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« on: Aug 12, 2010 08:56 PM »


New song:  Healing

Dunno if it's Ramadan or whatever but it made me cry  :'( Looks like it was filmed in Cairo too, I recognize Al-azhar park!

ws


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« Reply #1 on: Aug 13, 2010 12:17 AM »

It's not Ramadan. This song would affect anyone with a soft heart.

Sami Yusuf knows how to show small acts of kindnesses, love and the mercy between family members and even total strangers in such a beautiful way... and his voice is so other-worldly.
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« Reply #2 on: Aug 13, 2010 12:45 AM »

*SPEECHLESS* 


Well, almost . . .

That was indeed touching, amazing - what beautiful imagery and yes, his voice . . .


Thanks so much for sharing Sr. Jannah


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PS When I played his classic, lovely song "Mother" for my mom once recently ----------------> tears. He really knows how to strike that cord deep down inside.

The Believers, men and women, are protectors one of another:  [9:71]
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« Reply #3 on: Aug 13, 2010 05:42 AM »

Wcoastbaba I think if I saw this video years ago I'd be inspired to enter the health /medicine field. InshaAllah you guys have made the right choice Smiley
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« Reply #4 on: Aug 13, 2010 05:47 AM »

Wcoastbaba I think if I saw this video years ago I'd be inspired to enter the health /medicine field. InshaAllah you guys have made the right choice Smiley


haha, yeah, I felt proud when I saw this video. I'm glad you picked up on it. It actually made me want to work harder. You know that brother, whose video's I've posted talking about the Beloved Acquaintances? He keeps telling me (via YouTube PM) that I can do great things for the community/Islam once I finish and start working, so hearing that also make me realize the position I'm in and what I can do if I succeed.

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« Reply #5 on: Aug 17, 2010 03:12 AM »

In case anyone didn't know, as he did last year with "Come to Me" this song, "Healing" is also avalible for free download here: http://www.samiyusufofficial.com/healing/


Enjoy!

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« Reply #6 on: Aug 17, 2010 08:04 AM »

JazakAllah khair Jannah sis ..and WCoastBABA ...

beautiful! mashaAllah
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« Reply #7 on: Aug 25, 2010 08:08 AM »

salam,


Sami Sings for Pakistan



Another amazing single by Sami... what a long way he has come from hanging out in the bazaar at isna Smiley i still remember the first review i wrote about him when no one knew who he was!!


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« Reply #8 on: Aug 25, 2010 03:36 PM »

mashAlalh I have the one for Pak posted in my wall. very deep/sweet
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« Reply #9 on: Aug 26, 2010 07:09 AM »

I like his voice
I lovvve the messages he convey
And I like his looks too Grin ummm um more then like actually Wink Wink
PERIOD

But with all that he is making a lot of money. The moment one thinks of that all the goodness tends to fade out and u just see a commercial, money minded singer, using islam for his purpose (of making money and fame) and doing actually what is quiet controversial in Islam (use of music). 'Healing' promises a part in charity if you purchase it. But why should u buy a music album to do charity Huh?
As a commercial singer he is marvellous........but behind the facade of a good, compassionate, kind-hearted, dutyful muslims he looks like a complete hypocrite  Lips Sealed( his die hard fans are going to charge me with blasphamy).
Well Allah knows best.
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« Reply #10 on: Aug 26, 2010 08:51 AM »

And I like his looks too Grin ummm um more then like actually Wink Wink

He's married sister... with a baby too I believe Smiley

Quote
But with all that he is making a lot of money. The moment one thinks of that all the goodness tends to fade out and u just see a commercial, money minded singer, using islam for his purpose (of making money and fame) and doing actually what is quiet controversial in Islam (use of music).

I doubt very much that he is a rich superstar or whatever. He comes from a very musical family and is very into musical composition, instruments, sounds, etc. He even studied at a special music school for a number of years. Use of music is controversial no doubt. But he's not the type to "use islam" for the purpose of making money. He could have just as easily become a normal rockband singer or whatever, but because he is a devout Muslim he did not choose that path. He chose to become a nasheed singer and take his talents and use them to spread messages of dawah. There is no denying his sincerity. Watch any interview of his, or read his website messages or lyrics to his songs.

Quote
'Healing' promises a part in charity if you purchase it. But why should u buy a music album to do charity Huh?

This is a way to promote people into doing charity and bring publicity to a certain cause. He didn't have to give any of that at all. He could have kept all of it himself and kept silent on political issues.

