Rest
& Recreation:
People require rest and recreation. This is something
completely natural. Without it, a person cannot be productive in life. The
Companion Abû al-Dardâ’ said: “I seek recreation in something that is neither
useful nor unlawful, and this makes me stronger on the truth.”
Islam is complete and comprehensive, addressing all
aspects of our lives and all of our needs, including our need for diversions
and for recreation. It provides for us lawful means to fulfill this need.
We read in the Qur’ân how the brothers of Joseph
(peace be upon him) appealed to their father, the Prophet Jacob (peace be upon
him), on the basis of this fundamental human need. They said: “Send him along
with us tomorrow so he may engage in revelry and play. We will indeed keep him
safe.” [Sûrah Yûsuf: 12]
The judge Abû Bakr b. al-`Arabî, commenting on this
verse, observes:
There is no real objection to this type of recreation.
A man engages in play with his family, as well as engaging in horse riding,
archery, and in any other form of recreation sanctioned by the sacred texts. It
is authentically related to us that the Prophet (peace be upon him) said to
Jâbir when he married a mature widow: “Why did you not marry a virgin whom you
could play with and who would play with you?” [Sahîh al-Bukhârî and Sahîh
Muslim] The recreation that these brothers were referring to was either foot
racing or archery. This we can understand from the verse: “We went off to
compete with each other.” [Sûrah Yûsuf: 17]
`A’ishah relates the following about her husband, the
Prophet (peace be upon him):
I swear by Allah that I saw Allah’s Messenger (peace
be upon him) standing at the door of my room while the Abyssinians were engaged
in spear play in the mosque of Allah’s Messenger (peace be upon him). He
screened me with his cloak so I could watch them perform. He stood there for my
sake until I decided that I had had enough. Now just imagine how much time a
young girl eager for entertainment would stand there watching. [Sahîh
al-Bukhârî and Sahîh Muslim]
At the end of this story, she relates that the Prophet
(peace be upon him) said: “The Jews know that in the world there is time for
rest. And I have been sent with the true and pure religion.”
Qarazah b. Ka`b and Abû Sa`ûd al-Ansârî both said:
“The Prophet (peace be upon him) permitted us to engage in recreation during
weddings.” [Sunan al-Nasâ’î]
In the Sunnah, we see the Companions participating in
many different forms of lawful entertainment and play. They engaged in sports
like footraces, horse racing, wrestling, and archery. They spent time in telling
jokes and in lighthearted conversation.
Salmân al-Fârisî said to Abû al-Dardâ’: “Your own self
has a right over you, your Lord has a right over you, your guest has a right
over you, and your family has a right over you. So give everyone his due.” When
the Prophet (peace be upon him) heard about what Salmân had said, he approved
of it, saying: “Salmân has spoken the truth.” [Sahîh al-Bukhârî and Sunan
al-Tirmidhî]
The scholars of Islam have attested to the importance
of lawful recreation to the healthy development of a person’s character.
Al-Ghazâli writes:
After completing his bookwork, a child should be
allowed to play in a nice manner so that he can relax from the fatigue of his
studies. His play should not tire him out. If the child is forbidden to engage
in play and forced to spend his time in perpetual study, this will result in
his heart dying, his intelligence waning, and his manner of living becoming so
wretched that he will seek from it any escape he can find.
Ibn Miskawayh writes:
A child should be permitted on occasion to engage in
nice play so that he can relax from the fatigue of his proper upbringing. His
play should neither cause injury nor be very tiring.
Ibn Jamâ`ah observes:
There is nothing wrong with the student resting
himself, his heart, his mind, and his eyes – if any of these grows tired or
languid – with play and recreation. This will return him to his proper state so
that his time will not be wasted. There is nothing wrong with it being
strenuous and exercising his body, for it has been said that this refreshes the
metabolism, rids the system of excess toxins, and revitalizes the body.
