ART in Islam
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abshoeb
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ART in Islam
Salam
(A paraphrased rendering of ‘ART AND ISLAM,’ by Allama G. A. Parwez)
A rose flower remains digestive, character wise, in medicinal sciences. Temperamentally, it brings dryness in a person. Its other properties include, that it generates strength and embellishes the heart in a soothing bliss. The nectar of rose or it’s sweetly sautéed rose petals are considered very salubrious medically. Rose has always been a flower of many attributes.
Yet, when the same rose strikes the sight of a person, who has an eye for beauty, due to his aesthetics granted by nature, he becomes enveloped in its luscious magnificence. His eyes are captivated, in a world that frolics and romps in its delicately invigorating petals. The charming fuchsias, in their pleasant fragrance, are scattered in all directions of a person’s mind. The scenario invites the enshrined eye of every artistic mind. This condition of absorbing attraction, in the play of nature, is not only found in flowers. From other perspectives, every nook and niche in the Edenof this universe is exploding with radiance in kaleidoscope colors. Every view of it reflects an artistic aspect, besides its utilitarian trait.
In the dazzling luster of the sun; in the lunacy of moonlight; in the ornamental details of the dark starry dome of the night or the color enriched visual spectrum of nature. Mornings of delightful aubades. In the gushing enterprises of ocean waves, not forgetting the ballet of clouds. In the tranquility of the brook. The silence of tall and slender, ensemble of trees, standing in queue, is broken by the frisky chirps of playful birds, now and then. Wherever we may venture to glance, in the décor of this universe, one cannot escape the charming beauty smoothly blending with the functional aspects; like an innocent smile, on the lips of any child, lost in the dream world of its own.
The truth of the matter is, when Providence took the responsibility of nurturing humankind, to incarnate or give it some form; it was incumbent, in order to be flawless, to make provisions for the transitional phases of its development. Besides its physical requirements, humankind is also loaded with passions. To compensate for its impetuous nature, function and formality are interlocked, to become its indispensable ingredients. The important element that draws the line, between humankind and animals is that animals carry only physical demands; whereas humankind, by instinct, is also groomed with aesthetic refinements. A cow cannot differentiate between fragrant flowers and grass. Indeed, a human will cognize provided he has outgrown his animal desires.
Laws and Limitations
The necessity of laws in human beings, for the proper functioning of its physical form, cannot be ignored. In the same breath, laws are also needed for the normal functioning of his desires and emotions. It is in granting these standards of life by Allah Almighty and by fulfilling the requirements of these standards of matter and mind that mankind becomes capable of nourishing and developing his ‘body’ and ‘self.’ Instead of making castles in the air, these principles of life, provide the means, to live this life in peace and serenity. These values of life also provide measures, for a safe journey in our next phase of life. We shall delve later, into the details of this ideology in the coming paragraphs.
The messengers (peace upon them) brought for us from time to time, standards and codes of life, as revealed upon them by the Creator. Since human beings have the ability to choose, these values of life were compromised with, by their followers, after the messengers (peace upon them) passed away from this world. This perverted or compromised version, of the principles of life, is defined as ‘Religion.’ In the following pages, we shall examine how ‘religion,’ exploits the matter and mind.
The Concepts of Religion
The basic ecclesiastical laws define life as despicable and repugnant for heavenly purposes. Everything in this world is considered evil in religion. Therefore, any person, who desires to worship God, must avoid the pleasures of this life. Everything that belongs to this world must be looked upon with hatred. The more any person stays away from worldly pleasures, the closer he is to God. This worldly hatred culminates, when the mind has no desire left for any kind of pleasures; in religion, such a person is considered pristine and pure.
Obviously, as long as any individual is alive, there is need for food and water; this thirst and hunger can never be escaped. A person can reduce his appetite, indeed he cannot live without food and water. Whether he lives in a desert, jungle or a cave, or he could be doing his mantra on the mountain top. It is impossible to negate his appetite. Those who compromised and became accustomed to the rituals of religion were unable to put sanctions on human desires, of thirst and hunger. Religion did succeed, though, in manipulating that facet of human desires which was concerned with pleasures and aesthetic tastes. These aesthetic pleasures were pontificated and dogmatically decreed taboo in the nomenclature of religions.
The followers of Religion
To live life which dehumanizes and justifies hatred for this world was given ‘spiritual’ status, by the followers of religion. A life of disgust, repugnant to any admirer of beauty, was hailed as ‘spiritual’ or closer to Divinity. If anyone is anxious and wants to go through and read the lives of these spiritual leaders, one will notice the horrendous and dreadful environs, in which they spent all their life. Regardless whether they are Buddhist Bhikshoos, Hindu Pundits, Christian Saints or Muslim Allahwallas from the shrines. All these so called exorcised religious people glorify this Icarian trait in them.
We hear so and so did not take a bath all his life, or so and so spent his life in hideously loathsome conditions. Someone did not have his haircut or manicure, all his life. Another, spent all his life under the open sky. While still another, spent his entire life dangling in a well. So on and so forth. Even nowadays, we sometimes come across these ‘God Lovers,’ or someone who claims to be further ahead in his admiration of the Divine. Their condition is so repulsive and pathetic, that any admirer of beauty would abhor going near them. And yet, their followers smell incense of heavens, in the presence of their spiritual leaders.
Escapism
It is in the very nature of religion to further inhibit minds that are unable to emancipate. Thereby causing their aesthetic tastes to remain retarded. Astonishingly enough, in the same religious crowd, are sometimes seen to emerge, those who are able to carve for themselves escape routes. The grandeur of the awesome architecture of Roman Cathedrals conceals rare specimens of mosaics and sculpture works. We descry beautiful nuns, which adorn the atmosphere of their monasteries, just to restore beauty. Besides the mellow requiem of church orchestra, one will find the same kind of aura in Hindu temples and ashrams. Bas-reliefs and statues, vividly portray the romances of Radha and Krishna, involved in their rapturous odyssey, accompanied by music, are in the rituals of Hindu religion. In the mystic school of Islam, we hear music of highly elevated order – the precipitated form of which is felt in the concussions and agitations of qawali and folklore songs, that is suppose to ease the path towards God. The strict followers, who are more restrained and bonded with religion, delight in music, without musical instruments. In other words, the sound that comes from the vocal chords of human larynx is legitimate, whereas the same sound, when produced with an instrument is illegitimate….. Strange! Ironically, these halal and har’aam partitions are ascribed to that supreme Entity, whose sublime beauty is ideal in proportion. In the recitals of Quran they maintain a musical rhythm, which will move the dullest and most flat people; the most insipid person becomes motivated and excited. The popular recitals of Quran are in two types; one is known as ‘Hijazi,’ while the other is named ‘Misree.’ One is recited in “Bhair’oon” raga and the other in “Bhahr’veen” raga. These orchestral arrangements, are escape routes, to satisfy the aesthetic demands of those, who have outgrown there animal instincts and now feel the need to live on human frequencies. If these urges of human desires are not fulfilled, he will then discover underground escape routes to satiate them. These ‘escape routes’ in modern day psychological terminologies are known as ‘perversion.’ Consequently, the end result of this perverted satisfaction, stifles the creative mind and nurturing of human individuality. In this manner, our natural desires become perverted in the world of religion. Religions never encourage fresh ideas or stimulate a person to face the real world. Religion is a slur on the process of natural development.
We observe everyday people religiously engaged in rhubarbs against passions. All these conversations are just plain ranting. The heated disputes, in which these folks are involved, are an excuse, to somehow stimulate and gratify those very passions against which these people impugn. This type of crowd transmits a strange ludicrous attitude. They bow before the God as the one and only Divine Being; yet, by the same ticket, the same people want to destroy and rout the décor and beauty created by that very God. They claim this act of destruction of passions, as height of their worship. They admire and pay respects to the Divine Creator and in the same breath, want to annihilate His beautiful creations. This paradoxical mind can only be expected in the atrium of religions. On the contrary, the system of life, called ‘Deen’ in Islam, neither disparages this world as ugly nor belittles human feelings. It does not, like in religion, put labels of ‘good’ or ‘evil’ on human faculties. As a matter of fact, how we make use of our faculties is what makes them ‘good’ or ‘evil.’
The World of Islam
In the east, the terms ‘grandeur’ and ‘glory’ are very conventional. In grandeur, we expect productivity and utilitarian benefits. It is the appropriate use of anything which makes it functional and productive. Hence this term is concerned with the physical features of Life. On the other side, the term ‘glory’ connotes, praise, honor and elation. The appreciation of something, that is associated with human feelings and emotions. As I mentioned earlier, in the world of religion, the productive and utilitarian aspect of Divine grandeur, is taken for granted as ‘good,’ yet, magnificence, praise and glorious values are condemned as ‘evils.’
