you to keep them in their place and to safeguard them from slipping. Similarly, it is worse for you to bring men into your home whom you do not fully trust than for your wife to go out of the house. Strive to be the one who your wives know only as their man and not to recognize anyone other than you as a man.” [44]

Setting aside the external critiques and the issues with the chain of narration, which prevent this narration from being considered as a primary source in legal deduction, several points need attention in the internal study of this narration, which we will discuss below.

Men: The Veil for Women

In the context of consulting with women, it must not be forgotten that women, like men, have different perspectives, and some of them possess higher intellect and experience, possibly surpassing many men. However, for the most part, unless women have been specifically trained to be stern and harsh, their emotions and feelings often dominate their foresight and ability to plan for the future. Women tend to succumb more quickly to pleasures or adversities and the promises or threats they encounter. This suggests that a man should be the “veil” for his wife, meaning he should be precise and wise enough to fulfill her desires and needs in a way that prevents her from longing for another man, making her feel fulfilled without feeling the need to seek elsewhere. A man should show his managerial and capable power in satisfying her desires, making her see him as her reliable refuge and shelter.

This narration, which states that a man should act in a way that his wife sees no other man in terms of masculinity and perfection, reflects the idea that a man should be so complete and fulfilling that no other man is considered by his wife. This doesn’t imply that men should imprison their wives or restrict their lives in a way that removes any hope of other men existing in their world. On the contrary, it suggests that a man should be so perfect that his wife sees no need for anyone else.

This principle of “men as the veil for women” involves not only protecting their honor and fulfilling their needs but also ensuring that the man creates an environment where his wife does not need to seek fulfillment outside the home. A man should maintain his dignity, cleanliness, and charm, making himself the center of attraction for his wife, who will then see no other man as worthy of her attention.

The full understanding of this narration points to the idea that a man should not only protect his wife’s dignity but also create an environment that allows her to thrive, thus ensuring the well-being of the family and the community.

These hadiths are not merely for the past; today, if a woman or a man is unemployed and leaves the house without reason, these hadiths apply. With this explanation, it must be stated that such hadiths do not refer to women who work outside the home and are breadwinners for the family—especially in times of economic instability and the age of the widespread growth of knowledge and universities. The subject of these hadiths pertains to idle women, wandering and aimless in the streets and alleys, as well as immoral women, dancers, and particularly slaves from the time these hadiths were issued. These women were always exposed to the harsh gaze of others, and it was rare for them to avoid such corruption or maintain their dignity. In this case, the sense of honour of any man would confirm these hadiths. In this matter, there is no difference between men and women, and both should be controlled to preserve the individual and social virtues of modesty and chastity, which are among the fundamental principles of religion.

Shari’ah does not want a woman to use shopping as an excuse to engage in idle talk with non-mahram men. A woman who is not satisfied with her husband and who seeks out various men—whether shopkeepers, doctors, or others—wastes her time and, over time, may become morally corrupted and lead society to decline. On the other hand, Islam never approves of concealing or chaining women; rather, it is the man who must learn the art of life and be so significant in the eyes of his wife that, even if she encounters a thousand men, her eyes are only for him. Such a woman would never use any excuse to leave the house; instead, she would regard the home as her safest refuge and the most sacred place, seeing herself enchanted by her husband and home.

However, when we say that this matter applies equally to both men and women, it should not be misunderstood as supporting the idea of equality between men and women—a Western slogan. The concept of treating men and women as equals, ignoring their inherent differences, and equating their roles in every sphere of life is an unjust approach. Such an approach would deprive both from their rightful positions in the order of creation. Rationality and truthfulness are distant from this view. Nevertheless, there are commonalities between men and women, as both are human beings, and their shared traits, like voice and speech, emerge from their common humanity. However, their specific characteristics are different: a man is a “social-family” being, whereas a woman is a “family-social” being, and each has their role within these categories. Any attempt to interchange these roles would result in spiritual, emotional, and physical harm and would prevent the full potential of each from being realized.

Women’s Role in the Home and Society

Neither men are purely social beings nor women purely domestic; rather, both are human beings with a dual nature, with each having a distinct role. A woman’s priority is her home, and only after that should she participate in society on a part-time basis. Any social role that disrupts her primary role in the home can be harmful to her. Similarly, a man’s primary role is in society, and only thereafter should he focus on his home. If a challenge arises from the family regarding his societal role, it can lead to stress and other psychological harms.

A man’s “social-family” nature requires him to spend the majority of his time outside the home, while a woman’s “family-social” nature requires her to engage in social activities only on a part-time or secondary basis. If she works full-time, she may neglect her primary responsibility at home and become emotionally drained, potentially leading to neurosis and depression. Women who work in hospitals, schools, or government offices, engaging with numerous clients, can gradually lose their mental peace, and when they return home, they may no longer be able to provide the warmth and affection required in their marital life. This results in them viewing their primary domestic duties as a burden.

Management of Women-Specific Centres

Women are not inherently incapable of fulfilling social roles, such as working in fields like obstetrics and gynaecology. As stated in the hadiths, women should have such a strong social presence that they could even have a female imam leading prayers for other women. Such capabilities cannot be achieved without women’s active participation in society. This presence ensures that women maintain their dignity and prevents them from becoming a source of regret or frustration in society. Furthermore, men also benefit from a strong and empowered woman in the home, as this creates emotional security within the family.

Relating to the Islamic stance on women, no one can critique the religion for requiring women to have a representative when speaking with God. Islam presents a sound framework for women’s lives and specifies the best approach for their presence in society. However, it is important to recognise that the cultural practices of Muslims are not identical to Islamic teachings, as some have adopted extreme patriarchy. In societies where patriarchy has reached its peak, a subsequent shift towards matriarchy is inevitable, as oppression breeds its opposite. This is a natural law that cannot be avoided.

The Importance of Modesty (Iffah)

The departure of women from their homes must always be in accordance with Islamic guidelines for modesty and appropriate attire. Women should avoid any behaviour or speech that might provoke lust in men and lead to immoral actions. According to these hadiths, women who are mentally and emotionally unstable should be kept indoors to prevent them from wandering aimlessly and engaging in immoral behaviour. Women who excessively beautify themselves and display seductive behaviour outside the home risk deviating from the ethical norms prescribed by Islam.

The Qur’an, in describing the correct conduct for women in public spaces, advises them to avoid speech that is excessively soft or flirtatious, as it might entice those with a corrupt heart:

“So do not be soft in speech, lest one in whose heart is a disease be moved with desire, but speak in an appropriate manner.” (Quran, Surah Al-Ahzab, 33:32)

This teaching aims to preserve modesty and dignity, ensuring that all interactions between men and women are respectful and conducive to a healthy social environment.

Managing Female-Exclusive Professions

Women, if they are capable and mentally sound, can certainly engage in professions such as preaching, teaching, and media work, provided they maintain proper modesty and avoid flirtation or unhealthy interactions. Women should ideally not need to rely on male professionals for roles that could be filled by women, such as medical care. For instance, it is prohibited for men to occupy certain roles that are specifically suited to women, such as the sale of women’s jewellery or garments. These roles should be reserved for women to ensure their comfort and privacy.

Prohibition of Men in Female-Specific Professions

Our stance regarding female-specific professions is clear: it is prohibited for men to engage in these roles. If women are able to fulfil these tasks, men should refrain from taking over such jobs, as it compromises societal ethics. Government bodies should legislate and ensure that male workers do not occupy these positions, which could lead to moral decay in society. Women should take the lead in these roles, and it is their responsibility to ensure that these jobs are not monopolised by men.

Conclusion

Based on the analysis of the narrations mentioned earlier, it can be concluded that these hadiths do not confine women to the home nor prohibit them from participating appropriately in society. Women are free to engage in any socially acceptable activities, provided they have the necessary skills, qualifications, and professionalism. These activities should be free from any indulgence in sensual desires, moral misconduct, or psychological disorders. Based on the evidence we will present in the next section, women can use their voice to sing or play non-professionally or as a hobby—across all its branches—while ensuring the health and chastity of society are maintained.

Section Two: Women’s Singing / Chapter One

Chapter One: The Essence of Singing and Its Sweetness

What is Singing?

The human voice’s harmony is referred to as “singing.” In its linguistic sense, “singing” refers to having, possessing, and the ability to perform. It can denote movable assets (“qana”) or immovable ones (“ghina”). Assets can be material or intangible. The concept of wealth isn’t limited solely to material wealth. “Ghina” indicates an ability that applies both to physical strength—something material—and to a strong will—something spiritual.

Although “ghina” and “qana” are used to signify ability, “qana” has a stronger connotation, specifically applied to immovable, non-transferable assets. Therefore, it does not apply to singing, which is inherently movable and subject to changes such as pitch, loudness, or tone shifts.

Singing—understood as a form of ability—has various forms. “Voice” is one of these forms of power. A particular voice is referred to as “ghina” because possessing that unique voice is a form of ability. God is considered “ghani” (rich), as He is powerful and self-sufficient, needing nothing from others.

Beauty, wealth, and a beautiful voice each represent forms of ability. These three aspects transcend and humble others. People with a beautiful appearance or pleasant voice often experience a sense of personal worth. Beauty, like wealth, brings prosperity; however, those lacking beauty, especially if they lack strong faith, may experience a diminished sense of self-worth. Having a beautiful voice is a form of ability, and when someone sings beautifully, others listen attentively, humbled by the beauty of the voice. Beauty too can have an impact on the observer or admirer. Some forms of ability, like physical beauty, can be viewed or concealed, but vocal ability, unlike beauty, cannot be easily hidden without losing its effect.

The term “ghina” in this context refers to an ability—particularly in voice. The word “ghina” is used to describe a voice in a way that acknowledges its potential to influence others, while “ghina” (in its basic meaning of wealth) is unchanging and static.

There are around seventy-two occurrences of “ghina” and its derivatives in the Quran, all of which refer to wealth and possession, rather than to voice or its characteristics. Upon examining the context of “ghina” in the Quran, it is clear that when used in relation to non-divine beings, it is often associated with arrogance and excess, whereas when used in reference to God, it is free from such negative connotations.

The Nature of Singing’s Voice

“Singing” is different from mere sound, voice, or speech; it is a descriptor of sound itself. As the creation of sound is quite complex, discussing the nuances of “ghina” involves a deep understanding of its modulation, pitch, tone, and rhythm. “Ghina” is an adjective for sound, encompassing melody, pitch, tone, and rhythm, and describing the quality of sound.

Singing, when properly performed, has qualities that transcend just producing sound. It becomes musical when performed with skill, and its essence is conveyed through careful training and the use of musical knowledge. Music differs from singing in that it involves complex components such as rhythm, notes, and sound dynamics—more than just vocal modulation. Thus, music can incorporate instruments, while singing itself can be transferred to instruments (like the violin or flute) in a way that imitates its melodic properties.

Therefore, music extends beyond singing and includes its own independent characteristics that might incorporate instruments but are rooted in the mastery of sound.

Music and Singing in Relation to the Voice

In this context, “music” refers to pleasant melodies and tunes, often performed with instruments or human voice in musical forms. Music incorporates both vocal “ghina” and the melodies produced by musical instruments, meaning music is the study of melodies and their attributes.

Ecstasy (Tarab)

One of the characteristics of singing is its ability to induce “tarab”—a form of ecstasy or emotional delight. The pleasure derived from a harmonious voice, its sweet tone, and the rhythmic quality of the sound is often associated with “tarab.” For instance, the sound of a nightingale’s song or the gentle flow of water can evoke this feeling of joy. Similarly, a person in a fast-moving car who suddenly experiences a thrilling drop in speed can feel a sense of lightness and excitement, which is described as “tarab.”

In psychological terms, “tarab” is a kind of pleasurable sensation that resembles the exhilarating feeling of descending rapidly in a vehicle. It is a state that people might even come to enjoy after repeated experiences, analogous to how one might experience a rush of joy.

In music and singing, “tarab” is an important concept. The harmonious sound that brings joy to the listener and performer alike induces a pleasurable emotional state. When the voice is “ghina” (harmonious), it naturally produces “tarab,” affecting both the singer and the listener.

In summary, the essence of “ghina” is related to the ability and beauty of the voice, which when perfected, creates joy and emotional delight—this is often referred to as “tarab.” This state of joy is part of the natural human response to sound, voice, and music, and it has an inherent value that is not necessarily prohibited or condemned in religious texts, unless it is linked to negative consequences or sinful behavior.

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Sorrow, Crying, and Joy

“Sorrow” is a gentle pain; in contrast, “crying” refers to a harsher kind of pain. In other words, crying is associated with larger and coarser sounds, while sorrow is expressed in finer tones. For example, the Shushtari, Mahoor, or Segah modes are sorrowful, while Chahargah is more coarse and harsh, often reaching a loud cry.

It is narrated that the Holy Quran was revealed with sorrow, hence it should be recited with sorrow. What is meant by sorrow in this context is the soft and calm pronunciation, as opposed to loud and rough tones. The Holy Quran represents “Ya Latif” (the Gentle) and is characterised by softness and purity, and should therefore be recited with tenderness and sorrow.

Sorrow is also capable of inducing joy. The Dashti mode is sorrowful, while the Shur mode is specifically designed to invoke sorrow, but both modes are capable of bringing joy. When someone recites Dashti or Zabol, they can evoke such a sorrowful joy in others that it may bring tears to their eyes. Joy is a division of sorrow and delight: if it brings the heart down, it is sorrow, but if it elevates the heart, it is joy.

Tajweed

Tajweed refers to articulating the proper pronunciation of each letter and delivering it well with the necessary elements. Tajweed is an attribute of words, while “Ghana” (melody) refers to the description of voice and sound. Therefore, Ghana takes precedence over Tajweed; a melodic voice may exist without Tajweed, but a word with Tajweed cannot lack melody.

Tajweed significantly enhances the recitation of the Holy Quran. For instance, respecting the elongations (Madd) in the Quran, which are essential in Tajweed, greatly contributes to the quality of the recitation. Surah Al-Fatiha, among all the surahs of the Quran, is one of the most challenging in this respect. To correctly pronounce its heavy Madds, one must inevitably add a touch of melody. Its heavy Madds cannot be pronounced correctly without melody, just as the Quran cannot be beautifully recited without melodic singing.

Surah Al-Fatiha is called “Al-Fatiha” because it is the opener and the breaker of barriers. A person who lacks melody in this recitation cannot open or break any barriers. This is similar to people of the Torah, who recite with monotonous sounds like “Min Min” or “Waz Waz” like a bee, avoiding loud sounds because, in doing so, the mistakes and critiques against them would become apparent. This is similar to some individuals who, when they cannot pronounce a word correctly, attempt to mumble it so that no one notices how they pronounce its grammatical structure.

Melody

The melody of sound refers to the fine-tuning of it. A good sound, when accompanied by other beauties, becomes delicate and refined, and is then called a melody. The melody of sound is different from the essence of the sound, which refers to the sharpness of the voice.

Trill

A trill is the rolling of the voice in the throat, creating a chirping sound, also known as “Tahrir.” The “ha-ha” in a song or chirp introduces a trill. Animals have different kinds of trills, some being stronger and more beautiful than others. The nightingale and cricket, for instance, have very loud and beautiful trills. Even the donkey has a loud trill, possessing a full sound.

Excitement

A voice can be described as having either an enchanting or a trilling quality. Beyond the enchanting and trill, the voice can also have an exciting and stimulating effect.

The relationship between enchanting sounds and stimulating sounds (arousal) is logically specific. Some sounds may be neither enchanting nor stimulating, while others may be both enchanting and stimulating. Some voices are enchanting, but do not stimulate. Other voices may stimulate, but are not enchanting, merely evoking images such as a glance, an eyebrow, or the chest and arm, leading the listener toward temptation.