Though recreation and entertainment is essentially
lawful in Islam, it is necessary for us to keep the following in mind:
1. Time is precious. We must always be acutely aware
of how valuable the time is that we have been given in our brief lives on
Earth. Islam teaches us to place a premium on our time and to get as much out
of it as we can, defining for us the various ways we can employ it.
Allah says: “It is He who has made the night and the
day in succession for whoever desires to remember or show gratitude.” [Sûrah
al-Furqân: 62]
Our lives should be spent in the remembrance of Allah
and in thanks to Him. Indeed, Allah says: “I created neither humanity nor the
jinn except to worship Me.” [Sûrah al-Dhâriyât: 56]
This is the ultimate purpose of life, and it should be
what preoccupies our time. The Prophet (peace be upon him) speaks to us about
how much we lose when we waste our time, saying: “There are two blessings that
many people squander: health and time.” [Sahîh al-Bukhârî]
He also says as a warning to us: “Allah leaves no more
excuses for a person once he has given him sixty years to live.”
We all know that we will be standing before Allah and
questioned about how we spent our time. The Prophet (peace be upon him) said:
“No one will be permitted to turn his two feet away on the Day of Resurrection
until he is questioned about four matters: about his life, how he spent it; his
youth, how he employed it; his work, what he did with it; and his wealth, how
he earned it and spent it.” [Sunan al-Tirmidhî]
2. Our work and our efforts are important in Islam,
and as Muslims, we are encouraged to be industrious. Allah says: “Say: Work,
for Allah will see your deeds as will His Messenger and the believers.” [Sûrah
al-Tawbah: 105]
Allah makes clear to us the effect that our works have
on our recompense in the Hereafter. He says: “Are you recompensed except for
the work that you used to do?” [Sûrah al-Naml: 90]
He also says: “Is the recompense for goodness anything
but goodness?” [Sûrah al-Rahmân: 60]
There are many verses in the Qur’ân that mention good
works in conjunction with faith. Moreover, the importance of diligence and
being responsible in our work is specifically emphasized. Allah says: “O John,
take the scripture with determination.” [Sûrah Maryam: 12]
He also says: “Take what We have given you with
determination.” [Sûrah al-Baqarah: 63]
The Prophet (peace be upon him) said: “The believer
who is strong is better and more beloved to Allah than the believer who is
weak.” [Sahîh Muslim]
The Prophet (peace be upon him) also said: “Allah
loves that when you engage in some work, you do so with proficiency.”
[al-Bayhaqî, Shu`ab al-Imân]
He also emphasized the importance of continuing with
our deeds throughout the duration of our lives, saying: “If the Final Hour
arrives and one of you has a sapling in his hand, if he can finish planting it
before standing up, then he should do so.” [al-Bukhârî, al-Adab al-Mufrid]
A Muslim alternates from his worldly work to his work
for the Hereafter, being equally diligent in both. Allah says: “Therefore, when
you are free from your immediate task, still labor hard. And strive to please
your Lord.” [Sûrah al-Sharh: 7-8]
3. Islam stresses the importance of striving to reap
benefits for both this world and the next. The life of this world is the
harvesting ground for the Hereafter. It is but a passing phase and the life to
come is the eternal abode. A Muslim, therefore, should expend his efforts for
the sake of the Hereafter and at the same time bring about benefits in this
world. He should excel in cultivating and developing the Earth while gearing
his efforts towards achieving felicity in the Hereafter.
Allah says: “And He has made of service unto you
whatsoever is in the heavens and whatsoever is in the Earth; it is all from
Him. Lo! Herein are signs for a people who reflect.” [Sûrah al-Jâthiyah: 13]
Allah says: “He it is who has made the Earth
subservient unto you, so traverse its paths and partake of His providence.”
[Sûrah al-Mulk: 15]
The Muslim world today is behind everyone else in
knowledge, enterprise, and productivity. One of the reasons for this is that
Muslims are not making productive use of their time and generally do not have a
positive work ethic. We must resolve to stop wasting time, to stop falling
short in our work, and to put an end to our unproductive habits.