This dualistic character of thought has originated from the Zoroastrian religion. Zoroastrians have two gods – Ahriman and Ahura Mazda – the former is the god of evil, while the latter is the god of good, symbolized by light and fire. The advent of Quran, defacto, proved this dualism as defunct and evil. The original source of grandeur and glory, or the functional and appreciative aspects, Quran explains, is one and the same. The source of production and praise is the same, one and only Divine Being. “La hul mul’ko wa la hool Hamd,” (Quran 64:1) it says. Upon observing an awe inspiring work of art, when our feelings converge on our lips, the spontaneous sounds of praise and respect are known as ‘Hamd,’ in the words of Quran, in Islam. It is in this context, Quran has repeatedly ascribed the word ‘Hameed’ to God. The actual meanings of the Arabic word hameed, are, the décor of this universe is not sporadic or dilettantish. This décor is perpetually being expressed, and this unfolding of universal beauty is the inherent characteristic from its Creator. In the words of poet Ghalib:
The grandeur and glory gradually unveils;
As the curtain opens the mirror of universe.
When we carefully scrutinize, the overtures of Quranic literature opening with the words, ‘Al hamdu lillah hee, Rub ill ala’meen.’ (1:1). Wherein, the first adjective ‘hamd’ shows the aesthetic attribute of God, the other word ‘rub,’ reveals the nurturing character of God. It is by virtue of these two attributes, the straight path towards God is mentioned as, ‘Sira’a tul azizul hameed.’ (Quran 14:2). Meaning, this straight path when followed, besides its being venerable, shows us along its way, the splendor and magnificence, that are collocated. In explaining the creative process, God reveals, in the Quran:
“Alla zee ah’saa’noo kul’ee shai’ee khul’ ka’ ho.”(32:7)
It is He who has created everything most perfectly beautiful.
God’s Creativity
In Arabic language, the word Hoos’un (beauty) means anything that is in perfect ratio and proportion. Even the slightest of distortion, if it occurs in its balance, will diminish the beauty of it. Pascal aptly said that if Cleopatra’s nose had been slightly flat, the history of the world would have been different today. God has emphatically proclaimed that you will not be able to find any disequilibrium in its creative process. Nothing in it is out of proportion. Even His manner of explaining is eloquently unique. In the chapter of Al Mulk, the words are: “Ma tar’aa fee khul’kir rah maan nee min ta fa au tin,” (Chapter 67, verse 3). In the gracious creativity of God, you will see no twist, crease, kink or lack of balance. Nothing in it shall be found imperfect. Quran further says in the same verse: “Fur jee il, ba’sa raa hull ta raa min fo’toor rin.” In the vastness above, broaden the horizons of your mind first and then see, if anything in it is out of order. Any split, dehisce or disgrace? “Sum mur jee’il ba’sa raa kar’raa tay’nee,” (67:4). Not just once, take your vision again, again and again on the whole scenario; scrutinize and search carefully with all curiosity. “Yun qalib il’leyee kal ba’sa roo kha’see’un waa ho waa ha’seer.” (67:4). Your vision will return dejected and defeated. In the decorum of nature, it is not possible to find the slightest imperfection.
Transient Ornamentation
Lets us come down to earth now. The fertile soil is meant to provide for the physical needs of all living creatures. For these very reasons, it seems apparently, it is only functional in its value. And yet, God proclaims: “In’na ja’ulna ma alal ard’dee zee’na tal’aah.” (18:7). We have embellished the land and all that is over it. Take a view of how the various shades of hues ornament and adorn the carpet of the earth. Why is the atrium of nature, decorated with so much splendor and magnificence? “Lee nub loo waa hum ayee’oo hum ah’sa’noo aa’maa’la.” So it may inspire mankind towards balance and equilibrium; thereby, man may become capable of handsome deeds. Beautiful deeds, motivate towards a flourishing culture. It must be observed, Quran has used the word, hasnaat, for good deeds. Only those deeds are acceptable in the kingdom of God, which are inspired by beauty.
Ornamentation of the Skies
We understood, how Quran emphasizes the manner in which God laid a colorful carpet on the surface of the earth. Now lift your head and take a glimpse, on the sort of ornamentation that has been done, in the skies. Quran is witness, to the astronomical sizes of huge planets; besides the sun, moon and other stars, that are closer to us, which are floating in their orbits (88:18). At the same time, Quran also says: “Wa laa qud zu’ee’yen’nas sum’aa’adh duniya be maa sa’bee haa.” (67:5). There is attraction in the planets that are closer in the atmosphere. We knew, every evening before going to sleep, you might look towards the skies; we did not want to scare you, by making the stars appear in their actual size and disturb your sleep, besides frightening the children. We made arrangements in such a pleasing manner, so that these huge stars may appear to you, like candles flickering in darkness. “Wa la qud ja ulna feice sa’maa’ey bo’roo jaun wa zu’ee’yen’na ha lin’na zee’reen.” (15:16) in the vastness of skies, we transformed these humungous stars and made them appear attractive, for those who can see.
The World of Animalss
In the chapter of Al-Nahl, the two aspects of grandeur and glory have been narrated in a very charismatic way, a trademark of Quran, which is found in no other book. “Wal an’aama khala ka haa la kum fee ha, diff’ eun wa ma’na fee’au wa min’ha ta’ko’loon.“ (16:5). Observe the animals; there are plenty of advantages in them for you. You make clothes from their wool. In their meat, there is food for you. “Wa tah mill, as’ka’la’kum ee’laa ba la dill’lum, ta koo’noo, ba’lee’ghee’he, ill’la bi shik’kill un foos.” (16:7) among them, are those that lumber under the strains of your bulky cargo, and take them to far away cities. If you had to carry this encumbersome burden by yourselves, would it not have hindered in your daily activities and created difficulties for you? Then observe the horses, mules and donkeys. You all ride on them, “Wuz’zee’na’tun,” (16:8) and some are feast for the sight.
We were reading until now, how Quran recounts the functional values. There is no more that can be said on what has been written, on this subject. But it is Quran, gentle hearts, it shall always have more in it than our expectations.
Mutual Dialogues
Landscapes are dear most for painters and poets and are of priceless value. As far as poetry is concerned, if we have the ability to perceive with our inner eye, then please do experience the serenity and peace in the following verses:
Tipsy stroll of a careless deer, on the sand stones of time.
Or,
Tinkling in the eternal silence of nature;
Voices of quietly departing caravans!
And yet another,
Smouldering ashes hither, a piece of rope thither;
Who knows? How many caravans went whither.
Another one describes,
Fuschia, among the clouds and mountain tops;
Heaps of red, and carmen; leftovers of sunset!
In the above verses, each scenario, describes a moving world of beauty. Let us retrace our steps to where the advantages of animals were mentioned. After enumerating all the benefits, it is written, there is more to it than just this. To understand this, ‘more to it’ we need an elevated aesthetic mind to appreciate. “Wa la kum fee ha ja’maa’lun, hein’na tu’ree hoon’na wa hein’na tas ra hoon.” (16:6). Just visualize, the serenity of the morning dawn, when few stars are still flickering and the fresh air beginning to wake up. In this calm silence of nature, when you take your domestic herd out for grazing; this enchanting landscape is abundant in beauty. In the evening, after the tired sun goes away for a siesta, shades of iron rust and hot reds in the surrounding air take over. The paths become quiet of the grieving fields, and you are bringing your herd back slowly and steadily. Indeed, this aura carries a charisma of its own. “Wa la kum fee ha ja’maa’lun, hein’na tu’ree hoon’na wa hein’na tas ra hoon.” Your vision became arrested, in the advantages you thought that you could gain from these animals. If you have a beating heart in your chest, instead of a block of ice, you will indeed realize, there in it, are priceless aesthetic pleasures. And they are abundant.
You might have observed this home coming and departing scenarios of herds in rare collections of art, or perhaps in the brief words, of what Quran describes, summarize all the clauses of endearment. Let us again, cast a sincere glance on these landscapes. Will your eyes not bow before them, spontaneously in appreciation?
Beauty in Obedience
Let us move on now. As I mentioned in the beginning, the more intensely, any person indulges in worship, meditation or speculations, in the field of religion, the more farther away he moves from earthly pleasures and worldly beauty. So to say, Divine affinity and worldly décor are contrary to each other. It is the inborn characteristic of ‘zahid’ to remain dry, no matter to which religion zahid, may belong. The original meanings of the Arabic word ‘zahid’, is to be non-inclined, indifferent and desireless. Gentle hearts, please read carefully, what Quran has to say on this subject. It says:
“Ya ba’nee adama! Khoo’zoo zee’na’ta kum, inda kulli masjid’eun……. (7:31).”
O Mankind! It is false to believe that in order to follow God’s path, one must stay away from worldly comforts, beauty and pleasures. Worldly beauty and décor does not hinder from following the correct path. Obedience to God eventually resorts to settle for an enchanting world here and also in the life hereafter. So take advantage of these things. Eat, drink and be merry; but, thou shall not indulge or cross the limits set by His laws. For He likes not those who transgress.
In the very next verse, after this, what Quran has written, shakes and breaks the very foundations of the religious world. This verse ought to be reckoned as the last word on this topic. Quran officially announces:
“Kul mun hurr’ama zee’na’tulla hilla tee akh’raa’ja, lee ebaa’di’hee wut tayye’baa’tee min’ur riz’qee……………………. (7:32)”
O Messenger! Ask thou from these worshippers of religion, as to who has the audacity to downgrade and demean the attractive beauty and reject the edible things, those which Allah hath created for His people? In accordance with the physical laws, of this world, the décor and beauty is for one and all, regardless whether any person is a believer or a non-believer.
