When I hear and listen to the Quran being Recited or hear and listen to the Islamic o

I believe it's only musical instruments that can be considered forbidden.

(Although I should mention that I am one of the few members on this forum that considers them allowed, so you might want to wait for a response from someone else... )

format_quote Originally Posted by truthseeker63

When I hear and listen to the Quran being Recited or hear and listen to the Islamic or Muslim call to prayer for some reason I think it sounds like singing and I tought music and singing was haram in Islam am I wrong are they not singing I think it is beautiful ?

Peace,

It's reciting and it's meant to be beautiful.

format_quote Originally Posted by truthseeker63

When I hear and listen to the Quran being Recited or hear and listen to the Islamic or Muslim call to prayer for some reason I think it sounds like singing and I tought music and singing was haram in Islam am I wrong are they not singing I think it is beautiful ?

some mu'azzins go crazy and over the top... I thing they should not be allowed to do the azaan.

Ibn 'Umar was once approached by a man who said, "I love u for the sake of Allaah."
Ibn 'Umar replied, "I hate u for the sake of Allaah!"
The man said, "Why?"
So Ibn 'Umar said, "When u give the adhaan u prolong the vowels too much."

Sad to say that the MAJORITY of mu'azzins do this...

format_quote Originally Posted by Tyrion

I believe it's only musical instruments that can be considered forbidden.

(Although I should mention that I am one of the few members on this forum that considers them allowed, so you might want to wait for a response from someone else... )

Not to get into a debate here, but according to Imaam Aboo Haneefah, he who listnes to music, his testimony (in court or elsewhere) is rejected.
According to Aboo Yoosuf (his student), one doesn't need permission to enter soneonbes house if u hear music coming from inside it...

Plus, bukhaaree has the hadeeth which shows that the prophet9saw) forbade it... some ppl say it is mursil, it is not, but arguments sake, even if it is, ibn hajr has a book titled, "connecting the chains" where he finds connected chains for all these (so called) mursal hadeeths...

^Just my 2 cents.... *smile*

When I hear and listen to the Quran being Recited or hear and listen to the Islamic or Muslim call to prayer for some reason I think it sounds like singing and I tought music and singing was haram in Islam am I wrong are they not singing I think it is beautiful ?

But singing u try to understand .....its aim(i mean the song)...never to forget that a "singer is not a song"
and because yu had never tried to grasp those recited and that call how could you be absorbed similar to when you hear a song like
a chair is not a chair
if nobody to sit on it?
><><>
you may read surat shu araa, and find the truth of you are a seeker of.
>>>>>>>>>>>>>>>>>>><<<<<<<<<<<<<<<<<<<<>>>>>>>>>
(26:224) As for the poets, they have.the erring people to follow them. *142
*142 That is, the people who follow and accompany the poets, are wholly different in, their characteristics, habits and temper from those who follow and accompany Muhammad (upon whom be Allah's peace). The difference between the two groups is so obvious that one group can be easily distinguished from the other. On the one side, there are the people who are characterised by the high seriousness, civilized and gentle behaviour, righteousness and fear of God, sense of responsibility and a high regard for the rights of others; people who are fair and just in their dealings, . who do not utter a word except in the cause of goodness, who have a high and pure ideal before them, which they pursue with single-minded devotion and for whose attainment they expend all their energies and capabilities. On other side, there are the people whose only pastime is to portray erotic scenes of love and wine-drinking, mocking and jesting, satirizing and eulogizing, or to arouse feelings of hatred and enmity and vengeance against others, or to describe charms of unchaste women to the brothel or of chaste ladies in the houses, only for the sake of pleasing the people and winning their applause. From the crowds who throng the poetic sessions and follow the "famous" poets, one cannot help forming the impression that those people are free from every moral restriction, who have no object in life except to gratify the lusts of the flesh like animals, and who have no idea whatever of the higher and nobler ideals and ends of life. The person who cannot see the obvious difference between the two types is indeed blind. But if in spite of seeing and knowing the difference, only for the purpose of suppressing the Truth, he says that Muhammad (upon whom be Allah's peace) and his Companions are no different from the poets and their followers, he is not only a liar but has also transgressed all bounds of modesty and decency.

أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ ﴿26:225﴾
(26:225) Do you not see that they stray aimlessly in every valley? *143
*143 That is, they follow no fixed pattern for their thought and speech. but wander aimlessly in every valley. Every new impulse makes them take up a new theme regardless as to whether it has any truth in it or not. Under one momentary impulse they would start uttering wise things; under another they would give expression to filthy and base feelings. If they felt pleased with somebody, they would exaggerate his praises, and if they felt offended by him, they would condemn him and run him down to hell. If they had a selfish motive, attached with somebody, they would feel no hesitation in giving preference to a miserly person over a generous person and to a cowardly person over a gallant person. On the contrary, if they felt displeased with somebody, they would not feel any shame in blotting his character and ridiculing him and his ancestors. That is why, one can tied God-worship and atheism, materialism and spiritualism, morality and immorality, piety and filthiness, seriousness and jesting, eulogy and satire expressed side by side in the poetry of one and the same poet. A person who is aware of these well known characteristics of the poets cannot reconcile himself to charging the recipient of the Qur'an with poetry, whose every discourse and word is clear and precise, whose objective is clearly defined, and who has never in his life uttered a word deviating in any way from the path of truth, righteousness and virtue.
At another place in the Qur'an, it has been stated that poetry is not suited to the temperament of the Holy Prophet: "We have not taught him poetry, nor dces it suit him." (Ya Sin: 69). And this fact was fully known to the people wao had any personal acquaintance with the Holy Prophet. Authentic Traditions show that he could not recite a complete verse from memory. If ever during conversation he remembered of a good verse of some poet, he would recite it without much care and regard for its metre and order of words.
Once Hadrat `A'ishah was asked whether the Holy Prophet ever made use of poetic verses in his discourses. She replied that he hated poetic verses the most, though sometimes he would recite a verse of a poet of Bani Quais, but in so doing he would unconsciously change the order of its words. When Hadrat Abu Bakr corrected him, he would say, "Brother, I am not a poet, nor composing poetry is my object. " Arabic poetry abounded in themes of sex and love romances, winedrinking, tribal hatreds and feuds, ancestry pride and vanity and made little or no mention of pure and noble themes. It was so saturated with falsehood, exaggeration, false accusations, undue praise , vanity, satiric invectives, jesting and polytheistic obscenities that the Holy Prophet once remarked: "It is better that the interior of one of you be filled with pus than with poetic verses" However, if there was something good in a verse, he would appreciate it, and say, "Some verses are based on wisdom." When he heard the verses of Umayyah bin Abi-Salt, he said, "His verse is a believer but his heart a disbeliever." Once a Companion recited a hundred or so good verses before him, and he went on urging him to recite more.

وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ ﴿26:226﴾
(26:226) and say that which they do not practise: themselves. *144
*144 This characteristic of the poets was just the antithesis of the Holy Prophet's conduct and practice. Everybody knew that the Holy Prophet said what he practised and practised what he said. The fact that there was complete conformity between his word and deed, could not be denied by anybody. On the contrary, everyone was well aware that the poets said one thing and practised just the opposite of it. For instance, they would express noble themes of generosity, indifference to worldly wealth, contentment and self-respect in their poetry, but, in practical life, they would turn out to be extremely stingy and cowardly, avaricious and selfish. They would find fault with others on trifles, but would themselves be involved in grave moral weaknesses.

إِلَّا الَّذِينَ آَمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللَّهَ كَثِيرًا وَانْتَصَرُوا مِنْ بَعْدِ مَا ظُلِمُوا وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ ﴿26:227﴾
(26:227) save those who believed and did good works and remembered Allah much, and when they were treated unjustly, they only defended themselves (and did not show vindictiveness) *145 .And the iniquitous people will soon come to know what punishment awaits them. *146
*145 Here those poets have made an exception from the general reproach, who possess the following four characteristics:
(1) They should be believers in Allah, His Prophets, His Books and the Hereafter.
(2) They should be pious in practical life and not sinners, nor free from moral restrictions to say whatever they like.
(3) They should be remembering Allah much in their day to day lives as well as in their literary work. It should not be so that their personal lives reflect God-consciousness and piety, but their poetry is replete with themes of debauchery and lusts of the flesh, or that their poetry is full of serious themes of wisdom and God-consciousness, but their personal lives are devoid of any trace of the remembrance of Allah. As a matter of fact, both these states are equally despicable. A good poet is he who is Godconscious in his personal life and whose poetic talent and skills also are devoted to the advancement of the way of life followed by the God-conscious, God-fearing and God-worshipping people.
(4) They should not satirize others for personal reasons, nor take vengeance on others on account of personal, racial and national prejudices, but when they are required to support the truth, they should use their literary powers like weapons of war against the unjust and treacherous people. It does not behove the believers to adopt a humble, supplicating attitude against injustice and oppression. Traditions show that when the unbelieving and mushrik poets raised a storm of false accusations against Islam and the Holy Prophet and spread the poison of hatred against the Muslims, the Holy Prophet urged and encouraged the poets of Islam to counter attack them. Once he said to Ka`b bin Malik, "Satirize them, for, I swear by God in Whose hand is my soul, your verse will be more effective and damaging for them than the arrow. " Likewise he said to Hassan bin Thabit, "Deal with them and Gabriel is with you". And, "Say and the Holy Spirit is with you." Once he said, "The believer fights with the sword as well as with the tongue. "
*146 "The iniquitous people": The people who out of sheer obduracy calumniated the Holy Prophet of being a sorcerer, poet and a mad and enchanted man, in order to defeat lslam, and to confuse the other people and distract them from his message and invitation.

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