In light of all of this, we can place recreation and
entertainment in the proper context: We must observe the following guidelines:
1.Recreation must never cause us to
neglect our obligatory worship and our obedience to Allah.
2.Recreation and entertainment should not take up too much
of our time. We should not engage in it to the point where it ceases to be
beneficial.
3. It should not become our habit to perpetually seek
recreation and diversion.
4. Recreation should not keep us from activities
that will benefit us in our worldly or spiritual lives.
5. Our means of recreation and our entertainments must be
completely free from anything that is
unlawful in
Islam. [Source:
http://en.islamtoday.net]
Fine Arts:
It is generally perceived that Islam is against ‘Fine
Art’, which is concerned primarily with the creation of beauty and generally
taken to include painting, printmaking, sculpture, and architecture, with
literature, music, and dance sometimes being added. In its strict sense, fine
art is to be distinguished from such decorative arts and crafts as wall
painting, pottery, weaving, metalworking, and furniture making, all of which
have utility as an end; the architect being differentiated from the builder in
this respect. Islam is the religion of moderation in harmony with the nature;
it does not impose unnecessary restrictions on the adornments which God has
created for the enjoyment and development of human faculties. Asceticism often
means the negation of art and beauty, it has no necessary sanctity attached to
it. God has laid down the broad guidelines of lawful and prohibitions in
Qur’an:
“Say: Who hath forbidden the (zenah زينة ) adornment of God
which He has brought forth for His devotees, and the good things of His
providing? Say: "All these things are for the enjoyment of the believers
in the life of this world though shared by others; but these shall be
exclusively theirs on the Day of Resurrection. Thus do We make Our revelations
clear for those who understand. Say: The things that my Lord hath indeed
forbidden are: shameful deeds whether open or secret; sins and trespasses
against truth or reason; assigning of partners to God for which he hath given
no authority; and saying things about God of which you have no
knowledge.”(Qur’an;7:32-33).
The beautiful and good things of
life are really meant for, and should be the privilege of those with faith in
God. If they do not always have them in this life, and if there is sometimes
the semblance of others having them who do not deserve them, it should be kept
in view that this is a test from God. In the life to come they will be purely
for the faithful. The forbidden things are described in four categories: (1)
What is shameful or unbecoming; the sort of things which have also legal and
social sanctions, not of a local but of a universal kind; they may be called
offences against society: (2) Sins against self and trespasses or excesses of
every sort; these are against truth and reason; here would come in
indiscipline, failure in doing intangible duties not clearly defined by law;
selfishness or self-aggrandizement, which may be condoned by custom and not
punished by law, etc.- (3) Erecting fetishes or false gods; this is treason
against the true God; and (4) Corrupting religion by debasing superstitions,
saying things about God which are not true.
Within the parameters laid
down by Qur’an;
in broad-spectrum the Muslims have created such an immense variety of
literatures, performing arts, visual arts, and music that it virtually defies
any comprehensive definition. In the narrowest sense, the arts of the Muslims
might be said to include only those arising directly from the practice of
Islam; more commonly, however, the term is extended to include all of the arts
produced by Muslim peoples, whether connected with their religion or not. It is
difficult to establish a common denominator for all of the artistic expressions
of the Muslims. Such a common denominator would have to be meaningful for
miniature painting and historiography, for a musical mode and the form of a
poem. The relationship between the art of the Muslims and its religious basis
is anything but direct. Islam is not against fine arts with in the
limits laid down by God and His last Messenger (peace be upon him).
Amusements,
Music and Singing:
According to Fiqh us Sunnah
Volume 2, Number; 153, “Recreation, amusements, and singing, if they stay
within the moral bounds, are permissible on the days of Eid.