Just imagine, gentle hearts, and feel the intensity of this announcement, as to, “who has the audacity to downgrade and reject that which Allah hath created for His people?” These things have been created by Allah for His people. And these very creations are being preached to people, as scornful and repugnant, in religions. And that we must refrain ourselves from using them. Would this not be called coming parallel to God? Its implications are tantamount to standing next to Allah!
Enrichments of Paradise
To live this life, God tells, according to the dictates of Quran, shall lead us into paradise. A heavenly society in this world, which shall continue into heavens of hereafter. Quran further elucidates on this heaven. It explains the practical shape and form of heaven that shall exist in this world and gives us an allegorized version, of the Heavens after this life.
When we, gentle hearts, read and scrutinize the Quran, there is not a single feature of beauty which escapes from this heaven. Simply project in your mind’s eye this heavenly scenario, it explains in a unique charismatic manner, saying, “Jan’na tin tuj’ree min tahti hul un’har. By the sides of running streams, midst the growth of flora and fauna. Then it says, La ya’rauna fee ha, shums’aun wa la’zumha ree’ra (76:13), there will always remain spring season, neither too hot nor too cold.”
On the other hand, there will be, “Sofas of fine lustrous taste and curtains in silk; soft and delicate garments in floss to wear (18:31). Kitchenware and cutlery in gold and silver. Translucent shine of drinking tumblers. Bangles in gold and necklaces of pearls (76:15-16). In short, in this admirable living, wa fee’ha ma’tesh’ta hee’hil un fo’so, wa ta’luz’zul a’yoo’no (43:71) one shall find everything a person has desires for, and to cool his eyes. To the extent that fa hum fee rau’da’teyn’uuh’ba’roon, (30:15), in the lush green gardens, there will be music of fine taste. Truly speaking, the meanings of this Arabic word al-hub’ra’ta encompass grandeur and glory, radiance and beauty and all aspects of happiness and pleasure. It is this heavenly society that Allah promises in the world here, while the Quran explains it allegorically, on numerous occasions, concerning our future in the hereafter. Just think please, when grandeur and glory with beauty and taste are the gifts and rewards, for Muslim society, in response to their good deeds – How come the same rewards of God are being prohibited to use?
Status of Mankind
In order to understand the actual status of mankind, it is necessary, first of all to know the relationship between God and Man. This relationship is of co-partnership. In accordance with the sayings of the MessengerPBUH, Allah is the chief partner, whereas humankind’s role is that of an assistant partner. However, the relation between the two remains that of partnership. Whatever may happen, the culmination of Allah’s program in this world, shall be implemented only through humankind.
Now procreation is one of those characteristics of mankind, through which it reproduces its species. This trait of humankind is common with that of animals. Whereas God transcends and is above all this. Creativity is another one of the traits, from which the animals are exempt and excused. Creativity is that quality which human beings have the privilege of sharing it only with the Divine Being. God has proclaimed Himself as the ideal Creator. The words in Quran are, “Ahsan ul khaliqeen,” the ultimate of all creators. When He includes Himself as the supreme-most of all creators; needless to say, this acknowledgement means, there are other creators besides Him. And which species in this world, besides the Divine Omnipotent can it be, other than humankind? It is therefore inferred, it is this trait of ‘creativity’ which distinguishes humankind from the animal kingdom. This attribute is what a human partakes from the Divine Omnipotent. The only and important difference being that His creations are the ultimate and ideal. Hence any person who is devoid of creativity, is living this life on the animal level. He does not qualify to reach the human status.
In this world, the more one explores and accomplishes in unfolding the beauty in nature, the more he moves a step closer to God. Pursuantly, the achievements in the process of creativity are purging humankind from the contaminated or seemingly incorrigible elements that appear to exist in nature; thereby purifying him more and more. A good deed means that, which brings forth, discovers or adds to the beauty in nature, simultaneously, unfolding the beauty in one’s own self. It is these additions, in the beauty of nature, towards which our ideological poet signifies, in his poem of dialogues between, Man and God, wherein man says to God:
Thou created night, I created a lamp bright,
Thou created clay, I cut out a tumbler, say;
Thou created deserts, forests, mountains;
I created verdures, courtyards, & gardens!
(Please do excuse me, it was extremely difficult to re-create the dynamism and impact in English which the original words of this poem possess.)
The world history of cultures and civilizations is giving a standing ovation to mankind, on its discoveries in science and art. As far as art is concerned and particularly music, the contributions of messenger DavidPBUH are very significant. It was he who established Hebrew music; besides that he modified Egyptian and Babylonian musical instruments, in which Bur’but (a stringed instrument) is very famous. Torah, the book of Divine knowledge was revealed unto him. Every chapter of the Divine book has an introductory note, which tells us as to what type of music must be played, when reciting these scriptures. In the last chapter it says:
“While playing the Kur’naee (a musical instrument) you must sing the praise of Almighty. While playing Bur’but (another musical instrument) and blow-pipe, another type of praise must be sung. While dancing and playing on Tubla (drums), praise the Almighty; praise God in a high pitched voice with Gaan’jh (musical instrument). Praise God in melodious voice, while playing the Gaan’jh.” (Torah: page 616, published by ‘British and foreign Bible society, Lahore. 1966)
There are no two opinions, over the fact that Torah has undergone many alterations, during the course of time. Why we believe the above mentioned quotation on music can be true, is because Quran mentions musical sittings in the heavenly society, it can be surmised that messenger DavidPBUH must have enhanced the musical form of art. It is further confirmed in our own ahadith literature, the fact, that messenger DavidPBUH use to sing with instruments. The readers may kindly refer to, “Fatah al-Ba’ari,” by Hafiz ibne Hijr As’kalani.
In ahadith books, there is also mentioned an occasion, when once in the mosque, some Africans were dancing and Messenger MohammudPBUH along with Hazrat AyeshaRA was watching. We also find, the attitude that is commonly portrayed in ahadith books, of Hazrat OmarR that he had a very volatile temper. Caliph OmarR, it is mentioned, always walked in a frothy manner; his eyes always red with anger, a frown on his forehead and a rod in his hand. This, indeed, is a distorted projection of his image. In fact, he possessed a very sensitive heart and personified a sublimely fine taste of aesthetics. We shall mention about his delicate and fine taste of poetry later. As far as aesthetics is concerned, he was an ardent admirer of good music. Arab music, in those days, usually consisted of motivational war songs or soothingly melodious lyrics of camel riders, when caravans traveled through deserts. He was enchanted by these songs and many a times, he personally recited poetry with melody. Hazrat Abdul Rahman bin AufR mentions, once he called at his residence and heard Caliph OmarR singing in the manner of camel riders. Upon entering, Hazrat OmarR asked him, “Did you hear what I was reciting.” When he answered in affirmation, OmarR said, “In solitude, I usually sing as a commoner.”
Not only in solitude, it was his attitude in public also. Once when he was traveling with a caravan, he began to lyrically recite poetry. Those who were traveling with him, started to gather around, he immediately switched over to reciting the Quran. Each one of them backed away. He again began singing and again they all gathered around him, again he started reciting the Quran. Once again he saw them dispersing away. With a smile on his lips, he uttered, “Just look at the nature of these satan’s siblings – when I sing they gather around me, otherwise, when I recite the Quran they all run away!”
At another time, Hazrat OmarR, Hazrat UsmanR, and Hazrat ibne AbbasR were traveling and a coterie of shepherds came and joined them, in their travels. In a soiree, they requested a popular singer, Ruba Fehry, among them to hum a tune. He refused, taking the plea that Omar might object. The others told him to start singing, which he could always stop if OmarR disapproved. When he began to sing, OmarR did not say anything. On the contrary, he was delighted. By morning time, he asked him to end his singing, as it was now time to recall the Creator. The next evening again he was requested to sing for them, in the same style of camel riders. Hazrat OmarR was pleased in their company and charmed by his songs. The third evening when his songs sounded a little demeaning, OmarR asked him to abstain from these kind of songs, as priggish and negative feelings which create jealousy and narrow mindedness, are caused by degrading songs. From the above quoted examples, we can testify and can easily declare, how far music is justified and what type of music qualifies in the principles of Islam.
Messenger SuleimanPBUH had rare artisans, working for him in his rule. The Quran mentions about SuleimanPBUH , in the following words:
“Ya m’loo’na la’hoo ma’ya’shaa a’oo mim’a ha’ree’ba wa tama’see’la,” They constructed huge palaces, did sculpture work and made other fine pieces of art. The Arabic word, ta’ma’seel, contains meanings, both for sculpture as well as for pictures. Where paintings are concerned, there must not exist now, the slightest doubt, whether or not, they are endorsed by Islam. I have on purpose, added the word ‘now’ for the simple reason, that a few years back our renowned scholars, in Islamic jurisprudence, leave alone the fact, that having ones picture taken, they did not even approve of looking at paintings or pictures. As for sculpture works, recently, in the award given by the Saudia Arabian government to Mr. Maulana Maudoodi, one can see the portrait of late Shah Faisal in bas-relief, on the medal. In this case the matter goes beyond painting pictures, that we discussed above. Even on this topic we can quote, the event of OmarR, as an example, when his forces, after achieving victory, entered Qaisera. In the crystal palace, they observed here and there, rare specimens of sculpture works. Hazrat Sa’ad bin abi Waqas, took every precautionary measure of preserving these pieces of sculpture work, with the approval of OmarR.