Quote
As a commercial singer he is marvellous........but behind the facade of a good, compassionate, kind-hearted, dutyful muslims he looks like a complete hypocrite  Lips Sealed( his die hard fans are going to charge me with blasphamy).
Well Allah knows best.

I think you should be careful what you say. To accuse someone of being a hypocrite is not a good thing. Especially when you don't know him.  Just because someone is in the public eye does not mean he is a hypocrite.

I know people who have met friends of his and have known him personally. He went abroad solely to learn Arabic and improve his Deen. He married a very good convert wife. And so on. He is not the type of person to judge anyone so we should not judge him.
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« Reply #11 on: Aug 26, 2010 10:48 AM »

sr jannah you could have read my very last sentence before tumbling over your last para " Advice Bucket" on me. I know my Islam enough to not slime other people. There is a difference between the use of "looks like" and "is".
 I have points to counter all the points you said but who wants to bother with a long running debate about another person........
'
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« Reply #12 on: Aug 26, 2010 03:02 PM »

Assalamo elikuim

The above discussion got me thinking , is it wrong to sell Islamic knowledge, books, lectures,  nasheed or charge for Sunday Schools, Islamic schools? Should they be free ? Then what about the family of people who are providing these services, producting Islamic stuff, how do they feed their family? Should then no body or only very rich who can afford time without being worried about feeding their family, be responsible/producing Islamic knowledge or alternatives to mainstream music ?
If we buy regular music , is it not fair to buy nasheeds etc also? Time , money,resources (forget about niyya to do something for ummah) have been spent to produce these too?

Wasalam
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« Reply #13 on: Aug 27, 2010 10:58 PM »

I'm not going to add the discussion on Sami - but I do like his songs.

Sis tq - though I have both this song and last years free download, I do purchase anasheed CD's when I can. During my recent London trip, i bought two CD's from Zain Bhika, who as a lovely voice and great messages in his songs. We are obliged to follow certain rules with businesses of course and I have tried to stop downloading music (as that violates the principles of Islam when it comes to reimbursing someone for their work, regardless of medium).

I mean, Br. Sami is willingly giving us the free songs, but in terms of the other albums, etc, yes, I think we should pay if we want to have them in our possession.

My 2 cents.

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« Reply #14 on: Aug 28, 2010 06:24 PM »

Ah, the question on copyrights. Something that so many of find so easy to flout :-)

There is a comprehensive analysis of this at http://www.duai.co.za/copyright.shtml

My Summary: With changes in technology that have reduced the cost of publishing and duplicating electronic works (or even books), the value of the work is now based on the actual manifestation of the electronic/published work rather than the tangible property. In other words, the sequence of words that make up the book are valuable now (while in the past, only possession of the actual book would be valuable as it would be impractical to copy it).



Question

What is the Islamic ruling on copyright? Some authors and publishers spend a great deal of time painstakingly writing books on Islam, and this for them is obviously a means of rizq. Without their permission low quality versions of the same books are published and mass distributed around the world. Shop keepers sell these books at huge profits, justifying this by saying that it's cheaper than buying the original versions. Some 'ulama say all of this is okay because there is 'no copyright' in Islam. Please clarify.

Answer

To state without exception or qualification that there is no copyright in Islam would be to absolutise a position that is not only very relative, but one that also happens to be the view of a minority of scholars.

Copyright: a right

Copyright, as its very name indicates, is a right. A right maybe defined as something to which one has a just claim, or a power or privilege to which one is justly entitled. The concept of rights is as well founded in the Shari�ah as in secular legal systems. There exists, in fact, sophisticated and detailed topologies of rights in the jurisprudence of the Shari�ah, and there are provisions and regulations that pertain to each category of rights, not all of which would be of immediate relevance in determining the Shar�i status of copyright.

Copyright is one form of what has come to be termed intellectual property. This term denotes the fact that the thing owned is intangible and that it is the product of the mind of its originator. Patents and trademarks are other forms of intellectual property.

Ethical right

When something (eg. a book, an invention, a cassette, or a compact disc) is produced by the creative intellect of a person, that person has, first and foremost, an ethical and moral right to be identified as its originator. In the world of Islam, and specifically amongst men of letters, this moral right has long enjoyed recognition and respect. However, did such respect and recognition also entail the acknowledgement of a proprietary dimension in terms of which the right becomes a commodity that may be bought or sold?