An important point to note in this context is that the qualities of enchantment and stimulation are attributes of the voice, not of the listener. This means that enchantment and stimulation are inherent to the sound itself, independent of whether it is pleasing to the listener. However, the actual effect of enchantment and stimulation is realised through listening, whether the listener finds it pleasurable or not.

Furthermore, when it is stated that sound inherently evokes enchantment, it refers to a type of sound that is naturally enchanting, and under certain conditions, some individuals may not be moved by enchanting sounds. For example, someone suffering from a health condition may not feel enchanted by a beautiful sound, or if an enchanting sound is presented in a small space, it may become bothersome to everyone present. Thus, enchantment, while being an inherent quality of the sound, does not guarantee a universal effect.

Similarly, a stimulating sound may either arise from the sound itself or from external factors. Some sounds may inherently lack enchantment, yet still have a stimulating effect. For instance, a very beautiful woman may possess a stimulating voice, or a newly engaged couple may find talking to each other stimulating, without any particular meaning being attached to their words. Therefore, stimulation is not confined to sound itself, but can also arise from the person producing it.

A woman who speaks while casting flirtatious glances, even if she does not have a beautiful voice, can still corrupt society. This is because her conduct is problematic, regardless of whether her voice is beautiful. Similarly, a man exhibiting the same conduct has the same issue, regardless of whether the listeners are cold-hearted and unaffected by the beauty of the sound, or whether they are more sensitive and react strongly to it. Or, they could be in a healthy community that reacts normally to such stimuli.

The stimulating quality of sound is conditional and cannot be universally deemed permissible or forbidden. Just as with lying, which is judged according to time, place, and individuals, stimulation can either be permissible or forbidden. Stimulation that leads to sin is forbidden. Stimulating someone to commit sin or to awaken their sexual desire for interactions that are prohibited is a breach of religious boundaries and is therefore prohibited.

The Pleasure of Sound

Sound is unique in its ability to bring sweetness, pleasure, and delight. The experience of pleasure is a quality of the soul, and the soul enjoys the harmony, melody, and enchanting qualities of sound. It is not the case that musical sound lacks pleasure. A healthy person naturally delights in beautiful sounds, and even wild animals can be made to dance to music. The power of sound lies in its ability to create a pleasant sensation within the soul when shaped appropriately.

Singing or storytelling with sound is especially delightful for humans, as they possess the capacity to form collective meanings and experiences. A melody or pleasant sound, especially when it brings to mind the image of a beautiful face, is pleasurable.

As the saying goes: “The description of life is half of life,” or more accurately, “The description of life is all of life, or more than life.” In worldly pleasures, the description often holds more pleasure than the experience itself, but the opposite is true for spiritual pleasures—reaching them is far more satisfying than simply hearing about them.

When sound is formed in a musical context, it brings a specific kind of pleasure. The pleasure of music is a natural and instinctive response of the soul, but for some, it is forbidden, while for others, it is permitted. Music and melody are intrinsically pleasurable to the soul; however, for some individuals, they may not be conducive to their personal growth or natural course of development. Therefore, understanding the natural path of each individual is crucial to determining the most appropriate kind of music for them.

A person seeking to lead a rational and balanced life, guided by their intellect and faith, must avoid excessive or inappropriate indulgence in pleasurable sounds that do not serve their higher purpose. Seeking guidance from an experienced mentor in spiritual and psychological matters, as well as from an expert in religious jurisprudence, is necessary for navigating these concerns.

The Necessity of Understanding Historical Transformations in Music for Juridical Interpretation

As previously mentioned, in order to derive the correct ruling from Islamic jurisprudence on various subjects, a jurist must first understand the subject matter and also the historical transformations it has undergone. The extraction of a ruling without such knowledge would be incomplete. Regarding the issue of music and singing (ghina), a jurist must not only be familiar with the traditions and historical context of music, but also the socio-cultural shifts related to it over time, in order to issue a fatwa of scientific value. Simply memorising a few narrations and verifying their chains of transmission is insufficient for proper jurisprudential deduction in this area; rather, a jurist must have access to the necessary prerequisites for deducing such rulings. Therefore, it is crucial that we examine the history of music in the early Islamic period and the context in which the narrations were issued to understand the transformations that affected the subject of singing and music, as well as its socio-historical conditions. This issue is of great importance and becomes evident in the arguments presented in this book. It also demonstrates that the narrations on ghina and music convey the same ruling outlined in the Qur’an, with no additional implications.

The Emergence of Islam and the Necessity of a Strong Stance Against Corrupt Music

The emergence of Islam coincided with a time when pre-Islamic Arabian culture (Jahiliyyah) was deeply intertwined with the practices of alcohol, gambling, dancing, and music. These acts were considered emblematic of the culture of the Arabs of the time. Islam, in its opposition to these practices, sought to combat the entire package of these vices, which were inseparable at that time. This approach, especially in its opposition to the consumption of alcohol, involved a gradual and systematic effort to eliminate these cultural habits. During that period, no legitimate use of singing and music could be found, and no instrument was played without being associated with sin. Although the Prophet Muhammad (peace be upon him) ruled over Medina for ten years, during this time, he was engaged in battles and confrontations, and thus, the political and military conditions did not provide an opportunity to consider a legitimate use of music and singing. Only war chants that served the cause of Islam could be observed during this period.

The battle against gambling, alcohol, and associated practices, such as music and singing, required a strong and clear opposition to this corrupt culture. These vices were so deeply entrenched in the psyche of the Arabs that it was not even conceivable to discuss their legitimate aspects, as discussing them might have led to the justification of their illicit forms. Understanding the time, location, and specific characteristics of the era in which these rulings were issued plays a crucial role in understanding the nature of these rulings, and this must not be overlooked.

The Rise of False Authority and the Corruption of Music

After the coup of Saqifah, falsehood became the dominant force in the Islamic world, with the Umayyads and Abbasids seizing control of everything. Naturally, with the control of music and singing by the forces of falsehood, the group of truth distanced itself from music, singing, and dancing. As musical instruments and singing came under the control of the corrupt rulers, they, like the corrupt government itself, became tainted. During the time of the Imams, musical instruments were only used in sinful contexts, and this was primarily due to the absence of a Shiite government. The oppressive rulers, who saw the strength of the followers of the Prophet and the Imams, exercised their power and imposed their will on religion, including the misuse of music and singing. This historical backdrop motivated the jurists to declare music and singing as haram. Of course, this ruling applied specifically to times when there was no Shiite Islamic government — a government based on the guardianship of the Imams of the Prophet’s family. However, if the situation were to change and the government gained the capacity to use music in a lawful and beneficial manner, such as for the promotion of the Shari’ah and the uplifting of people’s spirits, then there would be no legal obstacle to this.

During those times, music was used in all cities to serve the government of false rulers, and the Shi’ah lived in a state of oppression, dissimulation (taqiyyah), and subjugation. They could neither possess tambourines, nor drums, nor even a reed pipe. Their books and the works of their scholars were buried to avoid being discovered by the enemies. In such a society, it was natural that the beating of drums and the use of tambourines, with their strong emotional impact, could not serve the cause of religion and the guardianship of the Imams. Therefore, any use of these instruments in the service of the unjust government was seen as promoting oppression and was considered haram.

The narrations and the reasons behind the prohibition of music and singing indicate that the prohibition was not an absolute condemnation of the sound or melody of music, but rather a condemnation of the use of these arts in the service of oppressive rulers. The narrations that speak against musical instruments should be understood in the context of the instruments used by the oppressors, not those used by the followers of the Imams, who were in a state of dissimulation and oppression.

The Misuse of Music by the Ruling Oppressors

The Umayyad and Abbasid caliphs used music as a tool for political control and entertainment, organising gatherings and parties that featured music and singing to divert the public’s attention and strengthen their grip on power. The Shi’ah, on the other hand, were unable to establish such gatherings due to their marginalized status, and they were forced into hiding. Thus, the use of musical instruments was directly associated with the corrupt, oppressive political elite. The Imams, though they opposed the falsehood of the ruling authorities, lacked the power to engage directly with every aspect of the regime’s influence.

The narrations about the prohibition of ghina and musical instruments in the context of the oppressive rulers should not be understood as a blanket prohibition on all forms of music. Rather, they reflect the political and social reality of the time, where music was used to support an unjust regime and to distract the people from the true message of Islam. Today, similar tactics can be observed, where governments use entertainment and media to control the public and distract them from important issues.

The Difference in Context and the Unchanging Nature of Divine Laws

The narrations that condemn ghina and music refer specifically to the instruments used by the corrupt authorities who employed them as part of a strategy to undermine the truth and suppress the Imams. These actions were not merely about the instruments themselves but about the broader social and political context in which they were used to spread falsehood. The essence of these narrations is not to condemn the intrinsic nature of music but to highlight how it was weaponised by oppressive rulers to prevent people from reflecting on the rightful authority of the Imams.

Therefore, we cannot take these narrations as the basis for issuing a blanket prohibition on music in all contexts, especially in times when a just Shiite government, founded on the guardianship of the Imams, might use music in a lawful and beneficial way. These narrations are primarily concerned with the political use of music and singing to serve the cause of falsehood and oppression, rather than a general condemnation of the art itself.

The issue of what is considered “halal” remains consistent across different contexts. References to certain practices, such as the festivals of Eid al-Fitr and Eid al-Adha or wedding ceremonies, in the context of hadiths regarding the permissibility of music, are not applicable as they do not address the fundamental religious principles. Likewise, what is forbidden (haram) remains so, regardless of context, and nothing can make it permissible. In some cases, secondary factors may prevent the application of these rulings to a particular situation, especially when the subject itself has changed. For instance, it is prohibited to play the tambourine by a coffin because of the sanctity of the person, as playing it would violate the honor of a believer.

The differences in rulings found in these narrations are rooted in the varied individuals, categories, and topics they address. These narrations distinguish between two types of singing (ghina). One type is associated with oppressive, tyrannical, and corrupt regimes whose music, associated with debauchery, was aimed at undermining religion, disempowering the rightful leadership, and opposing the forces of truth. The narrations criticizing ghina and music specifically concern the practices of these groups. On the other hand, there are also cases where singing and music were permitted for the weak followers of the rightful leadership, who were often under persecution and in a state of concealment (taqiyya).

Narrations that permit women’s singing at weddings refer to the practice among Arab women, who would often clap and sing (known as li-lī) and dance without waiting for an orchestra, a far cry from the extravagant, debauched, court-sponsored gatherings. The prohibition on music and singing in such narrations refers to gatherings of hedonistic men who would indulge in feasting and were entertained by dancers and singers, contributing to their own moral decay.

Some Arabs and Persians, due to their cultural pride and sense of honor, refrained from allowing their weddings to be tainted by sin, and protected the chastity of their women. However, the same individuals who maintained such honorable weddings were known to seek out corrupt environments and singers when it came to indulging in sins. Unfortunately, modern Arabs have lost much of their traditional culture and have adopted European influences. Some even engage in dancing in traditional Arab dress, which is considered inappropriate, as these garments are symbolic of Muslim identity. Similarly, Arab women have shifted from modest dress to more revealing attire, influenced by western trends. Historically, Arabs were known for their modesty and honor, but this sense of pride has been eroded in many today.

The discussion centers on the fact that prohibitions on certain practices are intended for contexts in which men engage with scantily dressed female performers, who are uninhibited in their indulgence in sin and corruption. These prohibitions are not intended to extend to legitimate celebrations or gatherings in which divine rules are upheld. The changing contexts, rather than a relaxation of religious prohibitions, are key here. As the Prophet Muhammad (PBUH) said, “What is halal for Muhammad is halal forever until the Day of Judgment, and what is haram for him is haram until the Day of Judgment.”

For example, the prohibition against oppression is inherent and unchanging, as it deals with a fixed subject. Similarly, the law of prohibition or permissibility does not change, though the context or subject may vary. As such, the notion of “fixed and variable rulings” is misleading. Rulings are always fixed, while the contexts and subjects to which they apply may change.

Regarding the narrations that criticize certain peoples or places, these relate specifically to the time and context of their issuance. The people of Kufa, for example, or certain ethnic groups, are not to be permanently condemned. In the past, there were occasions when they acted wrongly or rejected rightful leadership, and this behavior led to their criticism. Similarly, as we see in the case of Iranians who were once Zoroastrians or Sunnis, they now belong to the Shia faith, and their transformation over time highlights the importance of understanding the historical and cultural context.

With regard to music, certain scholars have found no issue with using certain instruments, such as the tambourine or drum, especially when it serves specific purposes, like in war or mourning rituals.

At the time these prohibitions were issued, followers of the right path and supporters of the Imamate could not freely engage in music or public gatherings, as they were often in a state of exile, fear, or concealment. Given these circumstances, it was practically impossible for them to engage in public musical gatherings. However, today, there may be a role for the music of faithful believers to serve as a means of promoting religious and revolutionary ideals, without contradicting the foundational teachings of the faith.

The permissibility of singing (ghina) in certain cases depends on whether it is free from sin and corruption. Even if the music is accompanied by instruments associated with certain musical genres, it can still be permissible if it does not lead to sinful behavior.

There are also narrations that criticize poetry and poets. However, this critique is aimed at poets who produce works with corrupt, pre-Islamic, or blasphemous content, or those who praise corrupt rulers for monetary gain, thus using their art to further the interests of oppressive regimes. On the other hand, poets who use their art to spread the ideals of Islam, justice, and the teachings of the Imams are highly encouraged.

Thus, both music and poetry have their permissible and impermissible forms. The narrations that criticize these arts do so in relation to those whose work serves the goals of injustice and corruption. It is important to remember that religious individuals must engage in art and cultural expressions that align with the values of justice, truth, and the promotion of the Imamate and Islamic teachings.

In conclusion, music, poetry, and other forms of artistic expression must not be co-opted by forces of oppression. If they are used to spread injustice or falsehood, they become haram. However, when they serve to promote the truth, they can become powerful tools for spreading the ideals of Islam and the message of the Ahl al-Bayt.

Narratives on Female Singing

A group of narratives directly addresses the prohibition of female singing. There are also some narratives that deem it permissible. Initially, we will analyse the narratives that prohibit female singing, and subsequently, we will discuss those that permit it. It is noteworthy that the number of narratives that permit it should be understood as all those that consider female singing permissible, as there is no distinction between the voices of men and women. The permissibility of female singing aligns with the original principle in this matter, which can be derived from the sources of religious law and sacred texts. Therefore, proving its permissibility does not require additional evidence; rather, anyone claiming its prohibition is obligated to provide proof. As such, we will critically examine all the arguments that can be used to support the prohibition of female singing in this book, and we will demonstrate the insufficiency of these arguments in proving the prohibition. We structured the current book by first addressing the obstacles to female singing, as we consider its permissibility to be the original rule. Thus, only the reasons that may be used to prevent it need to be examined. It should be noted that the temporal context can also introduce a secondary consideration, imposing a prohibition if the necessary conditions arise.

We mentioned that the narratives regarding music fall into three main categories: prohibitive narratives, permissive narratives, and those discussing the consequences of using music—particularly forbidden music. Each of the prohibitive and permissive narratives consists of five classifications, with the fourth and fifth classifications addressing female singing and their earnings from it. Here, we will examine these narratives, which are as follows:

• The prohibition of female singing and lamentation.
• The prohibition of payment for female singing and lamentation.
• The permissibility of female singing and lamentation.
• Narratives permitting income from female singers and mourners.

We will proceed by discussing these groups of narratives.