Fine Arts is divided basically into four mediums of expression. Namely, sculpture, painting, music and literature. Before discussing further, we consider it important here, to elaborate a point mentioned in Quran.
Beautiful Names
As mentioned earlier, the Arabic word Hoo’sun (beauty) connotes, anything that is in balanced proportion and equilibrium. Whenever anything is off-balance, its beauty is diminished. On the other hand, when complementary or opposing elements are combined or composed in a proportionate manner, we are able to create beauty in them. In Truth, what are commonly known as Divine attributes, are contradictory in nature. Where we find God as all powerful, we also see the merciful attribute in Him. These complementary or contradicting attributes are balanced in such a proportionate manner, in the Divine being, because of which, in the Quran, these characteristics are collectively called, “Beautiful Names” (Asma’a ul Hus’na, 7:180) in the Quran. In fact, it means, these attributes exist in ideally balanced proportions.
Human being is also possessed with opposite characteristics, for example as – mind and matter. What actually is meant by a balanced personality, is when the body and mind of a person harmonize with each other. When the body (action) and mind (thought) correspond with each other, we call that a beautiful deed. In art, these proportions and subtleties of balance attain sublime heights. In any portrait painting, the slightest addition or subtraction, in the eyeball, can ruin the beauty of the whole painting. It is the same, in music also; a slight stretch or pause of a note can destroy the whole musical composition.
Balance
Quran says, when balance and proportion in these things is given the name of beauty, in order to enjoy them, we must also maintain balance and ratio. That slight bit of indulging beyond the limits, renders the same beauty into ugliness. As stated before, wherein is expounded: “O Messenger! Ask them, as to who has the audacity among them, to refuse the décor and beauty?” Quran allows us to enjoy, and in the same sequence, it also says: “Wa la tus’ri foo,” (7:31) but, thou must not indulge in them. “In’na ho la yo’hib’bul mos’re’feen,” for he loves not the transgressors. Indeed, to take pleasure in and enjoy their benefits is not forbidden. God only admonishes, when the limits are crossed.
It is this reality that I mentioned in the beginning of this discourse, in chapter Al-Kahf, in which is written: “In’na ja’ulna ma alal ard’dee zee’na tal’aah.” (18:7). We have created beautiful things on this land. “Lee nub loo waa hum ayee’oo hum ah’sa’noo aa’maa’la.” (18:7) So we may judge, who are those among them, that maintain balance in life in their deeds. It even ventures a step ahead and states: “Wa lilla’hil us’ma’aool hos’na, fudh’oho’biha,” (7:180) the Divine attributes are ideally balanced in precise manner, so that human beings may follow them in like manner, within human limits. “Wa’za rolla’zee’na yul’hi’doo’na fee usma’aa’ee’he,” (7:180) we must refrain and stay away from those, who only take His one attribute and linger on with it. For example, in Christianity, they have taken the ‘mercy’ characteristic to magnifying proportions, and forgot about his laws of retention and retribution. In this way, they not only have renounced their own individuality; besides, it has also created chaos in their society. This, in reality, is that intrinsic clause, which the altruistic Quran brings forth, if we want beauty.
In life, the stabilization of functional and beautiful characteristics can be understood, as for example, the food and air we consume in our bodies. If we cease to eat or breathe, our body will stop functioning. If we inhale polluted air or overeat, again we impair and damage our bodies. Only by embodying, the spirit and matter, in precise balance, it is possible to bring out the beauty in us. As, from the pen of Dr. Iqbal,
Divorce not the voice of warmth and passion;
It has shaken, many a cultures’ disposition!
Furthermore he goes:
Great taste is in the essentials, in vision, but;
If not profound in insight, does it mean anything?
A philanthropic spirit, mind, or poets’ aubade,
Of what use is that breeze, which deflowers?
Nations, in this world, do not rise in miracles;
What use is a skill, without a cutting edge?
What are Those Standards?
The most debated question is - what are those standards, by virtue of which we can measure, whether we have maintained balance in the stabilization of function and form? Obviously, this cannot be left on subjective choice. There are basic rules and standards in every department of science and in all areas of art; hence to have a balance in function and beauty, there are some basic principles and standards. These are known as permanent standards or values. “La tub’dee’lul kali’ma tull’la’he.” Meaning, these permanent standards have been laid forth by the Divine being and they shall never change.
If we are working within these set principles and standards, we remain in the paradigm of Islam, otherwise, when we trespass the standard parameters, we enter into forbidden territories. It is concerning these artists, who crush the delicate beauty, about whom Dr. Iqbal laments:
His songs with self indulgence, poison the air;
Singer! Whose conscience Truth will not bear.
These standards or criteria are preserved in the Quran, the Divine book of God, who is the Creator of function and form, of this universe. Being the Creator, He is aware of all the requirements of mankind. Now, as far as poetry is concerned, Quran, while talking about the MessengerPBUH tells us, “Wa’ma allum’naa’ho le sha’ra, wa’ma yumb’ba gha’eela’ho,” (36:69) we did not teach him poetry. The fact of the matter remains, poetry does not behove a messenger of God. It is unbecoming of a messenger to be a poet. It is therefore, more often than not argued, that Quran disapproves poetry. This point, in Quran, needs elucidation.
First of all, we must understand, when the benevolent Quran condemns poetry, it certainly does not mean, if something is explained in prose, then it is acceptable. When the same is interpreted in verse form, it is declared repugnant. Quran is not debating, on the type or form of narration. Quran, debates on the purpose of facts, which are debated in a poem. Hence the verse that I just quoted above, “We did not teach him poetry, neither poetry befits the character of the messenger of God”; after that Quran further explains, in the same sentence, “In ho’wa ill’la zik’roon’wa Qo’ro’aan num mobeeno.” (36:69) What have been revealed unto him are historical facts, that embrace the basic principles and values of life. In the very next verse, it still further explains, “Le yun zee,ram un kaa’na haeyya,” (36:70) so that, for those who have any spark of life and want to live, these standards may forewarn and keep them aloof from the destructive elements. The benevolent Quran, debates on historical grounds and pragmatic facts of life. Poetry, on the contrary, plays with feelings and leaves the person in solitude, dreaming in fantasy. The messenger of God, has a specific destination to reach in his lifetime. His each and every step, is directed towards that purpose. Neither any problems can come in his way, nor can any kind of personal temptations persuade him from his true path towards that destination.
(There are a couple of short poems here, in Persian, by Dr. Iqbal. The eloquent beauty and well expressed impact can only be felt by those who are well versed in that language. Converting them into English, would mean to trample on the soft petals of delicate flowers. I therefore request to be excused, as I shall not be able to do justice.)
This is the attitude in life, of the messenger of God, who invites all mankind towards the slow process of universal evolution. On the other side, the compassionate Quran describes the mental state of poets, in the following words, “Alum tara’unna fee kull’li wa den’yee he’moon,” (26:225) Ha
Fee Amanillah
Ali Bin Ali Alharbi (Al Madina)
(A paraphrased rendering of ‘ART AND ISLAM,’ by Allama G. A. Parwez)
A rose flower remains digestive, character wise, in medicinal sciences. Temperamentally, it brings dryness in a person. Its other properties include, that it generates strength and embellishes the heart in a soothing bliss. The nectar of rose or it’s sweetly sautéed rose petals are considered very salubrious medically. Rose has always been a flower of many attributes.
Yet, when the same rose strikes the sight of a person, who has an eye for beauty, due to his aesthetics granted by nature, he becomes enveloped in its luscious magnificence. His eyes are captivated, in a world that frolics and romps in its delicately invigorating petals. The charming fuchsias, in their pleasant fragrance, are scattered in all directions of a person’s mind. The scenario invites the enshrined eye of every artistic mind. This condition of absorbing attraction, in the play of nature, is not only found in flowers. From other perspectives, every nook and niche in the Edenof this universe is exploding with radiance in kaleidoscope colors. Every view of it reflects an artistic aspect, besides its utilitarian trait.
In the dazzling luster of the sun; in the lunacy of moonlight; in the ornamental details of the dark starry dome of the night or the color enriched visual spectrum of nature. Mornings of delightful aubades. In the gushing enterprises of ocean waves, not forgetting the ballet of clouds. In the tranquility of the brook. The silence of tall and slender, ensemble of trees, standing in queue, is broken by the frisky chirps of playful birds, now and then. Wherever we may venture to glance, in the décor of this universe, one cannot escape the charming beauty smoothly blending with the functional aspects; like an innocent smile, on the lips of any child, lost in the dream world of its own.