”Narrated Aysha:
Allah's Apostle (peace be upon him) came to my house while two girls were
singing beside me the songs of Buath (a story about the war between the two
tribes of the Ansar, the Khazraj and the Aus, before Islam). The Prophet (peace
be upon him) lay down and turned his face to the other side. Then Abu Bakr came
and spoke to me harshly saying, "Musical instruments of Satan near the
Prophet (peace be upon him)?" Allah's Apostle (peace be upon him) turned
his face towards him and said, "Leave them." When Abu Bakr became
inattentive, I signaled to those girls to go out and they left. It was the day
of 'Eid, and the Black people were playing with shields and spears; so either I
requested the Prophet (peace be upon him) or he asked me whether I would like
to see the display. I replied in the affirmative. Then the Prophet (peace be
upon him) made me stand behind him and my cheek was touching his cheek and he
was saying, "Carry on! O Bani Arfida," till I got tired. The Prophet
(peace be upon him) asked me, "Are you satisfied (Is that sufficient for
you)?" I replied in the affirmative and he told me to leave. (Sahih Al
Bukhari Hadith number; 2:70).
This
Hadith is cited by scholars as evidence for the permissibility of singing, and
some scholars cite it also in argument in favour of musical instruments, if
with in Islamic values and principles. The traditional Ulema consider musical
instruments totally forbidden (Haram). However some modernist think that the
music, which encourages un-Islamic practices, is forbidden for that reason but
the music which is not erotic, but relaxing and has a healthy effect on the
listener, may be acceptable. Music, differentiated as it may be in the
countries between Morocco India
Bible mentions about use of
music by David (pbuh) while praising God: “Moreover four thousand were porters;
and four thousand praised the LORD with the instruments which I made, said
David, to praise therewith.” (1 Chronicles;23:5); “And the priests waited on
their offices: the Levites also with instruments of music of the LORD, which
David the king had made to praise the LORD, because his mercy endures for ever,
when David praised by their ministry; and the priests sounded trumpets before
them, and all Israel stood.”(2 Chronicles;7:6); “So David and all the house of Israel 6:15 ).
Pictures
and Sculptures:
Making of statue existed in
the time of David and Solomon, as indicated in Qur’an: “They worked for him
(Solomon) as he desired: making arches,
statue...”(Qur’an;34:13); but because the pagans used the pictures and idols
for worship hence the Muslim scholars are in agreement about prohibition of
statues, and paintings of living creatures. However the Prophet (peace be upon
him) once used a piece of cloth with pictures on it for prayers. After he
finished, he expressed his dislike to that piece of cloth and said that it
distracted him from his prayers. From this it may be deduced that it is
discouraged to use such material for a prayer mat. Its use, however, does not
affect the validity of prayer.
When the Prophet (peace be
upon him) mentioned that pictures are strongly discouraged, he made the
exception "unless they be printed on material." This means material
which is used for making clothes. So it may not be appropriate to say that
photography, as it is used today, is forbidden, though some scholars hold
opposite view. Indeed, it has numerous beneficial uses. If it is used for a bad
purpose, as in the case of pornography or compromising individual privacy it
becomes forbidden.
Calligraphy:
The centre of the Islamic
artistic tradition lies in calligraphy, a distinguishing feature of this
culture, in which the word as the medium of divine revelation (Qur’an) plays
such an important role. After the 13th century a highly refined art of miniature
developed, primarily in the non-Arab countries; it dwells, however, only rarely
upon religious subjects. And a perfect harmony is reached in some of the
miniature manuscripts of Iran
Qutb Minar
Minaret Delhi India
Arabesque & Architecture:
The typical expression of
Muslim art is the arabesque, both in its geometric and in its vegetabilic form;
one leaf, one flower growing out of the other, without beginning and end and
capable of almost innumerable variations, only gradually detected by the eye
-which never lose their charm.