The Prohibition of Female Singing and Lamentation

• “The Messenger of God (PBUH) prohibited singing and the sale of women singers, saying: ‘The price of these women is harsh and forbidden, and singing is not permissible except in mourning for the dead, provided it is not associated with falsehood, in wedding celebrations, provided that non-mahram men do not hear their voices, and provided that the songs and lyrics used are not false.'”

It should be noted that this narration appears as a disconnected (mursal) report only in the Awaali al-Li‘ali and is not found elsewhere. Furthermore, attention should be given to the phrase “provided it is not associated with falsehood,” which refers to inappropriate words, crude gestures, and vulgar behaviour. In this case, one might interpret that if female singing is free from falsehood, it is permissible. We have previously outlined the limits of this rule.

When considering similar narratives, it is evident that some narrations include the phrase “and no men enter them,” meaning that female singing is permissible as long as no non-mahram man enters, not necessarily that they should not hear their voices. If the text of the narration is as mentioned, both hearing and listening to a woman’s voice by a non-mahram man would be prohibited. Similar narratives, with multiple transmissions in reliable books, confirm this, thereby strengthening the evidence. These narrations, reported by the author of al-Kafi and al-Nihayah and al-Istibsar (i.e., al-Kulayni and Shaykh Tusi), both of whom were experts in narrations and juristic opinions, further support this.

Female Mourning

• “In the Hadith of the Prohibitions, which lists various sins, it is stated that the Messenger of God (PBUH) prohibited wailing in grief over the dead and hitting the face.”
• “Four things will always remain in my Ummah until the Day of Resurrection: boasting of ancestry, criticising lineages, seeking rain through astrology, and wailing.”

Women mourners who do not repent before death will be resurrected on the Day of Resurrection wearing clothes made of fire and a covering of scabies (a type of disease).”

Female mourning, when accompanied by affectation and flirtation, may tempt non-mahram men and thus would be considered wailing associated with falsehood, and consequently prohibited. However, if the mourning is simply the act of weeping, it is not objectionable.

In societies sensitive to gender, it is important to reduce this sensitivity and educate men not to act upon inappropriate desires when seeing foreign women. Otherwise, even if women are hidden under restrictive veils, men with poor intentions may still harbor sinful thoughts. The general rule derived from these narrations is that whenever female mourning or singing is not accompanied by falsehood, it is permissible; otherwise, it is prohibited. The prohibitive narrations regarding mourning and the two mentioned narrations apply here.

The Prohibition of the Earnings from Female Singing and Lamentation

• “I asked Imam Kazim (PBUH) about a man from your friends who has female slaves who sing, and their price is fourteen thousand dinars, of which one-third is designated for you. The Imam replied: ‘I do not need that. The price of a dog or a singing woman is harsh and forbidden.'”

In this narration, the Imam equates the price of a singing woman to that of a dog, calling it “harsh,” which means worse than forbidden because something may be forbidden but still pure, whereas “harsh” refers to something that is both forbidden and impure.

The conclusion from this narration is that individuals who earned income through female singers, even if they were Shi‘a, were still engaging in sinful acts according to the culture of that time. Similarly, today, there are individuals in society who, despite being Shi‘a, earn income through unlawful means. It is self-evident that one cannot dedicate such forbidden earnings to the Imam or charity.

• “In the letter from Imam al-Mahdi (AJ) to Muhammad ibn Uthman, it is written: ‘As for the income you have sent to us, it is not accepted unless it is pure and lawful. The wage of a female singer is invalid.'”

The second section of the book explores the permissibility of female singing, continuing with a detailed analysis of these narratives.

The Significance of Providing Guidance and Models for Joyful Celebrations and Weddings

This narration indicates that we must offer appropriate methods and models for joyous occasions and weddings, and logically, intellectually, and according to common customs, eliminate the prohibitions from these gatherings. Believers must first acknowledge the legitimacy of the permissible freedoms of the youth in organising joyous events and celebrations, discarding non-Islamic precautions. Then, within the boundaries of what is lawful and proportionate, diverse models should be designed and shared with the community. Achieving these two objectives requires complete awareness of divine rulings as well as creativity, taste, and active and dynamic management, especially considering that we are amongst the best and most noble people. However, one should not, through rigid ideologies, deprive such a noble society of its lawful joys and create an unhealthy environment for them. Narrow-mindedness can cause a woman, whom God has blessed with a beautiful, flexible body—so that she can contribute to the happiness of her husband and continuously enchant him—to lose her power and become merely a large body capable only of cooking and cleaning, resulting in a life that is no longer sweet for either party.

The Ruling on Women Singing for Men

What is clearly indicated by the aforementioned narration is that it is permissible for a woman to sing for another woman. However, attention to this narration and similar ones suggests that it is also permissible for a woman to sing for non-mahram men. What is prohibited is not the woman’s voice itself, but the voice when it is accompanied by any of the prohibited elements. The phrase “and those whom men enter upon are forbidden” indicates that listening to a woman’s voice does not render singing unlawful in and of itself; rather, it is the accompanying elements that make it prohibited. In a wedding gathering—especially in the homes of Arabia during that period—it was inevitable that a woman would sing, and her voice would reach non-mahram men.

Singing by Women in Religious and National Celebrations

Based on the principle outlined in this narration, the permission for women to sing can be extended to other joyous occasions, such as Eid al-Fitr, Eid al-Adha, birthdays, and the celebration of religious duties. Imam 7 aims to present a law and principle for this matter, not to provide an exception for what is lawful from what is unlawful. This is because what is forbidden cannot be exempted, and any exception would require a general specification, which is considered inappropriate.

Islam does not oppose lawful joy and celebration, including singing and dancing, because of an inherent prohibition on these activities. Rather, it opposes them only when they result in the erosion of religion, the spread of immorality, or the promotion of falsehood, especially when inappropriate content is included in the lyrics or the performance.

Nudity: One of the Main Causes of the Prohibition of Singing and Music

What makes a woman’s singing unlawful is often the sinfulness tied to the type of women involved, most notably their nudity. A study of modern cabarets or parties reveals that women’s singing and dancing, when coupled with nudity or inappropriate excitement and the invitation to indulge in alcohol, cannot be deemed lawful. The prohibition of these activities is a fundamental necessity in Islam. The certainty of their impermissibility stems from the fact that, historically, women in these roles often performed in such a manner that their nudity was prominent. Hence, if a woman sings while properly covered and refrains from singing songs with immoral or lustful themes, there is no evidence to prove the unlawfulness of her singing. The narrations specifically address singers who are exposed or corrupt, and their ruling cannot be applied to cases where these factors are absent.

The Importance of Beautiful Voices in Islam

One narration from Imam Zayn al-Abidin (7) mentions: “A person asked, ‘Is it permissible to purchase a slave woman with a beautiful voice?’ Imam replied, ‘There is nothing wrong with it; why would it be?’ He further commented that her voice will remind you of Paradise.” Here, Imam does not simply say “no harm in it” but rather suggests, “Why would it be wrong?” indicating a deeper understanding of the issue. He affirms that the beautiful voice of a woman, especially one whose voice resonates harmoniously, can invoke the beauty of Paradise itself.

This narration shows that beautiful voices are often associated with beauty itself, and just as this beauty can remind one of Heaven, the sounds of Paradise are imagined to be beautiful and harmonious. Islam’s view on music and singing has always been that if it brings about good and is associated with piety, it should not be automatically deemed forbidden.

Music and Relief from Life’s Struggles

It is important to note that the complex and overwhelming matters of worldly life—such as stress, anxiety, sleeplessness, greed, and fear—are considered some of the torments of Hell. A beautiful voice or soothing sound helps to alleviate these burdens and elevate a person’s spirit to a higher, divine realm. The remembrance of Paradise through such sounds is not meant to lead someone directly to the highest levels of Paradise but serves as a reminder of the transcendent, peaceful realm.

Islam encourages individuals to seek tranquillity in moments of distress, such as by visiting graveyards, as this allows one to disconnect from material matters and focus on the afterlife, bringing about peace of mind.

Lawful Sources of Pleasure

The narration also touches upon the permissibility of using stimulants in lawful ways. For instance, the sound of a beautiful voice, which can be inherently stimulating, is not wrong as long as it motivates a person towards lawful and permissible actions. Various foods, particularly those that are warming in nature, such as saffron, rosewater, and carrot juice, are known to have stimulating properties, enhancing one’s vitality and strengthening marital relations. The prohibition of these stimulants only arises when they lead to sinful actions or inappropriate desires.

This narration from Imam Zayn al-Abidin is significant, as it reveals that even in situations that seem contentious, such as the use of stimulants or music, the essential question remains whether the actions are aligned with lawful purposes. If they are, then they should not be condemned.

The Permissibility of Women’s Singing in Specific Contexts

The permissibility of women singing in the Islamic tradition stems from two principles: the general permissibility of music and the shared legal status of men and women unless there is a specific exception. A woman can sing and her voice can be heard by all people, provided she adheres to Islamic dress codes and avoids songs with immoral or inappropriate themes. If, however, she sings in settings like nightclubs or other immoral environments, her singing becomes impermissible due to the corrupt nature of these contexts.

The Emotional Need for Grieving and Mourning in Women

Imam Baqir (7) states that a woman who has suffered a loss requires mourning to express her sorrow, but she should refrain from excessive lamentations or unseemly behavior. She should not disturb the angels during the night with her cries.

Reaffirming Religious Rituals through Women’s Mourning Songs

Imam Baqir (7) also emphasized that it is permissible to spend money on women who mourn during the pilgrimage season, showing that mourning and religious rituals can be integrated into the broader societal and spiritual fabric of Islam.

The Legitimacy of Income from Women’s Singing

According to common societal norms, income derived from women’s singing is permissible as long as it conforms to Islamic guidelines. This principle underscores the importance of maintaining ethical and moral boundaries while participating in joyful events.

On the Issue of Women’s Voice in Prayer and Leadership

• “Ali ibn Yaqtin narrates that I asked Imam Ali al-Ridha (as) about the extent to which a woman, who is the prayer leader for women, can raise her voice while reciting and saying the Takbir. The Imam replied: ‘To the extent that her voice is heard by herself.'”[72]
• “They asked Imam Musa al-Kadhim (as): To what extent can the voice of women who lead prayers be raised in recitation and Takbir? The Imam replied: ‘To the extent that it can be heard.'”[73]
• “It was asked of the Imam (as) regarding women: Is it obligatory for them to recite their obligatory prayers aloud (Jahr)? The Imam replied: ‘No, unless she is the prayer leader for women, in which case she should recite aloud to the extent that her voice is heard.'”[74]

These narrations indicate that reciting prayers aloud is not obligatory for women; rather, they have the choice in this matter.

The last narration suggests that a woman may lead the prayer for women, and there is no doubt about this. Those who have acted cautiously regarding this matter were neither correct nor based on knowledge.

The permissibility of raising the voice (Jahr) in these narrations is general, with no distinction between the presence of unrelated men or otherwise. Other evidences can restrict it.

Although a woman, even as an Imam, is not obliged to recite aloud, this does not make it forbidden for her. In fact, from the expression “ليس عليهنّ الجهر إلّا”, one can derive the recommendation for women leading prayers to recite aloud.

This ruling is similar to saying that the Friday prayer is not obligatory for women; however, this does not mean that if a woman attends the Friday prayer, her prayer is reprehensible or invalid, nor does it mean she has committed a forbidden act. Based on these narrations, loud recitation is something common for both men and women, and men have been commanded to do so in specific prayers, while women have not been forbidden from it. Rather, the obligation has simply been removed from them. If someone claims that the woman’s prayer voice should not reach unrelated men and that this is forbidden for her, they must provide special evidence for that claim.

The phrase “بقدر ما تسمع قراءتها” is also not obligatory, indicating that the act is voluntary. The required volume of the voice is further clarified in the following verse:

(وَلاَ تَجْهَرْ بِصَلاَتِکَ وَلاَ تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِکَ سَبِيلًا) [75]

“Do not raise your voice too loudly in your prayer nor make it too quiet; rather, seek a balanced middle way.”

Based on this verse, the voice should neither be too low (inaudible) nor too loud, as raising the voice to the point of shouting would invalidate the prayer. There is no distinction between men and women in this regard. The following narration further clarifies this:

• “Muhammad ibn Yahya narrated from Ahmad ibn Muhammad, and from Usman ibn Isa from Samaa’a, who said: I asked Imam al-Sadiq (as) about the meaning of the verse (وَلاَ تَجْهَرْ بِصَلاَتِکَ وَلاَ تُخَافِتْ بِهَا), and he replied: ‘To lower the voice means below the hearing level, and raising it means raising your voice strongly.'”[76]

The Imam (as) explained that to “lower the voice” means speaking in a way that the speaker cannot hear themselves, while raising the voice means a loud outcry.

This narration determines the minimum and maximum levels of volume and also outlines the extremes in this matter.

The Substantial Nature of Sound

• “Imam al-Baqir (as) said: Only those recitations and supplications which the individual can hear are recorded and rewarded.”[78]

This narration explains the concept of recitation and considers it as a sound that has substance, wherein the letters of the words are articulated, and mental or internal reading is not considered valid recitation. According to this, the verse (فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ) [79] urges the articulation of words aloud. The substantial nature of the sound means that, at a minimum, the listener should hear it.

The Sound of the Voice with Vibrancy

• “Ali ibn Ibrahim narrated from Muhammad ibn Isa, from Yunus ibn Abdul Rahman, from Abdullah ibn Sannan, who said: I asked Abu Abdullah (as): Is it necessary for the Imam to make his voice audible to those following him, even if they are many? He replied: He should recite in a middle manner. Allah, Blessed and Exalted, says: ‘Do not raise your voice too loudly nor make it too quiet.'”[80]

I asked Imam al-Sadiq (as) if it was obligatory for the Imam to ensure his voice could be heard by those who have joined in prayer, even if they are many? He replied: “The Imam should recite in a balanced manner, for Allah says: ‘Do not raise your voice too loudly nor make it too quiet.'”

This narration confirms the meaning of the previous one. Based on these narrations, the prayer leader, whether a man or a woman, should have a resonant voice and adjust it depending on the number of followers, whether in a short or long row, or several rows. However, moderation must be observed, meaning that the Imam should neither hurt their own throat nor the ears of others, nor recite so quietly that they cannot hear their own voice.

An interesting point is that the Shariah commands the Imam to recite aloud in prayers requiring loud recitation (Jahr) and instructs the followers to remain silent while reciting the two Surahs. This is because the loud recitation of the Imam encourages the followers to raise their own voices, thus stirring them to a state where they cannot control themselves. Therefore, they are instructed to focus solely on listening to the Imam’s words, and if the followers begin murmuring and raising their voices during their supplications or other prayers, this would be considered a reprehensible act.

Shariah advises that the Imam should recite beautifully and loudly, and the followers should listen attentively so that the prayer affects the hearts of both.

The prayer of the follower is influenced by the rhythm of the Imam’s voice and the joy they feel in their loud recitation, while the command for the followers to remain silent helps them to maintain control over themselves and concentrate on the prayer.

The Obligatory and Permissible Aspects of Reciting Aloud

As previously mentioned, loud recitation in prayer is not obligatory for women, but it is obligatory for men in the morning and evening prayers. There is no distinction between men and women regarding the proper manner of reciting loudly or quietly. It should be noted that both loud and quiet recitations must be audible, but the difference lies in the resonance and substance of the voice. A loud recitation must have a melody, while a quiet one does not. Furthermore, the narrations do not mention any specific restriction concerning the voice of a woman, and it is necessary to rely on other reasons to restrict this.