The truth of the matter is, when Providence took the responsibility of nurturing humankind, to incarnate or give it some form; it was incumbent, in order to be flawless, to make provisions for the transitional phases of its development. Besides its physical requirements, humankind is also loaded with passions. To compensate for its impetuous nature, function and formality are interlocked, to become its indispensable ingredients. The important element that draws the line, between humankind and animals is that animals carry only physical demands; whereas humankind, by instinct, is also groomed with aesthetic refinements. A cow cannot differentiate between fragrant flowers and grass. Indeed, a human will cognize provided he has outgrown his animal desires.
Laws and Limitations
The necessity of laws in human beings, for the proper functioning of its physical form, cannot be ignored. In the same breath, laws are also needed for the normal functioning of his desires and emotions. It is in granting these standards of life by Allah Almighty and by fulfilling the requirements of these standards of matter and mind that mankind becomes capable of nourishing and developing his ‘body’ and ‘self.’ Instead of making castles in the air, these principles of life, provide the means, to live this life in peace and serenity. These values of life also provide measures, for a safe journey in our next phase of life. We shall delve later, into the details of this ideology in the coming paragraphs.
The messengers (peace upon them) brought for us from time to time, standards and codes of life, as revealed upon them by the Creator. Since human beings have the ability to choose, these values of life were compromised with, by their followers, after the messengers (peace upon them) passed away from this world. This perverted or compromised version, of the principles of life, is defined as ‘Religion.’ In the following pages, we shall examine how ‘religion,’ exploits the matter and mind.
The Concepts of Religion
The basic ecclesiastical laws define life as despicable and repugnant for heavenly purposes. Everything in this world is considered evil in religion. Therefore, any person, who desires to worship God, must avoid the pleasures of this life. Everything that belongs to this world must be looked upon with hatred. The more any person stays away from worldly pleasures, the closer he is to God. This worldly hatred culminates, when the mind has no desire left for any kind of pleasures; in religion, such a person is considered pristine and pure.
Obviously, as long as any individual is alive, there is need for food and water; this thirst and hunger can never be escaped. A person can reduce his appetite, indeed he cannot live without food and water. Whether he lives in a desert, jungle or a cave, or he could be doing his mantra on the mountain top. It is impossible to negate his appetite. Those who compromised and became accustomed to the rituals of religion were unable to put sanctions on human desires, of thirst and hunger. Religion did succeed, though, in manipulating that facet of human desires which was concerned with pleasures and aesthetic tastes. These aesthetic pleasures were pontificated and dogmatically decreed taboo in the nomenclature of religions.
The followers of Religion
To live life which dehumanizes and justifies hatred for this world was given ‘spiritual’ status, by the followers of religion. A life of disgust, repugnant to any admirer of beauty, was hailed as ‘spiritual’ or closer to Divinity. If anyone is anxious and wants to go through and read the lives of these spiritual leaders, one will notice the horrendous and dreadful environs, in which they spent all their life. Regardless whether they are Buddhist Bhikshoos, Hindu Pundits, Christian Saints or Muslim Allahwallas from the shrines. All these so called exorcised religious people glorify this Icarian trait in them.
We hear so and so did not take a bath all his life, or so and so spent his life in hideously loathsome conditions. Someone did not have his haircut or manicure, all his life. Another, spent all his life under the open sky. While still another, spent his entire life dangling in a well. So on and so forth. Even nowadays, we sometimes come across these ‘God Lovers,’ or someone who claims to be further ahead in his admiration of the Divine. Their condition is so repulsive and pathetic, that any admirer of beauty would abhor going near them. And yet, their followers smell incense of heavens, in the presence of their spiritual leaders.
Escapism
It is in the very nature of religion to further inhibit minds that are unable to emancipate. Thereby causing their aesthetic tastes to remain retarded. Astonishingly enough, in the same religious crowd, are sometimes seen to emerge, those who are able to carve for themselves escape routes. The grandeur of the awesome architecture of Roman Cathedrals conceals rare specimens of mosaics and sculpture works. We descry beautiful nuns, which adorn the atmosphere of their monasteries, just to restore beauty. Besides the mellow requiem of church orchestra, one will find the same kind of aura in Hindu temples and ashrams. Bas-reliefs and statues, vividly portray the romances of Radha and Krishna, involved in their rapturous odyssey, accompanied by music, are in the rituals of Hindu religion. In the mystic school of Islam, we hear music of highly elevated order – the precipitated form of which is felt in the concussions and agitations of qawali and folklore songs, that is suppose to ease the path towards God. The strict followers, who are more restrained and bonded with religion, delight in music, without musical instruments. In other words, the sound that comes from the vocal chords of human larynx is legitimate, whereas the same sound, when produced with an instrument is illegitimate….. Strange! Ironically, these halal and har’aam partitions are ascribed to that supreme Entity, whose sublime beauty is ideal in proportion. In the recitals of Quran they maintain a musical rhythm, which will move the dullest and most flat people; the most insipid person becomes motivated and excited. The popular recitals of Quran are in two types; one is known as ‘Hijazi,’ while the other is named ‘Misree.’ One is recited in “Bhair’oon” raga and the other in “Bhahr’veen” raga. These orchestral arrangements, are escape routes, to satisfy the aesthetic demands of those, who have outgrown there animal instincts and now feel the need to live on human frequencies. If these urges of human desires are not fulfilled, he will then discover underground escape routes to satiate them. These ‘escape routes’ in modern day psychological terminologies are known as ‘perversion.’ Consequently, the end result of this perverted satisfaction, stifles the creative mind and nurturing of human individuality. In this manner, our natural desires become perverted in the world of religion. Religions never encourage fresh ideas or stimulate a person to face the real world. Religion is a slur on the process of natural development.
We observe everyday people religiously engaged in rhubarbs against passions. All these conversations are just plain ranting. The heated disputes, in which these folks are involved, are an excuse, to somehow stimulate and gratify those very passions against which these people impugn. This type of crowd transmits a strange ludicrous attitude. They bow before the God as the one and only Divine Being; yet, by the same ticket, the same people want to destroy and rout the décor and beauty created by that very God. They claim this act of destruction of passions, as height of their worship. They admire and pay respects to the Divine Creator and in the same breath, want to annihilate His beautiful creations. This paradoxical mind can only be expected in the atrium of religions. On the contrary, the system of life, called ‘Deen’ in Islam, neither disparages this world as ugly nor belittles human feelings. It does not, like in religion, put labels of ‘good’ or ‘evil’ on human faculties. As a matter of fact, how we make use of our faculties is what makes them ‘good’ or ‘evil.’
The World of Islam
In the east, the terms ‘grandeur’ and ‘glory’ are very conventional. In grandeur, we expect productivity and utilitarian benefits. It is the appropriate use of anything which makes it functional and productive. Hence this term is concerned with the physical features of Life. On the other side, the term ‘glory’ connotes, praise, honor and elation. The appreciation of something, that is associated with human feelings and emotions. As I mentioned earlier, in the world of religion, the productive and utilitarian aspect of Divine grandeur, is taken for granted as ‘good,’ yet, magnificence, praise and glorious values are condemned as ‘evils.’
This dualistic character of thought has originated from the Zoroastrian religion. Zoroastrians have two gods – Ahriman and Ahura Mazda – the former is the god of evil, while the latter is the god of good, symbolized by light and fire. The advent of Quran, defacto, proved this dualism as defunct and evil. The original source of grandeur and glory, or the functional and appreciative aspects, Quran explains, is one and the same. The source of production and praise is the same, one and only Divine Being. “La hul mul’ko wa la hool Hamd,” (Quran 64:1) it says. Upon observing an awe inspiring work of art, when our feelings converge on our lips, the spontaneous sounds of praise and respect are known as ‘Hamd,’ in the words of Quran, in Islam. It is in this context, Quran has repeatedly ascribed the word ‘Hameed’ to God. The actual meanings of the Arabic word hameed, are, the décor of this universe is not sporadic or dilettantish. This décor is perpetually being expressed, and this unfolding of universal beauty is the inherent characteristic from its Creator. In the words of poet Ghalib:
The grandeur and glory gradually unveils;
As the curtain opens the mirror of universe.
When we carefully scrutinize, the overtures of Quranic literature opening with the words, ‘Al hamdu lillah hee, Rub ill ala’meen.’ (1:1). Wherein, the first adjective ‘hamd’ shows the aesthetic attribute of God, the other word ‘rub,’ reveals the nurturing character of God. It is by virtue of these two attributes, the straight path towards God is mentioned as, ‘Sira’a tul azizul hameed.’ (Quran 14:2). Meaning, this straight path when followed, besides its being venerable, shows us along its way, the splendor and magnificence, that are collocated. In explaining the creative process, God reveals, in the Quran:
“Alla zee ah’saa’noo kul’ee shai’ee khul’ ka’ ho.”(32:7)
It is He who has created everything most perfectly beautiful.
