Malaysiakini(http://www.malaysiakini.com)
(1) That which is not azan should not be broadcast, 24 January 2011
by Mohd Asri Zainul Abidin
I wish to comment on some of the bacaan (readings, recitations of Quranic passages), in addition to the azan, that is being broadcast through loudspeakers today, resulting in disturbance to the public. Such bacaan has confused non-Muslims who mistake them for being part of the azan (call to prayer).
Some are defending the practice of broadcasting the bacaan on the grounds that since it is the reciting of the Quran or zikir (devotional songs), such a practice ought to be held in high regard. They believe their uncompromising attitude in this matter represents 'the struggle to defend Islam'. I would like to comment on this as follows:
1. That which Islam instructs to amplify, is only the azan. Apart from this, there is no instruction to amplify anything else, to the point of causing disturbance to others.
In fact, such acts are forbidden by the Prophet Muhammad s.a.w. Furthermore, in Islam, care is taken regarding the tranquillity of others, with exceptions, if any that are permitted by Islamic law.
2. Although the readings of the Quran and zikir are excellent practices, we cannot force others to listen to our prayer recitations. Perhaps there are others who prefer to read their prayers themselves, or would like to recite during other times of the day. Or one may be ill, or may not be observing prayers at the time, for example a woman during her period, or non Muslims and so on.
3. Many non-Muslims are confused between the azan and readings of the Quran that do not constitute azan, that are being broadcast through loudspeakers.
They are under the belief that such recitations are instructed by Islam, and therefore get the wrong impression of Islam as a harmonious religion. Furthermore, the recitations are prolonged, while the actual call to prayer lasts no more than five minutes.
4. In truth, the Prophet himself forbade people from amplifying their readings of the Quran in mosques such that it would disturb others.
In the hadith of the Prophet, Abu Sa'id al-Khudri said : "When the Prophet once prayed at the mosque, he heard someone reciting the Quran loudly while the Prophet was at the place of worship.
“The Prophet then lifted the curtains (between them) and said, “Listen ye who supplicate to his God, let not these of you cause disturbance to others. Do not raise your voice in reciting prayers, above that of the others.” (Recorded by Abu Daud).
In this hadith the Prophet forbade the raising of voices in reciting prayers in the mosques that may interfere with other's prayers, or aggravate others. If this is so, what more amplifying through loudspeakers that may disturb those outside the mosque? There may be others with infants or who are ill, who may be disturbed.
A highly esteemed present-day scholar, Al-Sheikh Muhammad Salih al-Hadith Uthaimin commenting on this hadith once said: "We are witnessing today that which was described in the hadith (cited above). We are seeing those who are doing (what the Prophet describes) by conducting prayers using loudspeakers outside the mosque.
"If their actions cause grief to those around them, then they have sinned...they without doubt should avoid such actions that furthermore do not bring any benefit whatsoever, because one does not pray with those who are outside the mosque, but only with those who are within the mosque.
"So we remind our brothers, especially the imams in the mosque, not to practice this (using amplification). There may be those who have already prayed and have to sleep and rest, perhaps there are those who are ill who will be disturbed, or the mosque may be close to people's homes....
"In conclusion, this problem (may have aggravated neighbourhoods or homes) but brings no benefit whatsoever (to the devotee)." (Ibn Uthaimin, Riyadh al-Salihin Syarh)
Imagine, this statement was issued by a distinguished and senior ulama in Saudi Arabia, a country whose population is completely Muslim. What more for a (multiracial) country like ours.
5. Ulama of the past have also spoken on this matter, that recitations (other than the azan) are forbidden because they can disturb the general public.
Al-Imam al-Hafizd Ibn Jauzi (died 597H) said: "Amongst the tricks of Satan are those who mix up the azan with reminders, praise and advice. They have turned the azan into something jumbled.
"The ulama disapproves of all that is added on top of the azan. Very often we learn of people who get up in the middle of the night and serve up reminders and advice on top of the minarets.
“There are those amongst them who read the Quran so loudly that they disrupt the sleep of others and disturbs those who are conducting night prayers. All these acts bring dishonour.” ( Ibn Jauzi, Talbis Iblis, 159, Beirut: Dar al-Kutub al-'Ilmiyyah).
These prohibitions were made by ulama before loudspeakers were in existence; what more if they learn of the kind of loudspeakers we have today?
Therefore with this, Muslims ought to stop reciting through loudspeakers that may disturb those outside the mosque.
Adhering to this advice (not to use loudspeakers) is not a political issue at all, but merely following the instructions of the Prophet and at the same time preserving the image of Islam as harmonious.
Raising one's voice in prayer does not add to one's love towards Islam, but in fact creates misunderstanding amongst many quarters.
・The writer is former Perlis mufti. This letter was originally submitted in Malay.
(2) The azan and finding common ground in religion, 24 January 2011
by Kuo Yong Kooi
In traditional Theravada (Sri lanka, Thailand, Cambodia, Laos and Burma) Buddhism, there is an emphasis on the basic five precepts that has a lot in common with all other major religions. The emphasis is "I undertake the training not to" kill, steal, lie, commit sexual misconduct and take intoxicants.
Although these are rules laid down by the Buddha, Buddhist do not have a top down 'church' to enforce these rules. Those who are devout Buddhists strive to uphold these rules for our own peace of mind and spiritual well-being.