The past

It is a fact that in the distant past an owner or inventor's right to his production, though recognized and respected, was not deemed as having a proprietary value. But having said that, it becomes necessary to investigate the reason for not regarding it as commercially exchangeable property. Was this due to its being intangible, or for some other reason? If intangibility and abstractness were the reason, then obviously nothing has happened in history to make the intangible tangible or transform the abstract into something physical, so this kind of right would remain without proprietary value. It appears, however, that the reason underlying the classical view that espouses the non-proprietary nature of such rights was not intangibility or abstractness, but something else�something that was definitely affected by developments in history.

In the past, when an author produced a book, copies of it could only be produced through the tedious labour of scribes. The process of producing manuscripts was so arduous that the attachment of a monetary value to the author's right as originator of the book appeared irrational and absurd. Whatever monetary value could have been attached to it was reduced to insignificance by the enormous demands of manual scripting.

Developments in history

But all of this was destined to change with the invention of the printing press and subsequent advances in its development. The painstaking labour of the scribe was soon replaced by the speedy efficiency of the printing machine, and where the production of a single copy hand once upon a time demanded literally hundreds of man-hours, it now became possible to produce hundreds, even thousands of copies within but a few hours. This revolution had one very significant by-product: the author's right that under the previous system had been reduced to insignificance by the demands of manual labour, found the opportunity to reassert itself.(1) In due time �ulama would begin to debate the Shar�i validity of the proprietary dimension of copyright and other similar rights.

Mal & �Urf

A central axis in the debate was the definition of mal, or commercially exchangeable property, in the Shari�ah. Tangible things�within the limits of certain criteria�were unanimously accepted as being mal; but when it came to the abstract usufruct (manafi�) of tangible entities the fuqaha differed: the majority accepted it as mal while a minority did not. A similar difference of opinion existed on property-related rights (as opposed to rights with no proprietary connection).(2)

In determining what sort of entities hold proprietary status due regard was given to the regulatory and revelatory role played by the juristic principle of �urf (custom). The very definition of mal as given by classical jurists indicates that it is based to a large extent on the norms prevalent in society.(3) Al-Suyuti, for instance gives the following two formulas as Imam al-Shafi�i's definitions of mal: "Anything that may be assumed to have an effect in terms of benefit (naf�) would be mal; and anything that does not appear to be effective in the drawing of benefit would on account of its paucity not be mal." Alternatively, "an entity with monetary value would be the kind of thing that acquires value when prices rise; whereas a thing devoid of monetary value would be the kind of thing that does not acquire (such value)."(4) The words of the Hanafi jurist Ibn Nujaym are even clearer in this regard: "Proprietary status (maliyyah) is established exclusively through the fact that all or most people come to deem [a thing] as property (tamawwul)."(5)

The modern age has seen the introduction of a number of intangible entities that have come to be accepted as mal virtually by consensus. Mufti Taqi Uthmani writes: "The word mal is one of those general (mut?laq) terms for which there is no definition in the Shari�ah or the [Arabic] language. The task of explaining what it is therefore falls to the �urf of people. Usufruct (manafi�) is one of those things that people have by �urf come to regard as mal, especially in this age and after the Industrial Revolution. Examples thereof are electricity, or gas, or solar power, which in earlier times were not regarded as property or entities with value due to the fact that they were not tangible entities that existed on their own, and physical possession of them was not possible. But these have now become of the dearest and most valuable forms of property about the sale and purchase of which there is no doubt whatsoever; since they have effectual benefit; it is possible to possess them; and people have by �urf come to deem them as mal having value. Rights of invention and authorship as well as other intellectual rights are included alongside these."(6)

The manner in which a thing which once upon a time was deemed to have no or negligible monetary value, comes to acquire such value is explained by Dr. Muhammad Sa�id Ramadan al-Buti with the help of a parallel case: A person might be absolutely sure that a piece of land owned by him contains a precious metal deep underneath. Mining and refining would however cost him much more than what he would gain from eventually selling it. As a result the value of the precious metal dwindles into insignificance when compared to the difficulty involved in unearthing it. In such a case it would be correct to say that the ore in its present state does not, for all practical purposes, have a monetary value. When industry and technology eventually advance to the stage where the costs of mining and refining are reduced to a mere fraction of the original costs, the subterranean ore reclaims its monetary value.(7)

Opinions

The above has been the view of the overwhelming majority of �ulama who investigated the matter. H?usayn ibn Ma�lawi al-Shahrani in a dissertation on rights of invention and invention lists the names of close up to 40 scholars who affirm the Shar�i validity of copyright, as opposed to 4 dissenting opinions.(Cool

Dealing with juristic difference

The absence of absolute consensus on the issue, despite the fact that non-acceptance of copyright as a valid form of property is the view of the minority of scholars, means that there will inevitably be those who will opt to follow the minority opinion. How would this affect the rights of others who only desire protection and respect for what they believe to be their Shar�i rights?