The View of Fadhil Hindi in “Kashf al-Litham”

According to the consensus of jurists, loud recitation in prayer is not obligatory for women. However, there is a narration from Imam al-Kadhim (as) that states: “In obligatory prayers, it is not necessary for women to recite aloud unless she is leading the prayer for women. In such a case, she should raise her voice to the extent that she herself hears it.”[81]

Fadhil Hindi is one of those who discussed the concept of a woman’s voice being concealed in his book “Kashf al-Litham,” supporting his position with the consensus of the Imami scholars. However, the critique of this claim has been provided by the late Hakim, which will be presented here.

Unfortunately, relying on consensus and the fame of a ruling is a common occurrence in many jurisprudential studies. Some researchers, even when they possess evidence, are unable to choose an alternative position against the famous rulings, while others select the opinion based on the consensus of jurists, even if there is no strong evidence from the Qur’an or Sunnah to support it.

The evidence Fadhil Hindi presents negates the obligation of loud recitation for women, but the phrase “هل عليهنّ” in the question only implies that reciting aloud is recommended for the leader in the congregational prayer. He further adds that if a woman raises her voice in prayer and an unrelated man hears it, her prayer is likely invalid because such an action constitutes a prohibition in worship. According to Fadhil Hindi, the voice of a woman is considered concealed, and it is obligatory for her to keep it hidden from unrelated men.

The late Hakim, however, disagrees with this stance, arguing that there is no direct evidence from the Qur’an or Sunnah supporting the idea that a woman’s voice must be concealed during prayer.

The Rulings Concerning Women’s Voice in Prayer and the Requirement of Jهر (Loudness) in Congregational Prayers: A Study of the Prophetic Narrations

• “Ali ibn Yaqtin reports: I asked Imam al-Ridha (A.S) about the loudness of the voice of a woman who leads other women in prayer, particularly in the recitation and saying of the Takbir. The Imam replied: ‘It should be as loud as she herself can hear.'” [72]
• “Someone asked Imam Musa al-Kadhim (A.S) about the volume of the voice of women who lead the prayer in recitation and Takbir. The Imam replied: ‘It should be as loud as she can hear it.'” [73]
• “Someone asked the Imam (A.S) about whether women are obliged to recite the obligatory prayer aloud (Jahr). He answered: ‘No; except for a woman who is the imam for other women. In that case, she should recite aloud to the extent that her own voice can be heard.'” [74]

These narrations indicate that loud recitation in prayer (Jahr) is not obligatory for women; rather, they have the choice regarding it.

The final narration shows that a woman can indeed lead other women in prayer, and there is no doubt about this ruling. Some individuals have acted cautiously in this regard, but such caution was not founded on sound scholarly grounds.

The optional nature of loud recitation in these narrations has a general application, and there is no difference between the presence of a foreign male (non-mahram) or anyone else in this regard. Other arguments can limit the extent of this option.

It is important to note that, although it is not obligatory for a woman to recite loudly when she is the imam, this does not make it forbidden for her either. In fact, the phrase “ليس عليهنّ الجهر إلّا” (except for them to recite aloud) indicates that it is recommended for women who act as imams to raise their voices.

This ruling is similar to the case of the Friday prayer, which is not obligatory for women. However, this does not mean that if they do attend the Friday prayer, their prayer is invalid or sinful. Based on these narrations, the issue of loud recitation is a commonality between men and women, as men have been instructed to do so in certain prayers. Women are not prohibited from loud recitation but simply relieved of this duty. If anyone claims that the woman’s voice should not reach a non-mahram, and this is forbidden, they must provide specific evidence for this claim.

The phrase “بقدر ما تسمع قراءتها” (to the extent that she can hear her recitation) is not a binding obligation but indicates an optional nature. The exact volume of loudness is also defined by the following verse:

(وَلَا تَجْهَرْ بِصَلاَتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا) [75]:

“Do not raise your voice in prayer too loud, nor make it too low, but seek between them a way that is moderate.”

According to this verse, the voice should neither be entirely silent nor excessively loud, as the latter would invalidate the prayer, as in the case of shouting. This applies equally to both men and women. The following narration also provides this clarification:

• “From Muhammad ibn Yahya from Ahmad ibn Muhammad, and from Uthman ibn Isa from Samaa’ah, he said: I asked Imam al-Sadiq (A.S) about the meaning of the verse ‘Do not raise your voice in prayer nor lower it,’ and he replied: ‘The lowering of the voice is when it is below what you can hear, and the loudness is when you raise your voice significantly.'” [76]

When Imam al-Sadiq (A.S) was asked about the meaning of this verse (وَلَا تَجْهَرْ بِصَلاَتِكَ وَلاَ تُخَافِتْ بِهَا) [77], he explained that the lowering of the voice refers to the sound being quieter than the listener’s hearing, while loudness refers to raising one’s voice to a high level. The sound of the prayer should not be silent nor should it be accompanied by shouting.

This narration defines the minimum and maximum limits of voice volume, highlighting the importance of moderation.

Resonant and Clear Sound

• “Imam al-Baqir (A.S) said: Only the recitations and prayers that a person can hear themselves are recorded and rewarded.” [78]

This narration explains the nature of recitation and considers a sound to be one in which the articulation of the letters is clear and distinct. A mental or internal recitation is not considered valid. According to this, the verse (فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ) [79] encourages the verbal recitation of words. The essence of a “resonant” recitation is that at the very least, the person must hear their own voice, and anything less than that is not considered a valid recitation.

In the case of soft recitation (Ikhfa), the voice should still be audible, but if there is no sound or if the person cannot hear their own voice, they are merely engaging in internal reading, which would invalidate the prayer. However, situations such as external noise or hearing disabilities are excluded from this rule.

Additionally, this narration speaks of recitation and prayer, not of remembrance (Dhikr), which can be either loud or silent. The quiet form of Dhikr involves a varying volume depending on the breathing process, and a separate discussion is required for this topic. In the current discussion, the recitation and prayer must be pronounced audibly.

Vibrant and Resonating Voice

• “From Ali ibn Ibrahim from Muhammad ibn Isa, from Yunus ibn Abd al-Rahman, from Abdullah ibn Sanaan, he said: I asked Abu Abdullah (A.S): Does the imam need to make his voice heard by those following him, even if they are numerous? The Imam replied: He should recite moderately, as Allah says: ‘Do not raise your voice in prayer, nor make it too low.'” [80]

I asked Imam al-Sadiq (A.S) whether it is obligatory for the imam to ensure that his voice reaches the worshippers who are following him, even if they are numerous. The Imam replied: “The imam should recite moderately, as Allah says: ‘Do not raise your voice in prayer, nor make it too low.'”

This narration confirms the previous explanation. According to these narrations, whether the imam is male or female, they should have a resonant voice. They should adjust their voice depending on the number of people in the congregation, ensuring the proper wave length of sound. However, care should be taken to avoid extremes: the voice should not be loud enough to harm the listeners’ ears or so quiet that the imam cannot hear their own recitation.

Another important observation is that the Shari’a instructs the imam to recite aloud in certain prayers and advises the followers (ma’mum) to remain silent during their recitations of the two Surahs. The loudness of the imam’s recitation encourages the ma’mum to recite loudly but at the same time, they are directed to maintain self-control and focus solely on the imam’s recitation. Therefore, if the ma’mum engages in whispering or audibly reciting during the prayer, they are committing an act of disapproved behaviour.

The Sound of the Female Imam

The law regarding women reciting aloud in the prayer is not obligatory. However, in the case where a woman is leading other women in prayer, it is required for her to raise her voice to an extent that she can hear herself, but it is not obligatory for her to make her voice heard by non-mahram men. The majority of scholars argue that raising one’s voice to a non-mahram man during prayer invalidates the prayer. However, this view is not supported by strong evidence from the Qur’an or Sunnah.

Some scholars, such as al-Fadl al-Hindi in his “Kashf al-Latham,” claim that it is necessary for a woman to conceal her voice during prayer, following the opinion of the majority of scholars. However, this view contradicts the apparent meaning of the Qur’anic verses and narrations. The idea that a woman’s voice must remain hidden is not supported by explicit proof. As mentioned earlier, the loud recitation in prayer is not an obligatory act for women, yet it is allowed for them to lead prayer in this way, especially in a congregation of women.

In conclusion, while the issue of a woman’s voice in prayer is the subject of scholarly debate, there is no definitive evidence in the Qur’an or Hadith that prohibits women from making their voices heard, even in the presence of non-mahrams, provided it does not lead to fitnah (temptation). Thus, women are not bound by an obligation to silence their voices during prayer.

If a society is such that both men and women have numerous psychological complexes, where the faces of boys and girls are marked solely by the redness of lust, and where, if a daughter approaches her father, the mother becomes angry, or if a son approaches his mother, the father becomes furious, then such diseases must first be treated by teaching and promoting correct marital relationships and child-rearing methods. This will ensure that the presence of women in society is not harmed by these psychological afflictions.

The Shared Truth of Sound in Both Men and Women

All Islamic rulings that pertain to human dignity are shared between men and women. If someone claims that a ruling applies exclusively to men or women, based on gender, they must provide evidence to support this claim. For example, if a scholar asserts that the Friday prayer is obligatory only for men, they must provide proof to justify its exclusivity. Otherwise, the Qur’anic verse:

“Whoever does righteous deeds, whether male or female, and is a believer, We will surely give him or her a good life, and We will surely reward them according to the best of what they used to do.” (Qur’an, 16:97)

leaves no distinction between men and women in terms of their actions.

The truth of sound, just like all other phenomena, is shared equally between men and women. The essence of this truth requires a uniform ruling for both genders. Therefore, if one wishes to impose a specific ruling in the context of music or singing, particularly when it pertains to the sound of a woman’s voice, they must provide independent evidence for it. If someone rules on the permissibility or prohibition of singing in a specific context, this ruling applies equally to both men and women. When we say that inciting sin is forbidden, this ruling applies equally to both men and women, and it is not limited to the flirtations or coquettish behavior of women alone.

Shari’ah and Defining Boundaries

In every matter, one should always seek the opinion of Shari’ah and adhere to its boundaries, avoiding personal preferences, biases, and tribal or traditional prejudices. Religion is the epitome of freedom and liberality; there are no restrictions in it. Those who view religion as restricting and bind the intellect and humanity in chains speak ignorantly. Shari’ah and sound reasoning are like a traffic guide: not only do they not impede but they prevent traffic congestion, help it flow smoothly, and prevent accidents. Reason and Shari’ah are enlightenment and clarity, and their purpose is to bring ease. A person who lacks sound reasoning and does not draw upon the light of faith will face difficulties, stray from the right path, and harm themselves. Freedom is also a function of awareness, and the value of freedom depends on the level of awareness; otherwise, chaos will arise. A society should strive to reach a point where all actions are done with thought, awareness, and intention, rather than out of ignorance or compulsion; otherwise, their movements, even if they are changes, will hold no value.

This research shows that, from the perspective of Shari’ah, there is no prohibition on women singing healthily. The prohibitions on singing are shared by both men and women. Women can sing freely within the framework prescribed by Shari’ah. What makes the singing of women impermissible are the same factors that render men’s singing impermissible. Thus, women can sing just as men can, as long as they avoid sin and wrongdoing. There is no evidence to prohibit the act of a woman singing in principle. The reasons that prohibit women from singing are all associated with external sins, such as preventing them from having a coarse or frivolous voice, criticizing their exposure, forbidding their incitement to sin, or considering the display of their physical features as deserving of punishment. Furthermore, the content of the lyrics and songs should be free from vulgarity, the promotion of immorality, serving the enemy of the nation, and subverting the homeland, as well as from serving the corrupt and oppressive authorities.

In brief: a woman should not suffer from psychological illness and become a singer because of it. Today, much of the music – especially music from outside our borders – propagates the ideologies of the enemies. These are songs that enemies of religion wish to promote, and in fact, such singers become the political mouthpiece of those who oppose Shari’ah, albeit unwittingly.

Prohibited Cases of Women Singing

Listening to the voice of an unrelated woman does not, in principle, carry any objection unless it becomes entangled with sin and leads to corruption, in which case it is forbidden.

A woman’s singing – even if it is melodic, passionate, and involves a refrain – in the presence of unrelated men is not inherently problematic. Only incitement to sin within the voice and the act of being in service to an oppressive regime is prohibited.

In the social relations between men and women, the default ruling regarding the voice and singing of both is permissibility, and the only exception is physical contact between them, which is prohibited. A woman can, therefore, have a teaching role, a speaking platform, and a performance career in television and media – provided that no secondary negative effects, such as incitement to sin, emerge, and she does not entice people to focus on her body (which is considered private) or that of another. If the incitement leads to sin, then it would make the singing of women, or even their regular speech, impermissible. This ruling also applies to men; if a man’s voice is provocative but does not incite to sin, it is not a problem.

What religion emphasizes and is most concerned with is the avoidance of corruption, sin, and debasement. Otherwise, there is no prohibition on a man and woman expressing affection toward each other. It is only when it involves sin and shame before God that there are restrictions. The measure of piety and rebellion is clearly outlined in religion, and statements made by some scholars on this matter – due to their unfamiliarity with this specific subject – hold no weight. The community should also reach a point where the voice of a woman is no different from that of a man.

The Use of Female Singers in Music Therapy

Sometimes, certain psychological illnesses can be treated through the singing of women. Unfortunately, “music therapy” is a forgotten science in today’s world, which we have mentioned in its appropriate context. We do not wish to create a culture that elevates the dead, but it is the Islamic system that can invest in this area of “music therapy” by training female singers. In addition to providing therapeutic sounds, it can spread messages of spirituality, independence, freedom, love for the family of the Prophet (peace be upon him), and more, to the world. If a woman uses incitement in her voice for these purposes, as long as it does not lead to sinful stimulation or an invitation to others to focus on her body or that of her sisters, it is permissible.

However, if the woman is singing in a community where listeners are fixated on her physical appearance and driven by sexual desire, this is prohibited. Over time, with increased communication and the promotion of a healthy culture of modesty, this issue will gradually diminish. In the past, some individuals became troubled just by hearing a woman’s voice, but now this is no longer the case.

Television presenters, who are respectful and engaged in news broadcasting, do not speak in a manner that incites to sin, and their voices are not provocative in nature, so there is no issue with their performance. This applies to women who sing in such media outlets, as long as their voice is not provocative and is respectful.

Sexual Incitement for the Husband

Incitement by the wife, even in sexual matters, can sometimes be encouraged and appreciated. This is especially true when a woman sings to invite her husband into intimacy. One of the factors that causes sexual coldness in men, making them fall into temptation and sometimes avoid their homes, is that the woman is not exciting to him and cannot arouse his desire. Otherwise, this kind of incitement – which is not forbidden – is highly commendable and strengthens the bond between husband and wife.

As with the sound of men and women, Shari’ah does not differentiate between them in its rulings. However, a woman’s voice, especially when it has the potential to excite or destruct, is particularly significant. Speaking with flirtation, coquettishness, or soft seduction – whether by men or women – is against modesty and problematic.

The Nature of Sound and Music in the Context of Islamic Teachings

The nature of sound, whether male or female, is identical, and this nature cannot be considered “obvious” for one and “hidden” for the other. As we mentioned earlier, the non-hidden nature of the sound of both men and women is inherently rooted in the natural constitution of both sexes. The expression of the lawgiver reflects the voice of reason and the innate disposition of humanity, not a created ruling. This principle also applies to the necessity of covering the face and hands of women up to the wrist; this is a natural rule, and the legal permission granted in this regard is not a favor to women but a recognition of their dignity.

Permissible Music

Music, in itself, is permissible. If no sinful or unlawful act accompanies the performance of singing and music, they are allowed. However, when music and singing are accompanied by sin, or when they serve the purposes of falsehood and oppression, they become unlawful. For instance, sins such as drinking alcohol, the presence of non-mahram men among women, and other corrupt practices common in places like nightclubs and dance halls, directly affect the permissibility of music, rendering it unlawful.