The arabesques, were
developed according to a strict ritual to a mathematical pattern and were
refined until they reached a perfection of geometrical complicated figures, as
in the dome of the Karatay Medrese in Konya
According to a US study
published by the American Association for the Advancement of Science in its
Journal on 21 February 2007; ‘Designs on
arabesque tiles in the Islamic world during the Middle Ages revealed their
maker’s understanding of mathematical concepts not grasped in the West until
500 years later. Many Medieval Islamic buildings walls have ornate geometric
star and polygon or ‘girih’, patterns, which are often overlaid with a swirling
network of lines - This girih tile method was more efficient and precise than
the previous approach, allowing for an important breakthrough in Islamic
mathematics and design.’ An aversion to empty spaces distinguishes that art;
neither the tile-covered walls of a mosque nor the rich imagery of a poem
allows an unembellished area; and the decoration of a carpet can be extended
almost without limit. The architecture of mosques with big halls, of Iran Ottoman
Empire , and Muslim Spain
are unique in elegance.
If any decoration was
needed, it was the words of God, beautifully written or carved in the walls or
around the domes.
At first connected with the
mosques and later independent of them are schools, mausoleums, rooms for the
students, and cells for the religious masters. The Mughals in India have left
most beautiful buildings like Taj Mahal, mosques and gardens like Shalimar.
Poetry:
The aimless poetry
with pagan
inclinations is not approved in Islam, however there is no restrictions on good
poetry: “Shall I tell you, O people, on whom the devils descend? - They descend
on every slandering sinner. Those who listen to hearsay - and most of them are
liars and those poets who are followed by those who go astray. Do you not see,
how aimlessly they wander in every valley, preaching what they do not practice
themselves? However, an exception is made for those (poets) who believe, do
good deeds, engage much in the remembrance of Allah and defend themselves when
wronged, showing no vindictiveness. The unjust oppressors will soon find out
what vicissitudes their affairs will take.”(Qur’an;26:221-227). Narrated Ubai
bin Kab: Allah's Apostle said, "Some poetry contains wisdom." (Sahih
Bukhari Hadith. Number;8.166). The ambiguity of Persian poetry, which
oscillates between the worldly, the divine, and often the political level, is
typical of Islamic writings. A similar characteristic even conditions
innumerable historical works in Arabic, Persian, and Turkish, which, especially
in classical times, contain much valuable information. The immortal mystical
poems of Rumi comprise thousands of variations on the central
theme of love. Although such a perfect congruency of poetry and fine arts is
not frequently found, the precept about Persian art that "its wings are
too heavy with beauty" can also be applied to Persian poetry. Thus, the
tile work of a Persian mosque, which combines different levels of arabesque
work with different styles of writing, is reminiscent of the way Persian poetry
combines at least two levels of reality. The 20th century great
Muslim poet, philosopher Muhammad Iqbal beautifully conveyed the divine message
through his poetry, reviving the spirit among Muslims of India, resulting in
creation of Pakistan.
Influence
on Europe:
Europe has known art objects
of Islamic origin since the early Middle Ages, when they were brought home by
the crusaders or manufactured by the Arabs in Sicily and Spain. Much admired
and even imitated, they formed part of the material culture in those times, so
much so that even the coronation robes of the German emperor were decorated
with an Arabic inscription.
Saracen arches
and Byzantine mosaics complement each other within the Palatine Chapel, Sicily
European depiction of the Persian doctor al-Razi, in
Gerard of Cremona
At the same time, Islamic
motives wandered into the belles letters of Europe ,
and Islamic scientific books formed a basis for the development of
Western science. Islamic culture as such, however, was rather an object of hatred
than of admiration; a more objective appreciation of both the works of art and
of literature did not start until the mid-17th century, when travelers told of
the magnificent buildings in Iran and Mughal India, and the first works from
Persian literature were translated, influencing German classical literature.