God’s Creativity
In Arabic language, the word Hoos’un (beauty) means anything that is in perfect ratio and proportion. Even the slightest of distortion, if it occurs in its balance, will diminish the beauty of it. Pascal aptly said that if Cleopatra’s nose had been slightly flat, the history of the world would have been different today. God has emphatically proclaimed that you will not be able to find any disequilibrium in its creative process. Nothing in it is out of proportion. Even His manner of explaining is eloquently unique. In the chapter of Al Mulk, the words are: “Ma tar’aa fee khul’kir rah maan nee min ta fa au tin,” (Chapter 67, verse 3). In the gracious creativity of God, you will see no twist, crease, kink or lack of balance. Nothing in it shall be found imperfect. Quran further says in the same verse: “Fur jee il, ba’sa raa hull ta raa min fo’toor rin.” In the vastness above, broaden the horizons of your mind first and then see, if anything in it is out of order. Any split, dehisce or disgrace? “Sum mur jee’il ba’sa raa kar’raa tay’nee,” (67:4). Not just once, take your vision again, again and again on the whole scenario; scrutinize and search carefully with all curiosity. “Yun qalib il’leyee kal ba’sa roo kha’see’un waa ho waa ha’seer.” (67:4). Your vision will return dejected and defeated. In the decorum of nature, it is not possible to find the slightest imperfection.
Transient Ornamentation
Lets us come down to earth now. The fertile soil is meant to provide for the physical needs of all living creatures. For these very reasons, it seems apparently, it is only functional in its value. And yet, God proclaims: “In’na ja’ulna ma alal ard’dee zee’na tal’aah.” (18:7). We have embellished the land and all that is over it. Take a view of how the various shades of hues ornament and adorn the carpet of the earth. Why is the atrium of nature, decorated with so much splendor and magnificence? “Lee nub loo waa hum ayee’oo hum ah’sa’noo aa’maa’la.” So it may inspire mankind towards balance and equilibrium; thereby, man may become capable of handsome deeds. Beautiful deeds, motivate towards a flourishing culture. It must be observed, Quran has used the word, hasnaat, for good deeds. Only those deeds are acceptable in the kingdom of God, which are inspired by beauty.
Ornamentation of the Skies
We understood, how Quran emphasizes the manner in which God laid a colorful carpet on the surface of the earth. Now lift your head and take a glimpse, on the sort of ornamentation that has been done, in the skies. Quran is witness, to the astronomical sizes of huge planets; besides the sun, moon and other stars, that are closer to us, which are floating in their orbits (88:18). At the same time, Quran also says: “Wa laa qud zu’ee’yen’nas sum’aa’adh duniya be maa sa’bee haa.” (67:5). There is attraction in the planets that are closer in the atmosphere. We knew, every evening before going to sleep, you might look towards the skies; we did not want to scare you, by making the stars appear in their actual size and disturb your sleep, besides frightening the children. We made arrangements in such a pleasing manner, so that these huge stars may appear to you, like candles flickering in darkness. “Wa la qud ja ulna feice sa’maa’ey bo’roo jaun wa zu’ee’yen’na ha lin’na zee’reen.” (15:16) in the vastness of skies, we transformed these humungous stars and made them appear attractive, for those who can see.
The World of Animalss
In the chapter of Al-Nahl, the two aspects of grandeur and glory have been narrated in a very charismatic way, a trademark of Quran, which is found in no other book. “Wal an’aama khala ka haa la kum fee ha, diff’ eun wa ma’na fee’au wa min’ha ta’ko’loon.“ (16:5). Observe the animals; there are plenty of advantages in them for you. You make clothes from their wool. In their meat, there is food for you. “Wa tah mill, as’ka’la’kum ee’laa ba la dill’lum, ta koo’noo, ba’lee’ghee’he, ill’la bi shik’kill un foos.” (16:7) among them, are those that lumber under the strains of your bulky cargo, and take them to far away cities. If you had to carry this encumbersome burden by yourselves, would it not have hindered in your daily activities and created difficulties for you? Then observe the horses, mules and donkeys. You all ride on them, “Wuz’zee’na’tun,” (16:8) and some are feast for the sight.
We were reading until now, how Quran recounts the functional values. There is no more that can be said on what has been written, on this subject. But it is Quran, gentle hearts, it shall always have more in it than our expectations.
Mutual Dialogues
Landscapes are dear most for painters and poets and are of priceless value. As far as poetry is concerned, if we have the ability to perceive with our inner eye, then please do experience the serenity and peace in the following verses:
Tipsy stroll of a careless deer, on the sand stones of time.
Or,
Tinkling in the eternal silence of nature;
Voices of quietly departing caravans!
And yet another,
Smouldering ashes hither, a piece of rope thither;
Who knows? How many caravans went whither.
Another one describes,
Fuschia, among the clouds and mountain tops;
Heaps of red, and carmen; leftovers of sunset!
In the above verses, each scenario, describes a moving world of beauty. Let us retrace our steps to where the advantages of animals were mentioned. After enumerating all the benefits, it is written, there is more to it than just this. To understand this, ‘more to it’ we need an elevated aesthetic mind to appreciate. “Wa la kum fee ha ja’maa’lun, hein’na tu’ree hoon’na wa hein’na tas ra hoon.” (16:6). Just visualize, the serenity of the morning dawn, when few stars are still flickering and the fresh air beginning to wake up. In this calm silence of nature, when you take your domestic herd out for grazing; this enchanting landscape is abundant in beauty. In the evening, after the tired sun goes away for a siesta, shades of iron rust and hot reds in the surrounding air take over. The paths become quiet of the grieving fields, and you are bringing your herd back slowly and steadily. Indeed, this aura carries a charisma of its own. “Wa la kum fee ha ja’maa’lun, hein’na tu’ree hoon’na wa hein’na tas ra hoon.” Your vision became arrested, in the advantages you thought that you could gain from these animals. If you have a beating heart in your chest, instead of a block of ice, you will indeed realize, there in it, are priceless aesthetic pleasures. And they are abundant.
You might have observed this home coming and departing scenarios of herds in rare collections of art, or perhaps in the brief words, of what Quran describes, summarize all the clauses of endearment. Let us again, cast a sincere glance on these landscapes. Will your eyes not bow before them, spontaneously in appreciation?
Beauty in Obedience
Let us move on now. As I mentioned in the beginning, the more intensely, any person indulges in worship, meditation or speculations, in the field of religion, the more farther away he moves from earthly pleasures and worldly beauty. So to say, Divine affinity and worldly décor are contrary to each other. It is the inborn characteristic of ‘zahid’ to remain dry, no matter to which religion zahid, may belong. The original meanings of the Arabic word ‘zahid’, is to be non-inclined, indifferent and desireless. Gentle hearts, please read carefully, what Quran has to say on this subject. It says:
“Ya ba’nee adama! Khoo’zoo zee’na’ta kum, inda kulli masjid’eun……. (7:31).”
O Mankind! It is false to believe that in order to follow God’s path, one must stay away from worldly comforts, beauty and pleasures. Worldly beauty and décor does not hinder from following the correct path. Obedience to God eventually resorts to settle for an enchanting world here and also in the life hereafter. So take advantage of these things. Eat, drink and be merry; but, thou shall not indulge or cross the limits set by His laws. For He likes not those who transgress.
In the very next verse, after this, what Quran has written, shakes and breaks the very foundations of the religious world. This verse ought to be reckoned as the last word on this topic. Quran officially announces:
“Kul mun hurr’ama zee’na’tulla hilla tee akh’raa’ja, lee ebaa’di’hee wut tayye’baa’tee min’ur riz’qee……………………. (7:32)”
O Messenger! Ask thou from these worshippers of religion, as to who has the audacity to downgrade and demean the attractive beauty and reject the edible things, those which Allah hath created for His people? In accordance with the physical laws, of this world, the décor and beauty is for one and all, regardless whether any person is a believer or a non-believer.
Just imagine, gentle hearts, and feel the intensity of this announcement, as to, “who has the audacity to downgrade and reject that which Allah hath created for His people?” These things have been created by Allah for His people. And these very creations are being preached to people, as scornful and repugnant, in religions. And that we must refrain ourselves from using them. Would this not be called coming parallel to God? Its implications are tantamount to standing next to Allah!
Enrichments of Paradise
To live this life, God tells, according to the dictates of Quran, shall lead us into paradise. A heavenly society in this world, which shall continue into heavens of hereafter. Quran further elucidates on this heaven. It explains the practical shape and form of heaven that shall exist in this world and gives us an allegorized version, of the Heavens after this life.
When we, gentle hearts, read and scrutinize the Quran, there is not a single feature of beauty which escapes from this heaven. Simply project in your mind’s eye this heavenly scenario, it explains in a unique charismatic manner, saying, “Jan’na tin tuj’ree min tahti hul un’har. By the sides of running streams, midst the growth of flora and fauna. Then it says, La ya’rauna fee ha, shums’aun wa la’zumha ree’ra (76:13), there will always remain spring season, neither too hot nor too cold.”