Furthermore, music that serves to promote oppressive regimes, revives false symbols, spreads immorality, or promotes violence is also forbidden. Music should not be a means of inciting violence. For example, American pop and rock music, which are predominantly used to promote immorality and violence, are considered forbidden, even if such music is accompanied by the recitation of the Qur’an.

The Prohibition of Promoting Falsehood and Violence

Music must not promote falsehood. In musical compositions, lyrics that incite violence or immorality must be avoided. For example, American pop and rock music, which is predominantly associated with the promotion of immorality and the incitement of violence, is forbidden. The use of violent and abrasive rhythms, often accompanied by themes of sexuality and promiscuity, has a detrimental effect on the emotional and mental state of young people in numerous countries, including those in the Muslim world.

Despite having over a thousand years of musical, philosophical, and mystical history, the Islamic world has struggled to develop a music scene that can rival Western styles. Meanwhile, African American communities in the United States have used rap music, rather than religious or philosophical discourse, to confront and reject the negative influences of pop culture, thereby making their own cultural statement. The West, particularly through its music, seeks to transform the softer, more lyrical music of the East, which is rooted in love and tranquility, into abrasive, jarring music that stirs discontent and rebellion.

The Role of Women and Men in Society

Both women and men should embrace their inherent roles and capabilities, as instilled by God. They should contribute their strengths to the defence of truth. There is no reason why women cannot be devout, dignified, and involved in social activities; the issue of immorality and ungodliness is what should be rejected, not the involvement of women in social life. If women today demonstrate their capabilities, they can play an effective role in their communities.

We must remain vigilant in the face of all negative influences from the forces of falsehood and oppression, harness our own abilities, and believe in our strength to accomplish tasks that many advanced countries would find unimaginable.

Islamic Resistance in the Modern World

If Islam is to stand against the world of disbelief – and it must – it must make use of all its resources, particularly the effective use of sound, music, and speech. If Islam fails to create an alternative to the harmful, secular music dominating the global stage, it risks losing its relevance in the modern world. Music and sound, as tools of both spiritual expression and cultural resistance, are central to Islam’s ability to project its values in the world today.

The Dangers of Excessive Exposure to Music

Excessive exposure to music, particularly of the aggressive and violent variety, can dull the minds of young people, weakening their ability to distinguish right from wrong. They may become susceptible to the psychological manipulation of anti-Islamic forces or political groups, leading them to moral and spiritual decline.

Music’s Role in Spiritual Awakening

Some forms of music produced in our own country have a positive impact, inspiring listeners towards spiritual growth and reflection. However, some music, influenced by Western styles, is violent and corrupting, and must be avoided. This type of music does not merely mirror the content of the lyrics but is shaped by its aggressive and destructive rhythms. In contrast, religious or spiritually uplifting music, such as that of the Prophet David or Imam Ali’s supplications, can lead to profound spiritual benefits.

The Prohibition of Music that Promotes Immorality

Music must not promote immorality or lead to debasement. Music that imitates or draws from genres that spread immoral behaviour is likewise prohibited. The Islamic legal principle is clear: any form of music associated with the spread of sin, such as promoting sexual immorality, is impermissible.

The Revival of False Symbols and Cultural Degradation

It is the duty of the Islamic legal framework to prevent the revival of symbols associated with disbelief and falsehood. Music that revives such symbols or the styles of individuals associated with oppressive regimes is forbidden. For example, the imitation of the styles of singers or musicians from corrupt, imperialist regimes like the Pahlavi monarchy or from figures who served the interests of falsehood is prohibited. Music that promotes such associations is seen as reinforcing the power of the oppressor and aiding in the spread of their corrupt ideologies.

In modern-day society, there are still artists who revive songs and styles from the Pahlavi era, which were part of the regime’s efforts to undermine Islamic values, such as promoting the uncovering of women or endorsing sensuality. These types of songs are haram due to their inherent moral corruption, which is linked to the broader aims of oppression and falsehood.

Islamic Music: A Unique Contribution

The Islamic community must develop its own distinct musical tradition, free from the influence of false and harmful Western trends. The goal is not to stifle creativity but to encourage a form of music that reflects the values of the Islamic tradition. Through this, we can offer a spiritually enriching alternative to the current global dominance of Western-style music. By tapping into the rich legacy of Islamic music and poetry, we can create a unique musical form that is both spiritually uplifting and socially transformative.

The Holy Qur’an also considers the nature of singing and music as something neutral in itself, without any inherent prohibition or sinfulness. Accordingly, singing and music are permissible unless they are used in the service of falsehood and oppression, causing the sound to become corrupt or represent entertainment that distracts from one’s obligatory duties. If these practices are taken to extremes and are not balanced, they become problematic. Achieving balance requires an individual assessment of each person to determine their spiritual maturity and internal structure, based on which the ruling on singing and music is given.

Prohibited Entertainment: Hunting for Pleasure

Entertainment, such as having fun or going on trips, is not prohibited in Islam. Islam is not against leisure or joy. Going out to the countryside or mountains and even holding a weapon is permissible. However, Islamic law does not permit the killing of innocent animals for mere amusement. The killing of animals leads to hardening of the heart, unless the animal poses a threat or danger, in which case the ruling of “kill the harmful one before it harms” applies. This is why butchering and slaughtering for mere entertainment is discouraged. A hunter who kills animals for fun is like a wolf attacking a flock of sheep. Additionally, the allowance for recreational hunting can lead to the extinction of species, which is detrimental to nature and disturbs the human ecosystem. While Islam does not oppose leisure or joyful living, even if they involve entertainment, killing animals for sport is prohibited.

Hunting for mere amusement is seen as being contrary to the path of truth and human dignity. In the cultural context of that time, hunting for leisure was a prestigious activity, and such traditions are condemned in order to dismantle the pride associated with it. Religious teachings prohibit recreational hunting due to its effects on the heart, the extinction of species, and the excessive reduction of animal populations. Therefore, it is the hunting for leisure that is prohibited, not hunting itself or entertainment in general. Islamic scholars have discussed recreational hunting in terms of its specific prohibition, as it involves unnecessary cruelty.

A person who travels for recreational hunting must perform the full prayers, as Islamic law permits shortening prayers and exempts fasting for travelers. However, a recreational hunter, driven by sadistic tendencies, seeks to extinguish their inner fire by killing animals. Such a person is not entitled to special leniency from the law and should not shorten their prayers during their journey. The issue here is not entertainment for entertainment’s sake, but rather the killing of living beings. Conversely, if someone hunts an animal to provide for their family, the prohibition does not apply, as they are not suffering from a mental illness that warrants a special ruling.

The discussions in these traditions do not focus on leisure or amusement but on mental illness and social issues. Someone who picks up a weapon to kill animals without a valid reason is a person to be avoided. Killing a living being, even an animal, is a grave sin, and we often forget the deeper meaning of this prohibition: “Whoever kills a soul unjustly is as if they have killed all of humanity.” Islam allows for interaction with animals, such as riding them or playing with them, but it prohibits killing them for purposes other than food or self-defense. Sadistic and cruel behavior toward animals is strictly forbidden, and such actions are condemned as they make one comparable to a criminal.

It is permissible to treat animals as playful objects, such as putting a saddle on a donkey backwards for amusement or having roosters fight each other. The mere use of animals for entertainment is not in itself a prohibition, but killing a living being without any practical need or for the purpose of inflicting harm is forbidden.

Leisure and Its Impact on Faith

Some people, who had adopted stories from the Persians, Chinese, or others, sought to use these tales as a counter-narrative to the Qur’an. They would engage in storytelling to distract people from the Qur’an and its divine message, ultimately leading them away from the truth. In the Qur’an, God speaks about such people: “And of people are those who purchase idle tales to mislead others from the path of Allah…”

What is condemned in this verse is the use of “idle tales” to oppose the Qur’an and the divine commands. This is similar to the concept of “the mosque of harm” that was used to undermine Islam. Whether these tales are religious or secular, their purpose was to divert attention from the message of the Qur’an.

It is important to note that it is not just sound alone that can become prohibited, but rather the “idle story” itself. Whether accompanied by sound or not, it is the content of the idle tale that is forbidden, as it misleads people and obstructs the divine message. For instance, stories that serve the interests of polytheists, as in the case of the idolaters of Mecca who tried to divert attention from the Qur’an, are harmful.

Leisure that leads to distraction from religious duties or becomes habitual and one-dimensional is problematic. This is particularly true when one invests all their time in a single aspect of life, such as body-building or memorizing the Qur’an, to the exclusion of other important facets of life. Even among great individuals, there are cases where excessive focus on mental activities led to imbalances in later life. A balanced life should include a variety of pursuits to maintain well-being.

The Role of Science in Understanding Leisure

The concept of leisure must be examined in the context of individual needs and capabilities. Excessive engagement with one form of leisure can lead to neglecting other aspects of life and one’s spiritual obligations. The religious approach to leisure emphasizes the importance of avoiding distraction from the divine and recognizing the boundaries set by God. As such, religious scholars should provide personalized guidance rather than broad, one-size-fits-all rulings. The growing need for tailored religious advice highlights the importance of an intellectual and spiritual leadership capable of addressing the complex challenges of contemporary society.

For instance, Islam permits recreation but emphasizes that it should not lead to sinful behavior or cause neglect of spiritual duties. People should be guided to avoid forms of entertainment that cause harm or lead them into vice. Hence, it is essential for scholars to understand the unique spiritual needs of individuals, offering them personalized advice based on their circumstances.

The Misuse of Music

If music lacks harmony or is inappropriate, it can become a form of distraction or vice. Singing can take various forms, and depending on an individual’s capacity, the ruling on listening to it will vary. For example, a sorrowful song may provoke sinful thoughts in a listener, leading them to engage in forbidden acts like masturbation. In such cases, the issue lies not in the music itself but in the vulnerability of the listener. The weak listener must avoid listening to such music, while the singer is not necessarily prohibited from singing unless they too are affected.

The impact of music depends on the listener’s capacity to resist temptation, as different individuals may have different reactions. Music that is appropriate for one person may not be suitable for another. For instance, singing a song with a specific romantic or spiritual message may be fine in one context but inappropriate in another.

In conclusion, music, like all forms of entertainment, should be evaluated based on its impact on an individual’s spiritual and mental state. People must be guided to engage with entertainment in a way that is consistent with their faith and moral values.

The Use of Music and Singing in Islamic Jurisprudence and Mysticism

Sleeping alone, depending on the individual, may have different rulings. If it poses a risk or harm to someone, they should avoid sleeping alone. However, if it is beneficial, prescribed by a guide, or if the individual has enough spiritual insight to recognise the benefits for themselves, they may sleep alone in order to receive spiritual blessings.

Music is necessary for alleviating certain illnesses, but it should not be universally prescribed. Similar to the case of certain invocations (dhikr), some are general and permissible for everyone, while others are specific. An invocation such as “Salawat” is general and can be prescribed for all, whereas the invocation “Subhanallah” is specific, and its use without the guidance of a spiritual mentor is not appropriate.

The ruling on music and singing varies according to the individuals and their spiritual rank. What is suitable for ordinary people may not be appropriate for those with higher moral standards. Legal opinions (fatwas) must be tailored to individuals, taking into account their personal conditions and circumstances, much like a medical prescription is given on an individual basis.

In any case, the use of singing and music is permissible, provided it is not associated with something false or sinful, or is inappropriate for the person in question.

When using permissible things, all necessary considerations and appropriateness must be observed. For instance, one should not play fast-paced music near the coffin of a deceased believer, just as one cannot perform prayer in any location. Specific conditions and appropriateness must be taken into account. Just as a person hosting a wedding would consider the sorrow of a grieving neighbour, reducing the loudness of their celebration, this is how one must approach all permissible acts.

Although many things are permissible and some are forbidden, in this book, we are concerned with uncovering what is lawful and unlawful within Islamic law. However, most of what we deem lawful here is intended for ordinary individuals, and appropriateness must always be maintained. For instance, while the essence of women singing and dancing is not inherently problematic, those of higher spiritual rank should select permissible acts with consideration for their personal stature. Our audience in this book is global; hence, universal rulings must be given. The more advanced individuals, however, are aware of their own spiritual responsibilities and maintain purity in their engagement with divine matters, which is the true aim of religion. Such believers require personal guidance and a specific “prescription” for their worldly lives, as the rulings of Sharia vary according to each individual’s spiritual rank and condition.

The Importance of Observing Appropriateness

We have stated that believers fall into three major groups: the “beloved ones who have arrived” (al-maḥbūbīn al-wāṣilīn), the “lovers” (al-muḥibbīn), and the “ordinary individuals” who are neither beloved nor seekers of spiritual paths. When prescribing the use of music, it is necessary to consider which group the individual belongs to, for each group has its own tailored guidance. For the lovers, music may be required in moderation to aid them in their spiritual journey and worship. In contrast, the beloved ones, who are at the highest spiritual rank, do not require music and would instead engage in deep prostration and utterance of phrases like “Subhūn Quddūs, Rabbu l-malā’ikati wa r-rūḥ” and “Lā ilāha illā-llāh ḥaqan ḥaqan, lā ilāha illā-llāh ʿubūdiyyah wa riqāʾ”.

This does not mean that the Imams (peace be upon them) refraining from music and singing is a proof of its prohibition. Rather, it shows their independence from such things. Those who wish to come closer to the position of Imamate and Wilayah, traversing its difficult and challenging path, may be permitted, under the guidance of a spiritual teacher, to use music — but only in an appropriate form that aligns with their spiritual needs.

The Role of Music in Spiritual Development

The use of music, when properly guided, is akin to a child being encouraged to walk with the aid of musical shoes that make a noise, helping them to move forward. For the lover of the path (the “muḥibb”), music is like these shoes, helping them to begin their spiritual journey. In contrast, those who have already attained high spiritual ranks do not need such assistance. For them, music may serve to help alleviate the burdens of the path and provide moments of encouragement, much like the motivation a student needs to persevere in their studies. It is important to note that while the singing and music of women and dance are not intrinsically problematic, believers with higher spiritual standing should approach these things with due consideration of their rank and purpose.

The Dangers of Excessive Use of Music

The issue of excessive engagement with music arises as an important point. Enjoying music or singing in itself, as long as it is not associated with sin or negative influences, is in harmony with human nature. Just as food and other pleasures are naturally enjoyable, the enjoyment of music and singing can be a delightful and positive experience — as long as it is free from sin.

However, excessive indulgence in these pleasures can be harmful, just as excessive consumption of food can lead to health problems. In Islam, enjoying the pleasures of the world is not prohibited, but there are limits. It is crucial that individuals maintain self-control, as overindulgence weakens one’s rationality and self-discipline, and ultimately weakens faith. Music, while enjoyable, can also weaken a person’s willpower if consumed excessively. Without proper guidance from a spiritual teacher who understands the intricacies of the human psyche, individuals may be led astray by the overuse of music, weakening their resolve and self-control.

The Pitfalls of Excessive Music in Society

The excessive use of music in society can lead to the weakening of self-restraint. In a society where music is ubiquitous, the strength of will and the ability to avoid sin are diminished. Such a society, if targeted by media campaigns, may easily be swayed towards certain desires or ideologies, as those who control the music are effectively shaping the collective will of the people.

Conclusion: Music as a Secondary Need, Not a Primary Profession

Music and singing should never be considered a primary occupation, but rather a secondary art alongside a regular job. When used appropriately, they can serve as tools for spiritual growth and well-being. However, their overuse or inappropriate use can lead to spiritual decline, and thus, must be approached with wisdom, moderation, and proper spiritual guidance.