Indian miniatures inspired Rembrandt, Persian carpets were among the most
coveted gifts for princes and princesses. A bias against the cultures of the
East persisted, however, until after the 18th-century Age of Enlightenment; the
indefatigable work of the British scholars at ‘Fort William’ at Calcutta
brought new literary treasures to Europe, where they were studied carefully by
specialists in the emerging field of Islamic studies. Poets such as
Goethe in Germany in the early 19th century paved the way for a deeper
understanding of Islamic poetry. Islamic literatures, however,
continue to be known to the larger Western public almost exclusively by The
Thousand and One Nights, or The Arabian Nights' Entertainment (translated first
in the early 18th century), Omar Khayyam's roba'iyat, and the lyrics of Hafez.
Although the beauty of the Alhambra
The Tabula Rogeriana, drawn by
Al-Idrisi for Roger II of Sicily
CONCLUSION:
Islamic society is governed through (Shura) consultation,
based upon justice through Shari’a. When the message of Islam was preached, two
menace; the slavery and usury were integral part of the societies
internationally. Slavery it is sanctioned in Bible (Leviticus 25:44-46) while
usury is prohibited. Islam does not approve of slavery, hence through variety
of ways the reduction and eventual eradication of slavery was undertaken. Riba
(‘usury or interest) is prohibited in Islam, to avoid exploitation and develop
economy. Muslims are allowed to eat everything (halal) which is good for the
health and permissible. Similar prohibitions are also mentioned in Bible:
Humanitarian obligations (Haqooq-ul-Ibad) are highly relevant in Muslim
communities. It is totally baseless malicious propaganda to state that the minorities
are no well treated in Islam. The
Charter of Medina, in fact was the first ever written constitution in the
history of mankind which gave the non-Muslims right of choosing a legal system
they wished their affairs be governed by, be it Islamic or Jewish law or
pre-Islamic Arab tribal traditions. The Christians and Jews have special place
in Islam, they are called People of the Book in Qur’an. The history of Islam
proves this, when Muslims, Christians, and Jews lived together in dominant
Islamic societies in Spain, Baghdad and Ottomans empire. There are other social
courtesies which Muslims are urged to extend to non Muslims.
Muslims are spread all around the world, all their
local cultural practices like female circumcision, maltreatment of women etc
cannot be called as part of Islamic culture. All Muslim practices may or may
not be with in laid down Islamic principles. While attributing every action of
Muslims, three broad categories, good Muslims, normal Muslims and bad Muslims
like any other community or group should be kept in view. There are. Human life
has very high value according to Qur'an. Islam, being the religion of
moderation is in total harmony with the human nature, it allows the fine arts,
the adornments, which God has created زينة, for the enjoyment and development of
human faculties with in the bounds of decency and faith. Islam emphasizes
moderation and balance in every sphere. The society based upon Islamic
principles is not the society of ascetics and hermits. Ethics and human rights are
accorded high priority. Many such aspects projected as ‘Dilemma’ are nothing
but ‘Delusion’. It good to conclude by repeating the unanimous e cardinal
principle of peaceful coexistence of any society and humanity: “be good to your
parents, kinfolks, orphans, the helpless, near and far neighbors who keep
company with you..”(Qur’an;4:36 ),
“Thou shall love thy neighbor as thyselfs.”.(Matthew 22:39-40, similarly
Leviticus 19:18)
"O our Sustainer! Take us not to task if we forget
or unwittingly do wrong!” (Qur’an;2:286)
INDEX:
- ISLAMIC SOCIETY AND CULTURE
- Chapter-1: Socio Economic Issues: Slavery, Usury
- Chapter-2: Extremism & Violence
- Chapter-3: Human Rights & non Muslims in Islamic R...
- Chapter-4: Modern Issues like Blood Transfusion, O...
- Chapter-5: Recreation, Adornments, Music, Fine Art...
- Related:
- http://islam.stackexchange.com/questions/7923/no-fun-enjoyment-laughter-for-muslims
- http://readquranonline.blog.com/2011/04/23/recreation-and-play-in-islam/
