All discussions in Islam must start with Allah because Islam is submission to Allah and He is the origin of all things, the Supreme Creator and Ruler. The Universe He has created has a purpose. Man is part of it and has a function in its maintenance, construction and administration, at least of this planet. Islam is more interested in the works of Allah, in Nature, than in the works of man and requires that the works of man conform to the purposes of Allah. He is a Vicegerent (2:30). As a vicegerent with the spirit of Allah within him, he is a subordinate creator, though he can only re-arrange what has already been created to various levels. In its broadest sense the word "Art" may be used to refer to all man's products - his activities, ideas, sciences, organizations, institutions, inventions, technologies, customs, etiquette and way of life.

The purpose and function of Art, from the Islamic point of view, must, therefore, be understood in relation to man's vicegerency, his function with respect to the Creator and the Cosmos, particularly man and his environment. It is not the case of dominating over nature or replacing nature. Nor is it a case of being part of nature and merely working with nature. We are required not to flout it, but to use it and to enhance it.

The purpose of Art is to facilitate human development and the world around us. To increase knowledge, refine sensibilities, provide correct motives, enhance abilities and control over ourselves and our affairs and provide instruments and techniques to aid in all these respects. To make us aware, stimulate and expand consciousness (about the cosmos, life and the things and events in it), conscience (a sense of responsibilities, empathy, sympathy, correct motives) and will (self-control, coordination, skills); to create unity and harmony, a sense of well being and peace within man, in the society and in the environment, between man and society and between man and his physical surroundings; to facilitate learning; to explore potentialities and possibilities both in man and in things; to stimulate and encourage the establishment of truth, goodness and efficiency, of objective facts as well as of ideals and values, and to actualize and create what is appropriate; to enhance the usage and utility of things; to hymn the praises of the creator, that is, to celebrate life and existence, and the joys of living; to remove tensions and promote relaxation and recuperation.

If Art is to be Islamic, as distinct from other kinds, then it must be based on the Quran and derive from it. This means that it is not subject to flights of unrestrained fantasy, but is disciplined, conforming to reality. It does not imitate nature, or dominate it, nor is it a substitute for it or an escape, but is in harmony with it. It conforms to the patterns that underlie nature and promotes well-being, harmony, and peace. It is representative not at a superficial level, but of the underlying essence of things. Though decorative, it should come from a higher and deeper perception and transport one to a higher and deeper perception. It should make explicit what is implicit, but deepen implications beyond the superficial, rectify and neutralize what is ugly, disharmonious and conflicting, and enrich the meaning and significance of life and existence. It should link earth with heaven, the physical with the spiritual, the mundane with the transcendental, and the outer with the inner. It is unified with a purpose, leading to a centre or focus, the point of origin, stillness, stability and tranquillity, the reservoir of potentialities from which all other features radiate. It is, therefore, not static but dynamic, flowing, but has symmetry, perspective, pattern, harmony, graduated blending, balance, proportionality, coordination and self-consistency. The Quran is the Word of God, the creative force, made visible and audible, recited, written and read from the heart, points to nature and its cycles, harmonies and numerical proportions, and the worship, reverence and submission of all things to the Creator. Therefore, Islamic Art is reverential and makes use of nested and related concepts, symbols, sounds, the voice, postures, vibrations, rhythms, patterns, calligraphy, mathematics, geometry, synchronity and the Fractal and Holographic nature of things in a prayerful manner as a form of worship.

Human activities, especially in Colleges, are usually divided into the Arts and Sciences. But human activities and the aspects of their society and culture can be classified as corresponding to their three faculties - for thinking, feeling and action. Though these are inter-dependent and every activity requires the cooperation of all three, a distinction can nevertheless be made between things according to which of these has the dominant role. Broadly speaking, whereas Science and Philosophy are concerned with the intellect, Art is concerned with the refinement of feeling and with motives and values, and industry and craft and what might be called Normatics are concerned with action. This last can also be called Economics, provided the word is used to cover all human actions and interactions. This includes organization, administration, law, politics, industry, and the social, health and educational services. It consists of techniques by which facts are used to achieve values, normally established through Art. The word technology should be used for all this, but it is normally understood in a much narrower sense, for the application of science without reference to values. Religion refers to a conscious Way of Life, and that is created by all three. When religion is consciously conducted it ought to coordinate them - Originally these three aspects of life differentiated out of religion.