Human needs, based on the criterion of consumption levels, are classified into two main categories: primary and secondary needs. For instance, water, bread, meat, and air are primary needs, while the use of salt and some other spices are considered secondary needs. The consumption of one kilogram of salt, for example, might last for months and is used up after consuming several bags of rice, as it is used only as a seasoning in food. Excessive consumption of salt leads to gradual death. These are secondary needs due to their minimal consumption; consequently, inflation in their market prices does not significantly increase. After secondary needs come “snacks”, which form the third category, and one can survive without them. For example, without salt, food will spoil quickly and taste bland, but abstaining from sweets and chocolates will not cause harm.

Music, singing, sound, and melody are considered secondary needs for humans. Listening to music is a need, but not a primary need; rather, it is a secondary one. Therefore, excessive and constant use of music and singing depletes both the body and the psyche. Sound, music, and melody are essential for the human psyche, but if one dedicates their entire life to it, they will end up in a mental institution.

It is not only the use of music and singing that leads to such outcomes; even excessive recitation of the Holy Quran can cause nervous problems and harm the brain’s system. Excessive desire in any matter is harmful, and moderation should be observed in all aspects, even in spiritual matters. For example, if someone recites the Quran for hours next to the Kaaba, they will experience nervous breakdowns and a hardening of the heart, eventually neglecting religious duties and even failing to perform obligatory acts.

For Quranic recitation, it is appropriate to read a few verses aloud and reflect on each verse. Unfortunately, there are homes today that resemble the houses of the Jews, where no Quranic recitation is found. In the past, believers would recite a few verses aloud in the morning, and the members of the household would awaken to the melodious sound of the Quran. However, nowadays, such values are rarely seen, and recitation is relegated to the dead, as seen on television.

If a house lacks the recitation of a few verses from the Quran or an adhan daily, misfortune will prevail throughout that house. The role of the muezzin is greater than that of a martyr, and we easily lose these values.

Moreover, those who continuously watch television or sit in front of a computer screen cannot open the Quran or prayer books to engage in recitation. Extensive use of television or computer programs deprives them of the opportunity to perform nightly prayers, leading to a distortion of their inner self. The issue here is not about whether these activities are lawful or unlawful but about the inevitable physical and psychological consequences of such habits. Excessive use of rosewater and saffron also has harmful psychological effects. In any case, our ruling is that excessive use of music and singing is harmful, which is why it is forbidden.

Constant presence in music schools, concert halls, or places like hotels where orchestras continuously play music (or cabarets and dance halls, regardless of their prohibition) creates adverse and dangerous effects for the performers or listeners. Exposure to sound—whether it is rhythmic—combined with prolonged attendance in places where music and singing are constantly performed, has various detrimental effects. The most common of these are the risks of sudden death, stroke, and seizures. The loud noise from the equipment causes rapid or slow blood flow, leading to strokes in individuals. This is similar to the fluctuations in electric current that can cause a lamp or an electrical device to burn out if the current is too high or too low.

The risk of stroke and seizures particularly threatens those exposed to high noise pollution, although it does not necessarily affect everyone.

The instruments that produce sound are all material and bodily, and the sounds they produce are physical. These sounds affect the brain and cerebellum, sometimes acting like a hammer constantly hitting them. This results in the listener losing their equilibrium, and the blood flow becomes either accelerated or reduced. As the blood speed increases, the heart’s ability to pump weakens, or vascular and nerve blockages lead to heart attacks. Body heat also works similarly. Excessive heat causes seizures, while insufficient heat leads to low blood pressure.

Thus, it becomes clear that having a job or being in a place related to music can both accelerate blood flow and induce stroke, but it can also have medicinal effects by normalizing blood flow for those whose vessels and nerves are sluggish. This is why we previously stated that music and singing can be both medicinal and poisonous. Of course, determining the appropriate level for this is a matter for medical and psychological experts who understand music therapy and the effects of music and singing.

Furthermore, continuous presence in such places—no matter how busy—where music and singing are constantly performed, deprives individuals of a spiritual state. Worship requires a calm place and a spiritual environment, which cannot be found in music-oriented venues.

It is strongly recommended to perform prayers in a mosque or at least in a designated space for worship or on a prayer rug because such places are quiet and conducive to worship. The prayer rug itself offers solitude and unity, symbolizing a separation from worldly distractions.

The mosque, though a place of gathering, has unity, as everyone prays together. The quiet of the place ensures that no noise is generated. Therefore, a worshipper should not recite their prayers loudly as this disrupts the Imam’s focus and disrupts the unity of the congregation. Likewise, supplications should be made with serenity, calmness, solitude, and silence.

When a person prays in solitude and unity, they find purity, and this is when their prayers are answered. However, this cannot be achieved in noise and confusion. Only a skilled mystic, who has mastered the art of collective prayer, can pray in a noisy environment, even with the television on.

It is worth mentioning that not only in music-specific venues but in any place with high noise pollution, one is not exempt from psychological harm. Just as consuming excessive saffron or rosewater can lead to madness—because excessive consumption of these substances accelerates the blood, making it light and causing strokes—being in a place with high noise pollution has the same effects.

Many warriors have been affected by the sonic waves from artillery or mortar explosions, which have disrupted their nerves and minds. The same happens to anyone exposed to noisy environments, even leading to partial hearing loss. Workers in spinning and weaving factories, who hear loud sounds from afar, experience a different perception of sound compared to ordinary people.

The frequency and intensity of sound, regardless of its legality, has these effects. Today, Tehran has one of the highest rates of strokes and psychological disorders, largely due to its noise pollution.

Noise is not just limited to the ears; the eyes are also exposed to this harm. For example, excessive viewing of different images on a computer screen causes visual fluctuations, disrupting the viewer’s equilibrium. Films that are viewed with careful attention to each frame for about an hour can disturb human balance. Today, those who use computers for more than five hours (in general, for ordinary people) are at risk of mental disturbance. Anyone who uses television excessively cannot be expected to engage in nightly prayers, recite the Quran, or be spiritually inclined. Excessive use of such media leads only to distance from spirituality.

A person who constantly watches films frame by frame, due to the constant activity of the eyes and the brain’s involvement, loses the meaning of actions like post-prayer recitations. Likewise, work gradually loses its significance to the brain. Therefore, religious families must create a precise plan to ensure both their own and their children’s well-being. They should not be so strict as to forbid television altogether, creating frustration and resentment, nor should they be so lenient as to allow everything. What is essential is that, under the guise of what is permissible, we should not overlook what is forbidden and avoid both extremes, recognizing the boundaries and principles of Islamic teachings.

In the division of Nafila prayers, it is also recommended that the night Nafila prayer be performed in a scattered manner. Some other Nafila prayers are also performed continuously. If one views the Nafila prayer from the perspective of dance and love, no error occurs in the performance of the prayer. The number of units performed or other supplications in the prayer do not get mixed up, and no mistake occurs in it. In any case, one should not be oblivious to the positive qualities inherent in human nature and present in religious texts.

In the Qur’an, there is no condemnation of dance; rather, one can find instances of dance that are of a certain level in creation, to which the Qur’an refers with a positive view. Dance has a broad scope, encompassing everything from the dance of the heart and soul to the dance of the Divine and His manifestations, which is indicated by the noble verse (Every day He is in a different state) [Qur’an 55:29]. The divine realm, which is a rhythmic journey, is His dance, and we have elaborated on this point in the advanced lessons of philosophy and in the discussion of movement. The Qur’an only mentions clapping and whistling in one verse, which we will address in the section concerning clapping and whistling. In the hadiths, there are only a few instances of positive dance and several references to negative dance. In none of these negative references is the issue about the essence of dance and its nature.

Natural Dance of Freedom

All phenomena appear with “contraction” and enslavement and begin their movement with “expansion” and liberation. The desire for freedom is found in the smallest known unit, the atom. Each atomic unit moves at a very high speed and revolves around one another due to the gravitational pull generated by this movement, providing structure to the atoms. Movement for self-liberation, when rhythmic and organized, becomes “dance.” We said that all natural phenomena are in movement, and each phenomenon has its own order; therefore, there is no phenomenon that does not involve “dance,” a dance for freedom, for self-realization, and for self-manifestation. Freedom, in this sense, refers to the unveiling of something that was previously enclosed and limited, similar to a door that must move on its hinge, meaning that freedom must occur within a specific framework.

The dance of natural phenomena is movement along a specific orbit, and with it comes freedom and liberation. All phenomena, in their “enclosure,” possess essence, and they move towards liberation, towards revealing their hidden perfections. Their movement is specific, organized, and rhythmic. Movement towards the perfection of the hidden is dance. Cosmic scientists believe that the Earth resulted from an explosion, an explosion of something that was dense and enclosed and then opened up. Biologists also see the life of every living being as originating from a particle that contains everything and gradually unfolds according to a specific order, such that it can be repeated. The liberation along the path of rhythmic movement is the function of the phenomena themselves and in harmony with their nature and inherent disposition. Thus, phenomena love freedom and strive for it, even though it may come with hardship, effort, and great costs.

The dance of human freedom takes shape through the intervention of human will and choice; a choice that is controlled by a selfish soul, which does not recognise limits and even inclines toward disobedience. Often, in the desire to liberate and “dance” freely — a process that is in accordance with human nature and desirable — one neglects the boundaries of true freedom and falls into a mistaken path, a path that only increases dependency, where what is mistakenly considered liberation is, in fact, a chain that binds the person to false and harmful desires, leading to the destruction of their potential instead of its flourishing.

Shari’a, with its laws, indicates the natural path of freedom and liberation for humans. Religion is essentially the program of life, but a program that should be sought from a qualified and true jurist, not one that is generalized.

The dance of freedom, being a natural movement, progresses gradually and in harmony with itself, without causing any conflict, unless it is secondarily ensnared by selfishness and negative human desires, which then bind the natural dance of freedom. The dance of human freedom is the harmonious movement of each individual in their own nature. A person who has freedom of movement seeks to unlock their own nature. The dance of freedom for a human being is not about accumulating energy or power for themselves; rather, it is about releasing the energy and warmth that they already possess. Human freedom, through rhythmic movement and natural dance, means that each person is themselves, revealing their innate perfection.

In one word, the work and effort of a human being is their rhythmic dance; a dance that requires vitality and intoxication. We have discussed the sources of this intoxication and vitality in our book “Fiqh of Purity and Vitality” — substances that bring joy, vitality, and clarity, not drunkenness, impurity, or vice, energizing individuals for their work and worshipful dance.

We begin our discussion of natural dance and the dance for freedom with the life of a human being. In the names of the Creator, “Alive” precedes all other names and is the mother and source of them. Everything that exists or manifests has life. The life of a phenomenon is its divine direction and mode of manifestation. This direction, in relation to God, is called “the pervasive identity” and, in relation to the phenomenon, is called “the sustaining association.” Accordingly, the nature of life, which is still unknown to empirical science, cannot be understood without reference to the divine direction and the Creator.

Anyone who has life has consciousness and awareness. Consciousness is the manifestation of life. A living being, who also has awareness and consciousness, falls in love upon witnessing their own perfections and moves in order to express and manifest them. Movement and progression are the results of life and awareness. Anyone who moves must follow a natural path in an organized manner and must have rhythmic movement, and dance is nothing but that rhythmic movement and the expression of one’s own perfections.

Women, who are especially skilled in dance, aim to showcase the beauty and elegance of their bodies. Dance is an effort for liberation, for revealing the perfections inherent in each person. There is no phenomenon that does not fall in love with its own perfections, for every phenomenon is in motion, and its motion is rhythmic. There is no stillness or stasis in the world. Thus, everything — whether human or otherwise — has its own dance for liberation and desires it. However, each phenomenon reveals in its dance what is compatible with its nature. Therefore, the dance of each phenomenon follows the path of its nature and the perfections it holds.

Since all phenomena, through their dance, aim to reveal and display their attributes, sometimes the display of a shared attribute among several phenomena causes competition and conflict. As a result, non-parallel movements emerge, leading to clashes and collisions between those who seek liberation through their dance. All conflicts and harm are for the sake of freedom. Freedom is damaging, for everything is in movement, and the one who moves more swiftly and carefully, in light of true awareness — which is achieved through unadulterated religious knowledge — has a more visible dance, reaching their freedom sooner and better, bowing to their sorrow.

Sinful and unnatural movements, as well as misguided attempts at liberation, are no longer the dance of love or freedom, and those who fall into “desire” and, based on their illegitimate and aggressive impulses, generate corruption, deprive others of the natural dance of freedom.

Anyone who is a natural dancer and moves harmoniously along their own natural path reaches freedom, becomes simple, and the contraction within them is lifted; they open, remain unattached, become clear, and are no longer bound by darkness. They become sweet, not bitter, cheerful and open, not gloomy or withdrawn; they develop high capacity, a broad heart, and ease, with no pretense, and above all, they reach truthfulness, becoming their true self, and then reach the love of the Divine.

Truthfulness is the root of love. Love means clarity and purity; it means being oneself. Such a person, when undertaking an action that aligns with their truthfulness — that is, something compatible with their true self — is motivated and energised, for they have a natural dance, and as long as they retain this natural dance, their motivation and vitality remain intact. A person grows weary of knowledge, wealth, and other possessions when they have not achieved them through their natural dance and truthfulness, for one cannot bear that which is not their own or in harmony with their essence and nature, and cannot move rhythmically and naturally towards it.

Understanding the subject of dance is not easy, as many types of dances have been historically associated with sins, vices, and immoral acts. For this reason, in later fatwas (Islamic legal opinions), it is generally considered prohibited. Although their ruling is correct, under an Islamic government system, it is possible to use tools such as singing, music, dance, and art in a wholesome and proper manner, shaping global culture and potentially making it subject to Islamic ideals. Reflecting on these matters may be more important than engaging in many other subjects and discussions, as culture guides economic and social tools and defines their ultimate utility.

Necessary and Desirable Dances

As mentioned earlier, Islamic law does not explicitly forbid the nature of dance. The prohibition applies to specific instances linked to sin, alcohol, and Satan, and the analysis of the history of music and singing extends to dance — where the forces of injustice and the corrupt caliphates have exerted influence. However, teaching dance to children, especially girls, is important so they can maintain their marriages and not become stagnant figures in the home. Likewise, it is highly commendable for a wife to dance for her husband, and we consider this as obligatory in our fatwa.

Child upbringing should be filled with love and passion, just as devotion to Allah can reach the level of existential worship through love. We have discussed this in our book “The Beloved of Love”. Children must be raised in a lively and joyful environment, minimizing factors that cause lethargy, stagnation, and rigidity, so they do not perform tasks out of compulsion. Improper, strict upbringing can result in psychological issues in adulthood and the manifestation of inferiority complexes formed during childhood. In our educational approach, maintaining the joy and happiness of children should be the fundamental principle, ensuring their environment is filled with familial love and affection.

Excessive and dogmatic strictness can lead to people distancing themselves from religion. However, this applies to a version of religion that does not reflect the true essence, which is from Allah. We must be cautious to present divine laws as they are, without adding personal tastes, preferences, or dislikes and presenting them as religious doctrine or fatwa.

Dance for Mahram (Close Relatives)

Among the permissible dances, dance for mahrams (close relatives) is allowed. For instance, a woman may dance for her husband, brother, father, uncle, or maternal and paternal uncles. If a sister dances and her brother is aroused by it, but without any sinful intent towards her — rather only stirred to appreciate his wife more — his excitement is permissible, and the dance is not objectionable.

If a girl dances and her father or brother sees her, their reaction depends on their intent. If their intention is sinful, then the look at her dance is prohibited, and she should refrain from dancing in front of them. However, if they are not aroused by sin, but rather the dance stimulates marital affection and joy, then both her dancing and their observation of it is permissible.

