• Silk: Men wearing material similar to silk
In the north eastern part of our sub-continent, people wear a particular type of clothing in winter woven from the thread made out of cocoon of a worm called Endi. The process of obtaining the thread is the same as that of obtaining silk thread from the silkworm. Unlike silk, Endi cloth is worn by men and women as winter clothing for all natives, rich and poor. We have been told that we cannot pray wearing Endi clothes unless the material is mixed with a large percentage of cotton. Please comment.
Whoever has given you this ruling is certainly mistaken. Islam does not forbid the wearing of material woven with the thread made by any type of worm with the exception of silk which is forbidden to men only. The analogy with silk on the basis of how the material is woven or obtained does not hold. This is due to the fact that when the Prophet wanted to make the ruling concerning silk clear, he took silk in one hand and gold in the other and said: "These two are forbidden for the men of any nation, permissible for women." It is highly significant that the Prophet started his statement by saying: "these two". This means that the ruling applies to those two particular substances. It cannot be extended to a third substance, because of the definitive nature of the Prophet's statement. What we should realize is that the Prophet was able to express any new thought he wanted to convey. His words were always precise and his meaning clear. Therefore, if any substance was to be added to gold and silk with regard to their permissibility or prohibition, the Prophet would have pointed it out. He could have said silk and similar materials, or silk and material that is obtained from similar worms. But he chose to say "these two substances," which means that the ruling applies only to them.
In the same vein, there are metals which can be used for jewelry and which perhaps are more expensive than gold, such as platinum. Wearing a platinum ring is not forbidden for a Muslim man although it may be more expensive. [Similarly, white gold is forbidden for Muslim men to wear because the ruling is for gold, without reference to its color.]
I intend to study medicine in a European or American university, but I also have a strong desire to become a heavy metal singer or a pop singer. As I am a Muslim, I will not sing in clubs or discotheques. Nor will I drink or get involved in any of the practices which are clearly forbidden in Islam. I will continue to observe my Islamic duties, and will make much of my singing for charitable purposes. Some people suggest that I will still be making a sin if I do so. Please comment.
Scholars differ with regard to how singing is viewed in Islam. Many say that it is permissible while others say that it is undesirable or discouraged, and still others view it as forbidden. People who have a very strictive view of singing, repeat some sayings which speak of certain punishments to those who listen to singing. Such sayings, or those of them which are attributed to the Prophet, lack in authenticity.
It is perhaps the weightier opinion that singing is permissible. It is the view of many scholars in the Hanbali school of thought.
To start with, singing is a natural tendency of human beings. People like a melodious voice and a pleasant tune. When the words which are sung have a beautiful and decent meaning, it is enchanting to listen to them. When we add this to the fact there is no clear statement by the Prophet which can be construed to forbid singing, we are bound to conclude that the view which permits singing is weightier.
Having said that, I must add that Islam does not encourage that singing becomes institutionalized in the sense that there are places which people may frequent in order to listen to songs, as happens in clubs and discotheques. Frequenting such places is strongly discouraged.
I commend your attitude in seeking to know the Islamic view of what you have in mind before actually doing it. This is the proper attitude of a Muslim, especially when he is embarking on something on which the Islamic view may not be immediately clear to him. I also recommend your resolution to abide by Islamic teachings and not to commit any of such practices which Islam forbids. But I still have a number of points to make in connection with what you intend to do.
I should perhaps start with explaining a principal Islamic legislation which has a far-reaching effect. This concerns lawful matters, where the verdict is changed, when the practice of such lawful matter leads to something unlawful. When there is a strong likelihood that a person gets involved in something which is in itself permissible, then we tell him that the permissible matter is no longer permitted to him because it leads to doing what is forbidden. This principle may work at individual or community levels. The permissible practice may not generally lead to anything forbidden, except in individual cases. In such a situation we say that it is forbidden to those whom it leads to do what is sinful.
I have pointed this principle out in order to ask you to consider your position after you have become a famous singer. Will not there be a strong temptation for you to sing in parties or clubs or dancing places? Will you be able to resist the inevitably numerous attempts by agents, friends, and admirers who will try to get you to change your resolution, offering in return large amounts of money, or prestige, or both?
You have also to consider the effects of your singing on your audience. If you become a pop star and produce records that have a strong appeal to teenagers in a permissive Western society, do you not think that you also bear some responsibility of what may take place in their clubs and discotheques when they dance to your music? You may not be there singing to them, but your records will be played. Moreover, can you escape them when they hunt you at your house, in your hotels and wherever you go?
You may say that it is your firm intention not to have anything to do with all that. It may be so, but we have an important principle in Islam, which tells that it is always better to avoid any gray tea which may lead to something forbidden. The Prophet says that
"What is permissible is clear and what is forbidden is also clear. In between, there are some matters which are rather doubtful. He who avoids what is doubtful makes sure of staying within the bounds of his faith. He who falls in them will fall in sin. He is just like a shepherd who takes his sheep for grazing close to a restricted area: he is very likely to overstep its boundaries. Every king has a protected area of his own. Allah's protected area is that made up by what He has forbidden."
This Hadith gives you very clear guidance Do not go near what is forbidden lest you may fall in it.
If I have a son of your age and he expresses to me the same desire as you have expressed, I am clear in my mind what advice I will give him. I will say to him that he may take up singing as a hobby which he practices himself, at home, or with his closest friends. But I will strongly discourage from taking up singing as a career. The risks are too evident to be ignored.
Could you please give some examples of cardinal sins in Islam. I had thought that actions could have only one of several rulings. Some people say that some sins are more serious than others. Could you please explain.
There are five verdicts which could be pronounced on most things or actions. An action could be required (as a duty), recommended, allowed, discouraged or forbidden. It is possible that the same action could have any one of the five verdicts in different situations. Thus, telling a lie is normally forbidden, but it can be only discouraged if there is some benefit to gain by it, without causing anybody any harm as a result. It can be allowed in a family situation when it is calculated to avoid any problems in the family without cheating anyone. I will give you a clearer example: Take the case of a man who gives his parents regular financial help, but his wife always objects to that and creates problems for him when she knows that he has given them a generous contribution. If he has given them a sum of money which would cause her to be angry when she knows, and he mentions a much smaller amount in order to avoid family friction, then that is allowed. The point here is that he has dispensed with his money in a very good cause and the aim of his misinformation is simply to avoid friction in the family. His wife will come to no harm as a result of receiving the wrong information. That is acceptable.
On the other hand, telling a lie may be recommended or even required if there is a definite gain to be achieved, for the Muslim community. Suppose a Muslim is questioned about the position of the Muslim army in time of war and he fears that the information he would give might be useful to the enemy, he may be duty bound to give false information in such situations. Certain sins are certainly much more serious than others. Associating partners with Allah is the most cardinal of sins. Adultery is more serious than fornication and theft incurs a much more severe punishment than drinking or gambling. Perjury is a very serious crime. Generally speaking, sins which affect others, or the society at large, are more serious than personal actions.