If we compare these basic five precepts with Islamic rules, pork being haram is not an issue to Buddhists who should be having mainly vegetarian meals so as not to encourage killing of animals in general.
If we steal, lie and commit sexual misconduct our conscience will not be clear and that will affect our quest to find peace of mind. The Buddha specifically stated alcohol and drugs in the category of intoxicants that cause heedlessness. As for modern science there has been lots of scientific studies to prove that drugs and alcohol do have long term effects on the brain.
So an Islamic state that forbids alcohol venues will do a lot of social good. In Western and developing countries that uphold the so-called concept of 'freedom' to use drugs and alcohol, social and wellbeing issues of their respective societies are highly affected.
Lots of hospitals in those countries are inundated with drug and alcohol related injuries both violent and accidental. Huge amounts of medical resources are regularly diverted to treat drug, alcohol and cigarrette related illnesses. Mental illness issues are also related to abuse of drugs and alcohol.
Gambling was not specifically mentioned in the Buddhist category of intoxicants; however an addiction to gambling ruins your life and your relationships with your family and friends.
If you are a casual gambler like a lot of Chinese who adopt the habit of playing mahjong to kill time; as a practising Buddhist, the religious perspective is that you are basically wasting your precious time. In this respect, the Buddha advises his disciples not to waste time and to practice Buddhism diligently, as life is short and the time of our demise is uncertain.
If one wants to further your spiritual practice in Buddhism, the Buddha advises his disciples to practice eight precepts that includes having no meals after noon, avoiding luxurious beds (that encourage sloth) and having no bodily beautification like make up, jewellery, and no entertainment like going to shows and listening to music.
These extra precepts are to encourage practitioners to live a more meditative and simpler lifestyle. In most monasteries in the Theravada tradition you are only allowed to drink juices or water after lunch, which is basically similar to 'puasa' after midday.
Most Buddhists are encouraged to spend some time in the monasteries once in a while during their lifetimes. It's compulsory in the Thai and Burmese traditions to send their kids to the monastery once as a young boy and later before marriage, to obtain some spiritual training.
The Thai limitation of the practice to boys is I believe merely a cultural phenomenon, the historic Buddha did ordain women as nuns at a time when women were the ownership of their husbands or their fathers. That was definitely radical during the Buddha's time.
The blissful moment of azan
When I was young, I used to hate the loudspeaker sounds of the azan. I probably automatically and sub-consciously adopted the vibes of the Chinese community's grouses about the noise issue.
I experienced a new perspective when I underwent some temporary Buddhist monk training in Southern Burma in 1997 were there also exists a minority community of practising Muslims. After having practised five to six months sitting in meditation five times a day in the monastery, my mind had experienced great peace.
There were many early morning hours when I was awake and meditating in my hut, and as the Muslim call for prayer began, I experienced tremendous peace, more bliss than the normal peace that I experienced daily.
It was an uplifting one and it complimented my meditation. From then on, my mind has turned to liking and looking forward to the early morning azan. I do not know the meaning of the words and I am sure the Malaysian azan are as soothing as the Burmese ones, but somehow the peace in my mind blends in harmonously with that sound of the call to prayer.
If we have been busy and tired, we can easily get frustrated and angry at everything around us. That is the nature of the mind. The Buddha's teaching is about embarking on an inward journey into our mind and trying to understand the nature of our minds.
If we are not experiencing peace within ourselves, there will always be something to blame. The teachings ask us to rearrange our perspective internally for if we arrange the world outside to suit our desires and wants, then we are deluded and full of the concept of 'self' (that Buddhist practice trains one to rid).
The perspective of "that prayer sound is horrible" was instilled onto me by the society around me as a child, but after experiencing endless days of peaceful moments internally, my perspective has changed.
So if you feel frustrated and angry at those call for prayer sounds, please ask yourselves have you been practising diligently like our Muslim counterparts?
If we have been engaging in karaoke singing and drinking into the late hours of the evening, I assure you the azan will be a torture in the early hours of the morning. But if we have been meditating deligently and seriously embarking on a simpler spiritual lifestyle, the call for prayer can even be an incentive for us to wake up and practice more, to search for more peace in our hearts.
・Kuo Yong Kooi is a Buddhist monk.
(3) Jakim: No need for azan guidelines, 25 January, 2011
Malaysian Islamic Development Department director-general Wan Mohamad Sheikh Abdul Aziz sees no need for a guideline on azan to be issued to mosques and suraus across the nation.
"There is no need for azan guidelines, in view that Islam is the official religion of the country," he told Malaysiakini in an emailed message.
He was responding to calls from several quarters for a guideline to be issued on standard azan practices because of confusion on its practice in Malaysia's multi-religious landscape.
Proponents of an azan guideline contend that such a ruling would help avert problems in the future.
The azan issue became controversial after a local resident complained to the Prime Minister's Office, alleging that the call to prayer at the Al Ikhlasiah Mosque near his house in Pantai Dalam Kuala Lumpur, was too loud and requested that the volume be reduced.
His complaint sparked a ruckus when several NGOs gathered at the mosque and burned an effigy representing the complainant, to express their displeasure at his request.
The complainant, lawyer Ng Kian Nam, who had since apologised over the matter, said that he was not able to differentiate between azan and morning sermons.
It was the volume of the morning sermons that he wanted reduced, not the azan, he claimed.
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