The issue of dance for mahrams can also be viewed in light of human nature. For example, a man might unintentionally see a beautiful woman in the street, and this sight may arouse him. A healthy person has emotions and feelings and cannot ignore beauty without being affected. Following such arousal, the person may either indulge in sin or, if married, may focus on his wife. If no lawful means are available, self-control and patience are essential. This analogy can be applied to the context of dance for mahrams: if a sister dances and her brother does not intend to sin, it is fine; otherwise, it is forbidden for both the dancer and the observer.

Dance at Celebrations

Dance, in and of itself, is not inherently problematic and is permissible at celebrations and weddings. We find no issue in rewarding a woman who is dancing and dressed according to Islamic guidelines with money. Similarly, it is permissible to place money in the mouth of a bride or someone dancing as a form of gift or encouragement.

Teaching dance is also permissible, as no specific religious prohibition has been found. However, it is important to observe legal boundaries, maintain modesty, avoid inappropriate mingling of unrelated men and women, and stay away from the six types of forbidden dances.

It is important to note that when giving a gift at a wedding, one must avoid any form of ostentation or arrogance. For example, in a community where many people are poor, it would be inappropriate to adorn the bride with excessive gold, as it would reflect the imposition of superiority and would not be appropriate. Such behavior should be considered corrupt and the gold, if used in such a context, should be reclaimed for public welfare to prevent societal decay. This idea is also part of our fatwa in this book.

Dance for Medical Treatment

Some physical movements that are harmless in Islamic law but considered disapproved by some can alleviate many psychological issues. For instance, an arrogant person might benefit from bowing down and crawling on the ground as a form of self-humiliation to remove pride, or dancing could be recommended for similar purposes. This form of therapy is especially important for those who resist even the smallest form of humility, as they can be more dangerous due to their complete lack of divine reverence.

Psychological Complexes

Before declaring adultery as forbidden, Islam proposed lawful and temporary marriages and established necessary regulations to avoid the mental and psychological disorders caused by the deprivation of sexual needs. These mechanisms help individuals channel their natural desires appropriately, maintain spiritual vitality, and avoid the psychological and moral disorders that come from unlawful acts. If the culture of the West, in contrast, promotes forbidden types of dance and sexualized performances, it is crucial first to reintroduce the original, healthy form of dance to society, then gradually guide them away from sinful versions. Only in this way can society be expected to avoid forbidden dance.

It is a mistake to assume that dance is a recent phenomenon imported from the West, for Islam has never viewed it as inherently corrupt. Unfortunately, at the beginning of its trajectory, Islam was subjugated by the corrupt regimes of the caliphates, which distorted its essence.

Anyone who wishes to declare dance as haram must present evidence from Islamic law, for simply being a dance does not render it unlawful, and mere entertainment cannot serve as a reason for its prohibition.

Forbidden Dances

Some instances of forbidden dances in a healthy society include:

1. Dance in mixed gatherings that incite sinful desires;
2. Dance motivated by personal psychological complexes;
3. Dance promoting immorality;
4. Dance that imitates sinful lifestyles;
5. Dance that leads to excessive indulgence in vanity or incorrect behavior;
6. Dance performed in support of oppressive regimes or tyrannical governments, even without any other sinful aspects.

Dance in Mixed Gatherings and Sinful Incitement

Dancing in mixed gatherings where men and women are provoked to sinful desires by physical contact or arousal is forbidden. For example, when men and women hold each other in dance halls or parties, this interaction, which involves touching, is prohibited due to the unlawful mingling of unrelated individuals. However, the act of dancing itself is not inherently forbidden, provided that there is no such physical contact or sinful intent involved.

Sufism and Spiritual Dance

The term ‘Sama’ refers to a spiritual listening to divine sounds, which is different from the physical movements or dances seen in some Sufi practices. Unfortunately, the practices of certain Sufi orders have been distorted, blending music and physical dance with sinful and inappropriate behavior. These types of dances, especially those performed with unrelated individuals, are considered haram.

Such prohibitions regarding music and dances remain valid as long as their association with non-believers persists. Once this association ceases and they are no longer exclusive to a particular group pursuing immoral objectives, their prohibition is lifted.

For instance, when the suit first arrived in Iran, it was associated with the English, and some religious scholars deemed it forbidden for this reason, forbidding its wear. However, as this association has since disappeared, the prohibition has been removed. Similarly, wearing a tie or bowtie today is not problematic, as they are no longer associated with any particular group. The same applies to hats with brims, which no longer serve as a symbol for any particular group; therefore, none of these items are now considered symbols of any specific faction. However, if any of these items or other things become symbols of a particular group that opposes Islam, using such symbols would be problematic.

Today, a tie or bowtie resembles a decorative item, used to adorn oneself, rather than being linked to any religious decree. Therefore, even though a person does not gain reward for wearing them—because they are not wearing them with the intention of fulfilling a religious duty—they are not committing the sin of shaving their beard. On the other hand, if someone grows their beard to the extent that it is used as a symbol of piety, while neglecting its true purpose and questioning one’s faith, then growing a beard in such a way would be sinful, and no reward would be granted for it, even though the sin of shaving the beard is not involved.

We previously discussed that if a singer or a praise singer (or a “madah”) uses a specific style or musical system that was used by an immoral woman and is particularly associated with her, and if their recitation evokes that system, they are imitating the people of sin, and such praise singing or reciting is forbidden. The same applies to dancing if it follows a particular style associated with a dancer from a group of sinners, as it then becomes impermissible.

Dance associated with immoral acts, dance that promotes indecency, and dance that leads to unlawful excitement or mixing are problematic. Given these challenges in creating a proper form of dance, it is essential to create an appropriate framework for dance, categorising healthy and moral forms of dance, and teaching these to society. Everything that lacks a clear legal standard or measure and leads to excess or deficiency can lead to misguidance. A healthy dance should invigorate the community, inspire freedom, and fortify religious and spiritual devotion.

We must foster an environment in the arts where legitimate, lawful joy and celebration can be offered to society, thus resolving many of the psychological and emotional issues faced by Muslims. If some Muslims seek the illusion of happiness in Western nightclubs and cafes, becoming morally tainted, it is because they lack access to religious teachings that offer true fulfillment. They, like patients who can find no alternative to a non-Muslim doctor for treatment, resort to the only option available. However, if there is a Muslim doctor, despite being less skilled than non-Muslim doctors, religious pride should prevent a Muslim from seeking treatment from a non-Muslim. We must offer lawful pathways to fulfillment and enjoyment, and only then discuss the prohibited matters. This is the responsibility of religious scholars, as they are the ones who communicate the religious rulings of the people.

Fifth: Excess in Dance and Entertainment

Another type of dance that can be considered sinful is engaging in excessive or pointless entertainment. Those who always seek to move to the beat, even shaking their hands during prayer, have a psychological problem and are prone to indulging in pointless, sinful activities.

As we have previously outlined, not all forms of entertainment or amusement are forbidden. Just as not all forms of harm are prohibited, we must rank the harms to understand their severity. For example, someone might argue that eating food is harmful because it damages teeth, and thus claim it should be forbidden. This is obviously not the case, as religious rulings are based on benefits and harms.

It is true that not every form of entertainment is forbidden, just as not every harmful action is. However, we have previously stated that if someone engages excessively in entertainment, constantly plays an instrument, and makes such activities the focus of their attention to the detriment of prayer and other important duties, they are engaging in forbidden acts and transforming what is lawful and pure into something impure and sinful. Likewise, if dancing occurs in a setting of alcohol, sin, or nudity, it is forbidden, and any prayer performed in such a place is also problematic.

View on Dance

The ruling on looking at dance is the same as the ruling on music. As stated before, the basic ruling on both is permissibility, provided they are not associated with sinful actions. The major issue with music and dance, particularly when performed by women, is the issue of unrelated men looking at them. This becomes a problem if the performance is live or is broadcasted in public, or if images of it are circulated.

The most important rules and etiquette regarding looking are found in Surah An-Nur. In verses 2 to 18, Allah outlines the rulings for men and women who have committed adultery or have been accused of it. Then, in verses 19 and 21, Allah says:

“Indeed, those who love that immorality should be spread among those who have believed will have a painful punishment in this world and the Hereafter.”

In verse 21, Allah says: “O you who have believed, do not follow the footsteps of Satan. Whoever follows the footsteps of Satan, indeed, he enjoins immorality and wrongdoing.”

It is in this context that the “verse of the gaze” is introduced, with Allah stating in verses 30 and 31:

“Say to the believing men that they should lower their gaze and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do. And say to the believing women that they should lower their gaze and guard their private parts and not display their adornment except that which [ordinarily] appears thereof.”

In this verse, the term “bussar” (gaze) is used, not “‘ayn” (eye). It should be understood that “bussar” refers to the act of looking, while “‘ayn” refers to the eye itself. The term “ghadd” (lowering) indicates that the gaze should be softened and not intense or piercing. There is a distinct difference between “ghadd” and “ghamdh,” which refers to the closing of the eyelids.

In this verse, Allah commands: “Lower your gaze,” meaning that one should not look intensely or with a sharp gaze. A person should maintain composure, avoiding excessive curiosity or inappropriate attention.

Section 1: The Islamic Perspective on Women’s Dress

A woman who wears thin clothing generates the highest degree of sexual arousal in men, and through her attire, she deceives them; however, if she removes those garments, others will realise that she is not what she initially appeared to be. It is possible that, by wearing such clothes, she may be concealing her physical flaws or unattractive body. Wearing delicate fabrics, such as lace, serves as a trap for attracting the opposite gender. A woman should not wear clothes that are so thin that everything becomes visible when it rains, nor should she wrap herself up in a manner resembling an impoverished child swaddled in a blanket.

Women often wear a combination of garments, such as a coat and headscarf, along with a blouse, dress, undershirt, and so on, binding themselves in layers of clothing. As stated in our book Woman: The Perpetual Victim of History, women may choose to wear a simple dress and shirt, adhering to the principle of modesty. What is essential is that their dress should not be revealing, thin, or overly delicate, nor should it be vulgar, revealing, or fashionable in a manner that draws attention. When this is observed, the objective of the Islamic law is met.

The entire body of a woman, except for her face and hands up to the wrists, must be concealed, and any exposure or revealing of these parts is forbidden. Concealment here refers to the necessity of covering these parts of the body, as required by Islamic law. This ruling highlights the dignity, decorum, desirability, and value of a woman, not her unattractiveness or undesirability.

Section 2: The Difference Between Islamic Covering and Conventional Hijab

The instruction for covering, as found in the Qur’an, came at a time when all Arab women were accustomed to wearing the jilbab and khimar (Arab cloak and headscarf). However, their hijab was often accompanied by improper dressing. Some of these women, particularly those who were dissolute, resembled the women of the time of the tyrannical regimes. Despite wearing the jilbab and khimar, many Arab women left their hair, neck, ears, collarbones, and other sensitive body parts half-exposed, revealing their poor adherence to proper modesty. This is why the Qur’an mentions the terms jilbab and khimar in the context of modest dress.

At that time, these women had a form of hijab, but not a complete covering. Islam brought about a full covering for them, correcting their improper modesty by introducing a more complete form of covering. The Shari’ah does not specifically prescribe whether a woman should wear a jilbab or khimar, a cloak or a coat, or anything else. What is important is that the covering should conceal the body and hair completely, ensuring the woman’s chastity, dignity, and the preservation of her individual and social well-being. If these conditions are met without the need for a jilbab or khimar, the requirements of the law are fulfilled. In this regard, the law follows a method of approval and guidance rather than establishing a completely new command.

Islam, through its legal rulings, encourages rational practices and aims to guide society away from moral decay and towards a necessary equilibrium, particularly when human reason cannot easily achieve this balance, or when something was not common practice in the society at the time of the law’s revelation. In times when immodesty was widespread, Islam confirmed the importance of modesty and covering.

Although the meaning of covering (satr in Arabic) is similar to hijab, they are distinct concepts. Hijab refers to a specific barrier, preventing two things from coming together, while covering does not necessarily imply separation. A hijab, if it is complete, involves covering in a manner that creates a barrier, while covering can be closer to the body without such a separation. Thus, the relationship between these two concepts is that of a general to specific, where complete hijab is a form of covering, but not all covering constitutes hijab.

Section 3: The Concept of Satr in Islamic Law

The Qur’an and Islamic jurisprudence only use the term satr in relation to women’s modesty, never hijab. Islamic scholars consistently emphasize the obligation for women to cover themselves, using phrases such as “It is obligatory for a woman to cover herself” and “A section on covering and its requirements.” The obligation of covering the body, and the difference between hijab and covering, conveys that while it is not obligatory for a woman to conceal the exact volume of her body, her appearance must not be revealing in a trivial or immodest manner.

Therefore, if a woman wears clothing that reveals the shape of her body but is not ostentatious or immodest, there is no problem. Similarly, if a woman appears somewhat exposed behind opaque glass, where the body’s shape is barely discernible, this is permissible, unless secondary factors make it prohibited. Islam aims to protect public morality and chastity, and those who enforce strict regulations, such as requiring women to wear the veil for the sake of attracting men’s attention, end up increasing sexual arousal and undermining public chastity.

Section 4: Applause, Whistling, and Clapping in the Qur’an

The Qur’an also addresses the concept of applause and whistling in a context where it was used to disturb and disrupt the acts of worship at the Holy Mosque in Mecca. People would engage in clapping and whistling, trying to prevent others from performing their religious duties. If such acts are done in the context of disrupting religious practice, they are condemned as corrupt and sinful. However, if such acts occur without any intention to disrupt or disturb, they are not inherently sinful, and they do not contradict the principles of Islamic law.

Chapter 3: Play and Recreation

Some scholars have declared dance, certain forms of joy, and even music to be forbidden on the grounds that they are forms of “play.” In this chapter, we aim to discuss the permissibility of the concept of “play” in Islamic culture.

The distant origin of play is imagination. The process works as follows: the individual desires to perform a task, enthusiasm arises within them, and the act itself becomes pleasurable for them, prompting them to bring it into being. The terms la’ba (play), laba (shine), and lil’ba (playfulness) all derive from the same root. The word laba refers to the saliva of a child that flows from the corner of the mouth during sleep. When a child is at play, it is as though this fluid is escaping from them, as they are engaged in their own imaginative world, filled with joy and anticipation. The action that arises in this state is called “play” or “ludus.” However, it is important to distinguish between enjoyment (which arises from desire) and lust, the latter being different from mere desire.

When a child stacks bricks, constructing a tower with dozens of layers, they are essentially acting out their internal vision. As they grow into adulthood, the same creative energy persists. A child who, for example, imagines hitting a friend or killing an animal might eventually grow into an adult who finds enjoyment in slaughtering animals, perhaps becoming a butcher, and taking pleasure in the daily slaughter of livestock. These individuals are deeply immersed in their imagination and the pleasure it brings, and in the end, they are the ones who execute these actions, often rationalising them as “justifiable” or “excusable.”

In the Qur’an, play in and of itself is regarded as something commendable and virtuous, unlike laghw (futile, meaningless activity). However, becoming excessively absorbed in play—spending an entire day or night engaged in it, or constantly thinking about it—is condemned. Such an attitude is seen as weak, vacuous, and lacking in purpose.

The act of play and joy is virtuous, and those who lack a joyful spirit are often struggling with psychological issues, even if they are elderly. However, a lifestyle of constant happiness and distraction, one that leads to neglect and self-deception, is harmful, and the same applies to music, dance, and other forms of indulgence when they are pursued excessively. Just as play is a form of enjoyment, it must be engaged with in moderation to avoid the pitfalls of overindulgence or neglect.

It must also be noted that some forms of worldly play stem from doubt, and in certain cases, from denial of truth. The play of individuals who reject faith is not merely play for the sake of play, but rather an expression of their denial of God and the truth.