Whatever one might want to believe about the phenomenon of juristic differences of opinion, I find it unthinkable that any sane and conscientious person could conceive the idea that the purpose of such differences is opportunism and exploitation. The sanctity of property is one of the highest ideals of the Shari�ah. It is enshrined in numerous ayat of the Qur�an. Of particular interest here would be the ayah in which Allah says:
"O you who believe! Do not eat the property of one another in a wrongful manner, except if it be by trade, through your mutual consent." [al-Nisa� 29]

The key term in this ayah has been underlined: mutual consent. Consent is only mutual if both parties agree to it.

Let those who prefer to follow the minority opinion restrict their practice to the waiving of their own rights, and restrain their hands from what others, on the basis of a well-founded view in fiqh, regard as their property. Abusing the rights of others on the basis of a view which they themselves believe in�whether for capricious purposes or otherwise�would be nothing than an utter mockery of the Shari�ah. Differences of opinion were never intended to defeat the very objectives of the Shari�ah. A Muslim, after all, is he from whose hands and tongue fellow Muslims are safe.

I conclude with the timeless words with which Sayyiduna Rasulullah sallAllahu �alayhi wasallam concluded his address to his Ummah during the Farewell Hajj: "O people, listen to my words and obey! You must know that every Muslim is the brother of the other and that all Muslims are brothers. Therefore, nothing is lawful for a man except such as is willingly given by his brother. So let there be no injustice amongst you. O Allah, have I conveyed?"

The idea that `urf has a role to play in the determination of that which is textually undetermined in Shari�ah is expressed by al-Zarkashi as follows: "The fuqaha say: Anything brought by the Shari�ah without limitation, and which has no Shar�i or linguistic defining axiom (dabit) must be governed by �urf." (al-Manthur fi l-Qawa�id vol. 2 p. 391, Wizarat al-Awqaf, Kuwait, 1402/1982)

   1. Al-Suyuti, alAshbah wa l-Naza�ir p. 327, Mustafa al-Babi al-Halabi, Cairo, 1389
   2. Ibn Nujaym, al-Bahr al-Ra�iq vol. 5 p. 430, Dar al-Kutub al-�Ilmiyyah, Beirut, 1418
   3. Muhammad Taqi Uthmani,"Bay� al-Huquq al-Mujarradah" in Majallat Majma� al-Fiqh al-Islami no. 5 vol. 3 p. 2384, 1408. Note should be taken that he records the fact that a number of eminent �ulama from the Indopak subcontinent adopted similar positions on the issue. They are Mufti Kifayatullah, Mufti �Abd al-Rahim Lajpuri, Mufti Nizam al-Din, the mufti of Dar al-�Ulum Deoband, and Mawlana Fath Muhammad, the pupil of Mawlana �Abd al-Hayy, both of Lucknow. His own father, Mufti Muhammad Shafi�, held a different view, but towards the end of his life instructed his son to reopen investigation on the issue. Unfortunately he did not live long enough to see the results of his son's research.
   4. Qadaya Fiqhiyyah Mu�asirah vol. 1 p. 92. Another case that presents a parallel of sorts could be the one discussed by many classical fiqh authors: One may not sell a bird flying in the air, but once the bird is captured it becomes a valid form of mal and may validly be sold.
   5. Huquq al-Ikhtira� wa l-Ta�lif fi l-Fiqh al-Islami pp. 238-241

   

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« Reply #15 on: Mar 24, 2011 04:29 PM »

Sami Yusuf's new song for those suffering after natural disasters (If this isn't the appropriate place, please move Sis J)

Sami Yusuf - In Every Tear, He Is There

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« Reply #16 on: Sep 08, 2011 07:11 PM »

For Syria, and elsewhere.

Sami Yusuf - I'm Your Hope (Official Video)
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« Reply #17 on: Jan 01, 2012 06:55 AM »

How come I never heard of this before? Very interesting song lyrics. Worry ends when Faith begins.

sami yusuf "worry ends" arabic HQ مترجمة الى العربية
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« Reply #18 on: Jan 11, 2012 04:26 AM »

oh how cool, you have quick reply now! Nice! mashAllah nice songs, can't wait to share with the kid:)
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« Reply #19 on: Oct 12, 2012 06:57 AM »

Video came out yesterday. Great graphics n lyrics!!

Sami Yusuf - It's a Game
Sami Yusuf - It's a Game
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