On the other hand, there will be, “Sofas of fine lustrous taste and curtains in silk; soft and delicate garments in floss to wear (18:31). Kitchenware and cutlery in gold and silver. Translucent shine of drinking tumblers. Bangles in gold and necklaces of pearls (76:15-16). In short, in this admirable living, wa fee’ha ma’tesh’ta hee’hil un fo’so, wa ta’luz’zul a’yoo’no (43:71) one shall find everything a person has desires for, and to cool his eyes. To the extent that fa hum fee rau’da’teyn’uuh’ba’roon, (30:15), in the lush green gardens, there will be music of fine taste. Truly speaking, the meanings of this Arabic word al-hub’ra’ta encompass grandeur and glory, radiance and beauty and all aspects of happiness and pleasure. It is this heavenly society that Allah promises in the world here, while the Quran explains it allegorically, on numerous occasions, concerning our future in the hereafter. Just think please, when grandeur and glory with beauty and taste are the gifts and rewards, for Muslim society, in response to their good deeds – How come the same rewards of God are being prohibited to use?
Status of Mankind
In order to understand the actual status of mankind, it is necessary, first of all to know the relationship between God and Man. This relationship is of co-partnership. In accordance with the sayings of the MessengerPBUH, Allah is the chief partner, whereas humankind’s role is that of an assistant partner. However, the relation between the two remains that of partnership. Whatever may happen, the culmination of Allah’s program in this world, shall be implemented only through humankind.
Now procreation is one of those characteristics of mankind, through which it reproduces its species. This trait of humankind is common with that of animals. Whereas God transcends and is above all this. Creativity is another one of the traits, from which the animals are exempt and excused. Creativity is that quality which human beings have the privilege of sharing it only with the Divine Being. God has proclaimed Himself as the ideal Creator. The words in Quran are, “Ahsan ul khaliqeen,” the ultimate of all creators. When He includes Himself as the supreme-most of all creators; needless to say, this acknowledgement means, there are other creators besides Him. And which species in this world, besides the Divine Omnipotent can it be, other than humankind? It is therefore inferred, it is this trait of ‘creativity’ which distinguishes humankind from the animal kingdom. This attribute is what a human partakes from the Divine Omnipotent. The only and important difference being that His creations are the ultimate and ideal. Hence any person who is devoid of creativity, is living this life on the animal level. He does not qualify to reach the human status.
In this world, the more one explores and accomplishes in unfolding the beauty in nature, the more he moves a step closer to God. Pursuantly, the achievements in the process of creativity are purging humankind from the contaminated or seemingly incorrigible elements that appear to exist in nature; thereby purifying him more and more. A good deed means that, which brings forth, discovers or adds to the beauty in nature, simultaneously, unfolding the beauty in one’s own self. It is these additions, in the beauty of nature, towards which our ideological poet signifies, in his poem of dialogues between, Man and God, wherein man says to God:
Thou created night, I created a lamp bright,
Thou created clay, I cut out a tumbler, say;
Thou created deserts, forests, mountains;
I created verdures, courtyards, & gardens!
(Please do excuse me, it was extremely difficult to re-create the dynamism and impact in English which the original words of this poem possess.)
The world history of cultures and civilizations is giving a standing ovation to mankind, on its discoveries in science and art. As far as art is concerned and particularly music, the contributions of messenger DavidPBUH are very significant. It was he who established Hebrew music; besides that he modified Egyptian and Babylonian musical instruments, in which Bur’but (a stringed instrument) is very famous. Torah, the book of Divine knowledge was revealed unto him. Every chapter of the Divine book has an introductory note, which tells us as to what type of music must be played, when reciting these scriptures. In the last chapter it says:
“While playing the Kur’naee (a musical instrument) you must sing the praise of Almighty. While playing Bur’but (another musical instrument) and blow-pipe, another type of praise must be sung. While dancing and playing on Tubla (drums), praise the Almighty; praise God in a high pitched voice with Gaan’jh (musical instrument). Praise God in melodious voice, while playing the Gaan’jh.” (Torah: page 616, published by ‘British and foreign Bible society, Lahore. 1966)
There are no two opinions, over the fact that Torah has undergone many alterations, during the course of time. Why we believe the above mentioned quotation on music can be true, is because Quran mentions musical sittings in the heavenly society, it can be surmised that messenger DavidPBUH must have enhanced the musical form of art. It is further confirmed in our own ahadith literature, the fact, that messenger DavidPBUH use to sing with instruments. The readers may kindly refer to, “Fatah al-Ba’ari,” by Hafiz ibne Hijr As’kalani.
In ahadith books, there is also mentioned an occasion, when once in the mosque, some Africans were dancing and Messenger MohammudPBUH along with Hazrat AyeshaRA was watching. We also find, the attitude that is commonly portrayed in ahadith books, of Hazrat OmarR that he had a very volatile temper. Caliph OmarR, it is mentioned, always walked in a frothy manner; his eyes always red with anger, a frown on his forehead and a rod in his hand. This, indeed, is a distorted projection of his image. In fact, he possessed a very sensitive heart and personified a sublimely fine taste of aesthetics. We shall mention about his delicate and fine taste of poetry later. As far as aesthetics is concerned, he was an ardent admirer of good music. Arab music, in those days, usually consisted of motivational war songs or soothingly melodious lyrics of camel riders, when caravans traveled through deserts. He was enchanted by these songs and many a times, he personally recited poetry with melody. Hazrat Abdul Rahman bin AufR mentions, once he called at his residence and heard Caliph OmarR singing in the manner of camel riders. Upon entering, Hazrat OmarR asked him, “Did you hear what I was reciting.” When he answered in affirmation, OmarR said, “In solitude, I usually sing as a commoner.”
Not only in solitude, it was his attitude in public also. Once when he was traveling with a caravan, he began to lyrically recite poetry. Those who were traveling with him, started to gather around, he immediately switched over to reciting the Quran. Each one of them backed away. He again began singing and again they all gathered around him, again he started reciting the Quran. Once again he saw them dispersing away. With a smile on his lips, he uttered, “Just look at the nature of these satan’s siblings – when I sing they gather around me, otherwise, when I recite the Quran they all run away!”
At another time, Hazrat OmarR, Hazrat UsmanR, and Hazrat ibne AbbasR were traveling and a coterie of shepherds came and joined them, in their travels. In a soiree, they requested a popular singer, Ruba Fehry, among them to hum a tune. He refused, taking the plea that Omar might object. The others told him to start singing, which he could always stop if OmarR disapproved. When he began to sing, OmarR did not say anything. On the contrary, he was delighted. By morning time, he asked him to end his singing, as it was now time to recall the Creator. The next evening again he was requested to sing for them, in the same style of camel riders. Hazrat OmarR was pleased in their company and charmed by his songs. The third evening when his songs sounded a little demeaning, OmarR asked him to abstain from these kind of songs, as priggish and negative feelings which create jealousy and narrow mindedness, are caused by degrading songs. From the above quoted examples, we can testify and can easily declare, how far music is justified and what type of music qualifies in the principles of Islam.
Messenger SuleimanPBUH had rare artisans, working for him in his rule. The Quran mentions about SuleimanPBUH , in the following words:
“Ya m’loo’na la’hoo ma’ya’shaa a’oo mim’a ha’ree’ba wa tama’see’la,” They constructed huge palaces, did sculpture work and made other fine pieces of art. The Arabic word, ta’ma’seel, contains meanings, both for sculpture as well as for pictures. Where paintings are concerned, there must not exist now, the slightest doubt, whether or not, they are endorsed by Islam. I have on purpose, added the word ‘now’ for the simple reason, that a few years back our renowned scholars, in Islamic jurisprudence, leave alone the fact, that having ones picture taken, they did not even approve of looking at paintings or pictures. As for sculpture works, recently, in the award given by the Saudia Arabian government to Mr. Maulana Maudoodi, one can see the portrait of late Shah Faisal in bas-relief, on the medal. In this case the matter goes beyond painting pictures, that we discussed above. Even on this topic we can quote, the event of OmarR, as an example, when his forces, after achieving victory, entered Qaisera. In the crystal palace, they observed here and there, rare specimens of sculpture works. Hazrat Sa’ad bin abi Waqas, took every precautionary measure of preserving these pieces of sculpture work, with the approval of OmarR.
Fine Arts is divided basically into four mediums of expression. Namely, sculpture, painting, music and literature. Before discussing further, we consider it important here, to elaborate a point mentioned in Quran.
Beautiful Names
As mentioned earlier, the Arabic word Hoo’sun (beauty) connotes, anything that is in balanced proportion and equilibrium. Whenever anything is off-balance, its beauty is diminished. On the other hand, when complementary or opposing elements are combined or composed in a proportionate manner, we are able to create beauty in them. In Truth, what are commonly known as Divine attributes, are contradictory in nature. Where we find God as all powerful, we also see the merciful attribute in Him. These complementary or contradicting attributes are balanced in such a proportionate manner, in the Divine being, because of which, in the Quran, these characteristics are collectively called, “Beautiful Names” (Asma’a ul Hus’na, 7:180) in the Quran. In fact, it means, these attributes exist in ideally balanced proportions.
Human being is also possessed with opposite characteristics, for example as – mind and matter. What actually is meant by a balanced personality, is when the body and mind of a person harmonize with each other. When the body (action) and mind (thought) correspond with each other, we call that a beautiful deed. In art, these proportions and subtleties of balance attain sublime heights. In any portrait painting, the slightest addition or subtraction, in the eyeball, can ruin the beauty of the whole painting. It is the same, in music also; a slight stretch or pause of a note can destroy the whole musical composition.