For example, in some affluent areas of Tehran, there are young people who, having distanced themselves from the revolutionary spirit, boast about their love for their dogs and provocatively announce to a religious figure, “I am a dog lover,” thereby mocking or rejecting the values of faith. While some in the past may have owned dogs without making a statement of defiance, today’s youth might be more inclined to use such acts of play as a form of rebellion.

Children’s Play

Play is an inherent part of childhood. It is a natural aspect of being a child, and it is essential for the proper development of the child’s body and mind. However, childish play is not appropriate for adults. One of the current issues faced by people worldwide is the cramped living spaces and overcrowded environments, which contribute to psychological problems. These environments, often characterized by tall walls that symbolize confinement, have a negative psychological impact on individuals. Play is essential for children, and those who restrict their child’s movement by telling them to “sit still” or “don’t move” are making a grave mistake. However, it is also important to remember that play should not devolve into mischief that disturbs the household.

The early years of childhood are marked by play, while in adulthood, the focus shifts to responsibilities and more serious matters. Play, or la’ba, is part of a child’s natural development. If a child is not playing or acting childishly, they may be suffering from psychological issues, and their emotional development needs attention. Otherwise, they might face moral and ethical problems in adulthood.

The Morality of Play

Play is not inherently disreputable, and engaging in enjoyable activities such as sports that promote physical well-being and joy is a positive activity. It is essential for children to experience play, and it should be seen as a necessary aspect of their growth. An adult who does not allow themselves moments of joy and light-heartedness might be suffering from an internal imbalance.

There are some forms of play, however, that take a more damaging direction. For example, when play becomes excessive or begins to ridicule faith and religious values, it becomes a cause for concern. Similarly, excessive play can lead to a kind of distraction or negligence that results in spiritual harm.

Humour and Playfulness

Humour, too, is a form of play, but there is a fine line between harmless fun and harmful jest. Imam Kazim is reported to have said: “If someone draws a spear or knife on their friend in jest, it is acceptable; however, if it is done seriously, it leads to corruption.” The key difference between humour and seriousness lies in the intent and the consequences that arise from the act. Humour should not lead to harm, and in a society where people can joke with each other—even using dangerous props like knives—without causing any harm, the individuals in that society would be demonstrating wisdom and maturity.

However, one must be cautious. The concept of humour requires a certain level of understanding, as a joke can quickly turn serious if not properly understood. The task of cultural leaders and educators is to promote the correct understanding of humour so that it does not descend into harmful or reckless behaviour.

Intimacy and Play with One’s Spouse

An example of play in adult life is found in the intimacy between a husband and wife. Islam does not oppose intimacy but encourages it in the context of mutual respect and understanding. The primary opposition is to the neglect of religious obligations or a hardened heart. Islam not only allows but praises intimacy when conducted within the bounds of righteousness, teaching proper conduct in sexual relations.

The Prophet Muhammad is reported to have married over twenty women, a reflection of his understanding of human nature and the need for proper fulfilment of desires within the boundaries of Islamic teachings. It is essential to differentiate between legitimate sexual desire and the sinful pursuit of lust.

Islam encourages the education of individuals about sexuality and intimacy, placing importance on proper conduct, as demonstrated in the following Hadith: “Imam Sadiq says: ‘If you engage with your spouse without foreplay and then leave them, it will cause harm to both partners. Therefore, engage in play with your spouse first.'” This instruction not only emphasizes the importance of emotional and physical connection but also highlights how neglecting this can lead to physical and psychological issues.

The importance of foreplay, as described in Islamic teachings, is not merely a social nicety but a health-related necessity. Many psychological and physical health problems arise from neglecting these aspects of intimacy, and these problems are often compounded by a lack of understanding or improper practice.

Know that the worldly life is a mere play, amusement, adornment, boasting, self-praise, the rivalry to increase wealth and children. [114]

Amusement, play, adornment, boasting, and other characteristics attributed to the world, all represent the nature of the world, which when it transforms into indulgence and becomes a permanent pursuit, is criticized. However, these traits can also lead to perfection. Therefore, the world itself is not inherently reproachable; only its tendency towards reproach exists, and until this tendency is fully realized, it can be considered a source of perfection.

It is rare for an individual to spend their life in the service of God and His creation, in worship and devotion. Hence, when a person visits the cemetery, they see the lives of the buried ones, which span ten years, six years, ten months, or sometimes only a month, and learn nothing about the lives these individuals lived except for a life full of sighs, regret, and sorrow, weighed down by the misfortune and wretchedness they left behind. Idleness is one of the origins of these matters. As one approaches perfection and enlightenment, their idleness decreases, and they inevitably achieve greater perfection. However, there is no compulsion in attaining this horizon of perfection. The natural state is that everyone normally grows and, in adulthood, does what they pursued in their childhood. The Holy Quran says: “Indeed, mankind is in loss, except for those who have believed and done righteous deeds, and advised each other to truth and advised each other to patience” [115]. It is this exception that protects someone from loss.

What is criticized, however, is the excess in play, becoming arrogant and intoxicated by it, and boasting of it, treating play as one’s craft. Professional athletes face intellectual problems for this reason, as they focus all their attention and energy on one aspect of life, while neglecting other aspects, which leads to deficiencies. On the other hand, someone who does not engage in play is either a weak individual suffering from psychological distress or someone deeply spiritual, occupied with matters that leave them no opportunity to play. When a person reaches unity with God, the truth, and high moral qualities, they are serious with God and engage with Him in love, and this is the level of the saints. Even the average person falls short of this, let alone ordinary people. However, the absence of play in the higher group does not render play forbidden for the first group, as everyone has their own limits, and one cannot expect more from them. The one who is sitting in contemplation, facing the Divine Presence, and is vigilant, ensuring no moment of heedlessness, cannot become preoccupied with anything else, let alone engage in play or amusement. On the other hand, ordinary individuals are not in such a state, and if they lack play or amusement, they may become ill. But they must ensure that such activities do not lead to heedlessness or distract them from remembering God, which could ultimately lead them to Hell.

The state of one who is in the pinnacle of knowledge is like someone preparing to go on pilgrimage at this very moment, performing the Tawaf of the Divine and making the full Sa’i between Safa and Marwah. What does such a person have to do with play? They can never engage in play. A mystic who is deeply engaged in contemplation knows that love of the Divine is the purest form of purity. Therefore, they never fall into heedlessness and cannot occupy themselves with anything other than the Divine. Their entire being is infused with the Divine, speaking and hearing only the truth, and seriousness fills every part of their existence. However, an ordinary person, if they do not engage in play, either has physical, psychological, or intellectual health problems, or they would have spent part of their life playing.

In any case, for ordinary individuals, play is not problematic as long as it does not lead to heedlessness. Play, much like saliva – the water from the mouth – is necessary in life to prevent it from becoming dry or stagnant, keeping it fresh and vibrant. Islamic law does not oppose success, enjoyment, or pleasure, but one must avoid sin, disobedience, neglect, injustice, mockery, and causing harm. The nature of play varies according to different age groups and genders. An example of play is playing with religion and religious rituals, which is done by those on the wrong side, as mentioned in the Quran: “O you who have believed, do not take those who ridicule or make mockery of your religion as allies, among those who were given the scripture before you and the disbelievers. And fear Allah, if you should be believers” [116].

The subject of play in this verse is not the world itself, but religion. Mocking religion is not the same as playing, and what is forbidden and reproachable is playing with religious teachings. No reproach is made for play simply because it is play.

In some cases, the Sharia has forbidden certain types of play, citing reasons. For instance, hunting for mere enjoyment is prohibited to preserve the lives of animals. When hunting is not necessary for food, why should it occur? Of course, where there is a need, hunting is not objectionable, but where it is for entertainment, it is not permitted. This differs from football, and the two cannot be compared. Someone traveling to another city to participate in a football match is not engaging in mere amusement, and their journey cannot be considered unlawful. Unfortunately, the value of such healthy pastimes has not been fully explored in Islamic jurisprudence, and consequently, many believers refrain from engaging in legitimate forms of recreation and sport, which are permitted by Sharia. At the very least, sports play is necessary for them and their children. We have discussed the importance of recreation and enjoyment in our book “Fiqh of Joy and Vitality”, so we conclude this section here. The book “Fiqh of Joy and Vitality” fully elaborates on this subject (considering the current circumstances).

The Necessity of Engineering Success, Happiness, and Recreation

Success and happiness are vital factors in health and well-being. Those who, for any reason, fail to achieve success become prone to mental and emotional disorders, becoming frustrated, neurotic, and sadistic, deviating from their natural human state. The majority of mental illnesses are caused by these unfulfilled desires, due to the lack of healthy satisfaction and joy. Similarly, most crimes, thefts, and social corruption stem from the frustrations of unmet desires, rather than poverty and hunger themselves. Poverty, when it causes emotional and psychological frustration, can lead individuals into social corruption. However, a poor person who has faith and is not psychologically damaged would never resort to crime, even if they were torn apart. Poverty cannot directly lead someone astray; it first disrupts the inner person, making them emotionally crippled, and then this disorder extends to society. Hence, the saying goes: “Poverty is close to disbelief” [117].

Note that in this narration, the verb “kād” is used, indicating the utmost care in expression. “Kād” signifies a potential state, meaning that poverty can first make someone psychologically afflicted and then lead them to disbelief or criminal actions. It is impossible for a believer to fall into disbelief or become a murderer just because they are poor. Poverty is an indirect cause of these harms, not the direct cause.

Success is a major factor in overcoming psychological frustrations, regrets, and disorders. Therefore, how can we claim that pleasures of the soul – derived from music, dance, applause, and sounds – are problematic? Fatwas that ignore the natural needs of humans and introduce extraneous embellishments to religious rulings create widespread psychological disorders in the Islamic community, particularly among the pious, leading to hypocrisy and corruption. Unfortunately, some still consider such harmless joys as bad and disregard the Islamic perspective on this.

Social and youth problems must be addressed with lawful means of success, not merely through asceticism or fasting alone. Sometimes, even fasting can be harmful if not done correctly. The narration “Fast and you will be healthy” does not imply that fasting is the sole cure for ailments, but rather one of the means. In certain situations, fasting can be harmful, just as asceticism can sometimes lead to moral decay.

The Muslim community must focus on removing the barriers to success and promote it in a lawful and healthy manner. We have discussed the engineering of lawful success in our book “Fiqh of Joy and Vitality”.

Portraiture and Illustration of the Infallible Leaders:

Among the permissible forms of art are painting, illustration, sculpture, and the creation of statues. Devotional artists can, based on the historical accounts of the appearances of the infallible Imams, design their portraits or depict their sacred and radiant faces, provided they can represent an appropriate, celestial, holy, awe-inspiring, and majestic image, ensuring it does not distort their essence. Otherwise, if even the slightest flaw or defect is introduced, its distribution would be considered unlawful. Undertaking such an endeavor is incredibly difficult, and few possess the ability to create such works. It is recommended that renowned painters, filmmakers, and artists in Iran approach this sacred realm with reverence, rather than those who may not possess exceptional skill or who act in a narrow-minded, partisan, and factional manner, limiting their ability to fully utilise available capacities and talents. If an artist were to provide an image of Imam Ali (as) resembling a dervish, or if the Imam’s height were depicted as short or his arms portrayed as thick, or his abdomen as large, such work would be problematic, and its display and promotion would be deemed inappropriate. Unfortunately, there are times when some painters present such images.

The Toy Industry and Sculpture:

Another example of permissible art is the toy and sculpture industry, which unfortunately is often neglected in Iran. It is necessary to invest in this field based on child psychology research. Dolls, statues, and other toys are excellent for stimulating children’s minds. It is crucial that children are encouraged to learn about computers from an early age to ensure that their minds remain active and do not become sluggish, lethargic, or stagnant.

In the past, to stimulate the minds of our children and to familiarize them with real-world concepts, we used to tell our children that all the household items were toys. We allowed them to play with anything from pots and meat mallets to plates. If a child’s mind becomes quick through play, when they grow older and engage in life seriously, they will remain sharp, active, and dynamic. However, a child who grows up with constant commands like “sit still” or “be quiet” and is confined to the house becomes weak and sluggish, carrying that inertia into adulthood.

Today, children are often given toys in airplanes or trains to keep them occupied, as it is understood that a child cannot sit still and stare ahead for even an hour. This is a way of respecting the rights of children. Similarly, the government should allocate a budget for the provision of children’s toys, just as it provides school milk. The government should also oversee the specialized design and production stages of toys. The Islamic government has proven its ability to organize and accomplish many tasks, such as executing free vaccination programs for children and controlling many diseases. It is suggested that the government develop and approve an executive program for toys and computer games as well. In any case, it is important that the government allocate funds for promoting toys, sports, and computing for children so that they can maintain an active mind and strong body when they are unable to engage physically at school or at home.

Sculpture and doll-making industries are extremely beneficial for children. In the past, statues were idols that were worshipped, and seeing one would often result in prostration and idolatrous utterances. However, now that the subject of statues has changed from divine worship to play and education, they are valuable in helping children develop cognitive skills, as before attending school, children learn to identify various animals and become familiar with the forest, its inhabitants, and humans through toys. Therefore, their use is permissible, though statues and dolls are still forbidden in areas where idol worship is prevalent.

Consequences of Sound and Movement Deprivation in Children:

As mentioned before, the potential to produce a pleasant and harmonious sound exists within everyone. However, environmental and social factors—such as family upbringing, societal influences, and lack of resources—can prevent this potential from being realized. Children should be specifically trained to develop their natural voices and given the freedom to shout and vocalize. If a child is not allowed to express themselves vocally at home, they may develop emotional and mental issues. A child who is not permitted to shout, sing, or engage in typical childhood play will suffer from emotional weakness and stagnation, which will persist into adulthood.

For example, a young person who, after twelve years of education, is still nervous and anxious when speaking in public, such as giving a speech or leading prayer, likely suffered from an inability to freely express their voice during childhood. Children who are not allowed to shout or engage in normal childlike behavior not only suffer emotionally but may also develop physical issues with their lungs and respiratory system. A child who is not permitted to vocalize struggles to fully utilize their lung capacity, leading to shallow breathing and, over time, even premature graying of the hair.

To achieve proper breathing, children must engage in regular physical activities. Exercise helps open up the lungs, expelling impurities and improving vocal quality. Those who do not engage in regular physical activity are, in a sense, living in a primitive state, disconnected from the benefits of modern life. Furthermore, dancing is an essential form of art that children should be encouraged to practice. The importance of this has been emphasized earlier in this discussion.

Final Remarks: Prohibition and the Division of Music:

If someone, with a sense of recklessness, produces or listens to unlawful music, they will gradually become desensitized to sin, consistently consuming harmful substances that deteriorate their moral and spiritual wellbeing. Unfortunately, in our society, on one hand, some religious scholars insist on the prohibition of music and singing, while, on the other hand, some officials use such music at student celebrations, ceremonies for honoring scholars, national festivals, or other public events. This contradictory behavior is dangerous as it encourages people to engage in sinful acts, violating religious sanctity by openly engaging in behaviors that some religious authorities deem sinful.

In one of the fatwas, it was stated:

“What is the ruling on singing, and what if it is accompanied by music?”

“Songs that contain exhortation and guidance are permissible, provided they are not performed in a manner of singing. However, music, in any form, is impermissible.”

According to this fatwa from a renowned and pious scholar (who passed away in 1410 AH), any use of music for entertainment, outside of religious or educational contexts, is not permissible, and one should refrain from listening to it, especially from media like television. This highlights that, while religious authorities advocate for wholesome and permissible forms of entertainment, the introduction of unlawful music, particularly in celebratory or public settings, can lead to moral decay.