ENDLESS BLISS FASCICLE-4

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Waqf Ikhlas publications Endless Bliss Fascicle-4 http://www.hizmetbooks.org pronounced with 'Ze', it means, 'My Rabb is my enemy', and the salat (namaz) is broken." A Muslim who reads and learns the Qur'an al-karim transliterated into Latin characters will hardly be able to distinguish these three consonants, and, therefore, his salat will not be sahih. It is not permissible to transliterate the Qur'an al-karim into the Latin characters. This is noted in the chapter on Najasa in Ibn Haitami's Al-fatawa' Al-kubra and in the fatwa on page 62 of the book Al-Hady al-Islami published by Al-Jamiat al-Islamiyya in Libya, in 1966. A fatwa on this matter in the 1406 [1985] issue of the monthly periodical Al-muallim published by the professors of "Bakiyatus-salihat" madrassa which is one of the great madrasses of the hundreds in India. A copy of this fatwa is written in the book of khutba titled Al-adillat-ul-kawati published by Hakikat Kitabevi in Istanbul. The Qur'an al-karim recited on the radio or through a loud-speaker, like the Bibles and Torahs of today's Christians and Jews, is not the Word of Allahu ta'ala. It is written on the 115th page of the book Al-Hadiqa that it is not permissible to insult or show contempt for, to ridicule or to read or to listen to the Divine Books that have been abrogated by Allahu ta'ala and the texts of which have been altered by man. For example, it is kufr to make merry by listening to the Qur'an alkarim or Mawlid on the radio in public houses, gambling-rooms, playgrounds, or in places where sins are being committed. And those who cause kufr become kafirs. There may be those who listen reverently to the Qur'an al-karim or Mawlid on a radio and cry as a result of being touched by the naghma (melodious voice) of the qari' (reciter). The beautiful voice and the naghma influences the nafs of the sick-hearted; it nourishes the nafs, and the nafs makes the person cry. However, reciting the Qur'an al-karim is a sunnat, and it is a basic rule in fiqh that a sunnat which brings about a haram or even a makruh should be abandoned. Therefore, it is better not to recite the Qur'an al-karim or a Mawlid on the radio. Nevertheless, it is necessary to broadcast the human word on the radio about the teachings of Islam and the soulnourishing words of the Ahl as-Sunnat 'ulama', which fill with admiration the learned minds of the world. Such broadcast (and publications) are certainly very useful and very blessed. Question: It is true that the sound on the radio is not clear when tuned to the radio stations in far countries. But, the reception from a local radio-station is perfectly similar to that of the qari.' Besides, the meaning also is clear. Would such a sound heard from a radio- receiver, a taperecorder or a loud-speaker still not be regarded as the Qur'an? Answer: Scientifically speaking, the sound heard from a radio-receiver is neither aqs as- sada (reflection of sound) nor naql as-sada (transmission of sound). Naql means transmission or the transfer of the sound itself without any transformation. For example, heat may be transferred by conduction as well as by radiation and convection. An iron rod conducts heat without transforming it. Heat is conducted from one iron crystal to the next one and thus from one end of the rod to the other. The voice of the reader is heard by transmission, that is, Naql as-sada, by the people within earshot. The vocal chords in the larynx in the throat become tense and the air blown from the lungs sets them (the two fleshy chords) into vibration when we talk. Vibrations of these chords set into vibration the air molecules surrounding them, and this vibration is transmitted by other air molecules to our ears, and thus we hear the voice of someone talking. Sound propagates in the form of spherical pressure waves in air. Air transmits sound; it does not travel (or carry sound) itself. Sound travels 340 meters per second in dry air. Water molecules also conduct sound. Velocity of sound in water is about 1500 meters per second. Solids transmit sound much faster. The velocity of sound in steel and glass is approximately 5000 meters per second. Page 169 of 181
Waqf Ikhlas publications Endless Bliss Fascicle-4 http://www.hizmetbooks.org Sound waves propagating in air or water change their direction when they hit a solid smooth sur face like a wall or a rocky cliff. The reflected waves give a second sound of similar qualities. This second sound is called aqs as-sada or "echo." Although the reflected sound, the echo, is similar in quality to the original sound, it has been stated that it is not necessary to perform sajdat at-tilawat (to prostrate) when one hears the echo of an ayat as- sajda even if one understands the ayat clearly. That is, the echo of Qur'an is not the Qur'an al-karim. This sound is not called the Word of Allahu ta'ala. The voice on the radio is neither the naql (transmission without transformation) nor even the aqs (echo) of the voice of the qari.' It is a sound different from and only similar to the voice of the qari.' looking at the reflections of women in a mirror or water, or the pictures of women on paper or a screen is not the same as looking at them directly. The sound that reaches the microphone is no longer a sound wave when it is converted into, first, electrical impulses and then into electromagnetic waves. The sound heard from the radio is a reproduction through an inverse process: the electromagnetic waves received by the antenna of the radio-receiver are converted into electrical impulses and then into a new sound. A loudspeaker is defined as an apparatus that converts electrical impulses into audible sound waves. (See, for example, the French dictionary Larousse for hautparlour.) How can a transmission of the Qur'an al-karim which involves transformations or conversions into another sound be called the Qur'an while even an echo of the Qur'an is not? Question: The voice on the radio is not the voice of the hafiz qurra', as proved scientifically, but it is still completely similar in all its harmonics. And the meaning is not distorted, either. Why should it not be permissible to listen to it? Answer: Something similar to something else is not that thing itself. For example, brass bracelets may be similar to gold ones, but they are never the same; brass does not count as gold. The sound from a radio-receiver or a loud-speaker may be very similar to that of the qari', but it is not the human voice. It is a metallic sound. Its quality, pitch, volume and harmonics are different. The picture of a woman may be very similar to her, but it is never the woman herself, nor is it something which has a connection with her. This is why it is not haram to look without desire at the 'awrat (private parts) of a woman in her picture, while it is haram to look at her very body. Nevertheless, because the picture of a woman is like her, it is makruh to look at the picture. Similarly, it is necessary to respect the like of a respected being because of its close proximity, even if it is not the same. It is written in valuable books that it is kufr to recite the Qur'an al-karim accompanied with instrumental music, like the kafirs' singing hymns in a church with organ music. Please see the fortieth chapter in the second part of the Turkish version. It is kufr also to profane in this manner the Qur'anic recitation on the radio or through a loud-speaker, which is very similar to the Qur'an. If the Qur'an al-karim is recited without any instrumental music, and if it is recited with tajwid on the radio just for a few minutes after hours of music and other shahwa-inciting programs, and then the usual sinful broadcasting starts again, this case is similar to that of people in a fisq majlis with gambling, drinking, playing and immodestly dressed women reciting some Qur'an al-karim in an interval between the haram; it is a sin. In the commentaries of Multaqa, it is written: "It is a sin to say tasbih, tahlil, dhikr, takbir or to read hadith, fiqh and the like in a gathering of debauchery or to those who profane." The reason for this is that our Prophet (sallAllahu 'alaihi wa sallam) forbade reciting the Qur'an in such gatherings or without proper reverence. For example, in the book Kimya-i saadat, it is written, "Rasulullah (sallAllahu 'alaihi wa sallam) went to Rabi bin Su'ud's house. Small girls were playing tambourines and singing in the house. They stopped singing [and playing tambourines], and started lauding Rasulullah. 'Do Page 170 of 181
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