Balance
Quran says, when balance and proportion in these things is given the name of beauty, in order to enjoy them, we must also maintain balance and ratio. That slight bit of indulging beyond the limits, renders the same beauty into ugliness. As stated before, wherein is expounded: “O Messenger! Ask them, as to who has the audacity among them, to refuse the décor and beauty?” Quran allows us to enjoy, and in the same sequence, it also says: “Wa la tus’ri foo,” (7:31) but, thou must not indulge in them. “In’na ho la yo’hib’bul mos’re’feen,” for he loves not the transgressors. Indeed, to take pleasure in and enjoy their benefits is not forbidden. God only admonishes, when the limits are crossed.
It is this reality that I mentioned in the beginning of this discourse, in chapter Al-Kahf, in which is written: “In’na ja’ulna ma alal ard’dee zee’na tal’aah.” (18:7). We have created beautiful things on this land. “Lee nub loo waa hum ayee’oo hum ah’sa’noo aa’maa’la.” (18:7) So we may judge, who are those among them, that maintain balance in life in their deeds. It even ventures a step ahead and states: “Wa lilla’hil us’ma’aool hos’na, fudh’oho’biha,” (7:180) the Divine attributes are ideally balanced in precise manner, so that human beings may follow them in like manner, within human limits. “Wa’za rolla’zee’na yul’hi’doo’na fee usma’aa’ee’he,” (7:180) we must refrain and stay away from those, who only take His one attribute and linger on with it. For example, in Christianity, they have taken the ‘mercy’ characteristic to magnifying proportions, and forgot about his laws of retention and retribution. In this way, they not only have renounced their own individuality; besides, it has also created chaos in their society. This, in reality, is that intrinsic clause, which the altruistic Quran brings forth, if we want beauty.
In life, the stabilization of functional and beautiful characteristics can be understood, as for example, the food and air we consume in our bodies. If we cease to eat or breathe, our body will stop functioning. If we inhale polluted air or overeat, again we impair and damage our bodies. Only by embodying, the spirit and matter, in precise balance, it is possible to bring out the beauty in us. As, from the pen of Dr. Iqbal,
Divorce not the voice of warmth and passion;
It has shaken, many a cultures’ disposition!
Furthermore he goes:
Great taste is in the essentials, in vision, but;
If not profound in insight, does it mean anything?
A philanthropic spirit, mind, or poets’ aubade,
Of what use is that breeze, which deflowers?
Nations, in this world, do not rise in miracles;
What use is a skill, without a cutting edge?
What are Those Standards?
The most debated question is - what are those standards, by virtue of which we can measure, whether we have maintained balance in the stabilization of function and form? Obviously, this cannot be left on subjective choice. There are basic rules and standards in every department of science and in all areas of art; hence to have a balance in function and beauty, there are some basic principles and standards. These are known as permanent standards or values. “La tub’dee’lul kali’ma tull’la’he.” Meaning, these permanent standards have been laid forth by the Divine being and they shall never change.
If we are working within these set principles and standards, we remain in the paradigm of Islam, otherwise, when we trespass the standard parameters, we enter into forbidden territories. It is concerning these artists, who crush the delicate beauty, about whom Dr. Iqbal laments:
His songs with self indulgence, poison the air;
Singer! Whose conscience Truth will not bear.
These standards or criteria are preserved in the Quran, the Divine book of God, who is the Creator of function and form, of this universe. Being the Creator, He is aware of all the requirements of mankind. Now, as far as poetry is concerned, Quran, while talking about the MessengerPBUH tells us, “Wa’ma allum’naa’ho le sha’ra, wa’ma yumb’ba gha’eela’ho,” (36:69) we did not teach him poetry. The fact of the matter remains, poetry does not behove a messenger of God. It is unbecoming of a messenger to be a poet. It is therefore, more often than not argued, that Quran disapproves poetry. This point, in Quran, needs elucidation.
First of all, we must understand, when the benevolent Quran condemns poetry, it certainly does not mean, if something is explained in prose, then it is acceptable. When the same is interpreted in verse form, it is declared repugnant. Quran is not debating, on the type or form of narration. Quran, debates on the purpose of facts, which are debated in a poem. Hence the verse that I just quoted above, “We did not teach him poetry, neither poetry befits the character of the messenger of God”; after that Quran further explains, in the same sentence, “In ho’wa ill’la zik’roon’wa Qo’ro’aan num mobeeno.” (36:69) What have been revealed unto him are historical facts, that embrace the basic principles and values of life. In the very next verse, it still further explains, “Le yun zee,ram un kaa’na haeyya,” (36:70) so that, for those who have any spark of life and want to live, these standards may forewarn and keep them aloof from the destructive elements. The benevolent Quran, debates on historical grounds and pragmatic facts of life. Poetry, on the contrary, plays with feelings and leaves the person in solitude, dreaming in fantasy. The messenger of God, has a specific destination to reach in his lifetime. His each and every step, is directed towards that purpose. Neither any problems can come in his way, nor can any kind of personal temptations persuade him from his true path towards that destination.
(There are a couple of short poems here, in Persian, by Dr. Iqbal. The eloquent beauty and well expressed impact can only be felt by those who are well versed in that language. Converting them into English, would mean to trample on the soft petals of delicate flowers. I therefore request to be excused, as I shall not be able to do justice.)
This is the attitude in life, of the messenger of God, who invites all mankind towards the slow process of universal evolution. On the other side, the compassionate Quran describes the mental state of poets, in the following words, “Alum tara’unna fee kull’li wa den’yee he’moon,” (26:225) Ha
Fee Amanillah
Ali Bin Ali Alharbi (Al Madina)
-
SWasim
ART in Islam
Salam,
Thanks abshoeb. I prefer if you summarize your view pint for me.
There's is a trend of answering the questions with "referred material", which is not suitable or comfortable, everytime.
I would like to request to Dr. Shabbir to enlighten me with his opinion, too.
Thanks abshoeb. I prefer if you summarize your view pint for me.
There's is a trend of answering the questions with "referred material", which is not suitable or comfortable, everytime.
I would like to request to Dr. Shabbir to enlighten me with his opinion, too.
-
abshoeb
- Posts: 61
- Joined: Thu Dec 21, 2006 3:53 pm
- Contact:
ART in Islam
Salam
7:32 Say, "Who has forbidden the beauty and nice things Allah has brought forth for His servants, and the pure clean things of your choice?” Say, “Such things are for those in this world who practically believe in the Divine Laws. And on the Day of Resurrection they will be exclusively for those who attained Conviction.” We thus explain Our Laws for those who make good use of what they learn".
Fee Amanillah
Ali Bin Ali Alharbi (Al Madina)
7:32 Say, "Who has forbidden the beauty and nice things Allah has brought forth for His servants, and the pure clean things of your choice?” Say, “Such things are for those in this world who practically believe in the Divine Laws. And on the Day of Resurrection they will be exclusively for those who attained Conviction.” We thus explain Our Laws for those who make good use of what they learn".
Fee Amanillah
Ali Bin Ali Alharbi (Al Madina)
-
abshoeb
- Posts: 61
- Joined: Thu Dec 21, 2006 3:53 pm
- Contact:
ART in Islam
Salam
If you have gone through you would not have said. This is most beautiful artical written by Legandry Allama Pervez about Art my respected brother.
Fee Amanillah
Ali Bin Ali Alharbi (Al Madina)
If you have gone through you would not have said. This is most beautiful artical written by Legandry Allama Pervez about Art my respected brother.
Fee Amanillah
Ali Bin Ali Alharbi (Al Madina)
-
SWasim
ART in Islam
I did Fly through the article, and no doubt it has been formatted aesthetically sound.
I didn't want to go through the discussion based on the article, only as it stretches and limits the boundaries ,because itself fly through the dimensions of Quranic verses.
It is not that simple, again, as the cultural limits reflected through different Islamic civilizatios has already crossed the limits of decency.
We all know that th Arabian culture had been under the influence of the literary art, to which Quran itself was gifted as a great divine miracle .
Hadith shows that Rasulallah SAW. never admired the animal paintings, yet we know that ART is a subject of great importance thes days.
Ranging from the scientific and medical aspects to the graphics and animations used for creative and educational purposes have an unavoidable role in this high-tech society of the new world.
So , basicaly,art is being used and misused at the same time.
I still need to come to a conclusion!
I didn't want to go through the discussion based on the article, only as it stretches and limits the boundaries ,because itself fly through the dimensions of Quranic verses.
It is not that simple, again, as the cultural limits reflected through different Islamic civilizatios has already crossed the limits of decency.
We all know that th Arabian culture had been under the influence of the literary art, to which Quran itself was gifted as a great divine miracle .
Hadith shows that Rasulallah SAW. never admired the animal paintings, yet we know that ART is a subject of great importance thes days.
Ranging from the scientific and medical aspects to the graphics and animations used for creative and educational purposes have an unavoidable role in this high-tech society of the new world.
So , basicaly,art is being used and misused at the same time.
I still need to come to a conclusion!