Here the word "Art" will be used in the wider sense to cover all human activities which are not instinctive but derive from his voluntary mind and are, or are not, done deliberately and consciously. These will have an affect on the psyche of the individual, on the society and on the environment.

Religion should be regarded as a synthesis of all three when they are objective, that is, when they are consciously and deliberately carried out and conform to reality. It will be regarded as having three aspects:- Ethics, Science and Economics. Here Ethics provides values, Science facts, and Economics provides the method of getting from facts to values, thus creating new facts. We get our idea of beauty from nature, and Beauty can be defined as the harmony in nature. Man is part of nature and should fit harmoniously into it for his own welfare. He has a built-in need for it. Harmony is a state of Being. The study of the overall harmony between human pursuits that deal with facts, meanings and values, and of these with nature, is the proper field of Aesthetics. The practice of this is Art.

It is assumed, particularly in the West, that Art has "value in itself". Indeed, in a secular society where there is no belief in God or a universal purpose, Art is regarded as the highest achievement of man and something that gives life meaning and value. The implication is that Art must be held sacrosanct and above criticism. Since it is the expression of the creativity of an artist (regarded as a divine quality though God is denied) only subjective judgments are possible and everyone's judgment is as good as anyone else's. The artist is, therefore, thought to be some kind of superior being who cannot be criticized or held responsible for his actions. As a result of idolization or his creativity he tends to become arrogant and socially irresponsible. And all his depravities are excused though they are widely imitated. There is sentimentality and superstition attached to the notion of Art.

The Islamic attitude is different. The fact is that artists are part of the world and of the community, formed by them and affecting them. Apart from food and air, impressions are also necessities of life with much more profound effects, and can be nutritious, catalytic or poisonous. Human health and development requires nutrition and the avoidance of poisons. A good piece of Art is something firmly rooted in the objective truth about the World but which reaches out towards the objective sublime Cosmic goal.

Objective judgments are certainly possible and necessary. It is also perfectly possible, and requires an even greater skill, to produce objective art. This is art based on knowledge about how things, shapes, sounds, colours, patterns etc. affect people and which effects are beneficial and how these can be produced. Purposeless art must be regarded as something primitive, a form of hypnosis by things which glitter or a kind of idolatry. Intelligence itself demands that objective art should replace subjective art and that the artist as everyone should be held accountable for what he does. This does not, however, imply that Art must necessarily be an intellectual activity. Feelings and action also provide information and guide further action. The difference between artists lies in their sensitivity, their awareness, conscience and subtleness of control and skill.

In modern days the products of man have grown to such an extent that man lives mostly in an artificial physical and social environment separated from nature and even incompatible with his own nature, and the function of art is to create a further mental world of fantasy and illusion, which conforms neither to objects facts nor objective values, but as an escape from the tensions created by the incompatibility. In fact it as an illusory solution which adds to the problem.

Some of popular mass media items of art in the West, such as "Soap Operas" on Television, do deal with social problems, and there are many informative programs on science, technology, nature, and on economic, political and social issues. But the fact is that the majority of programs tend to cater for, and stimulate, the baser instincts of violence, sensuality, greed, rivalry, fear and anxiety. They display the irresponsibility and depravities of the authors and producers and have a destructive social, moral and psychological effect. In particular, most of the programs targeted at children fail to have any educationally beneficial aim or affect at all. On the contrary they cultivate aggression, fantasy, cynicism, materialism, self-indulgence, arrogance and rebelliousness, inculcate low values and standards, disrespect for elders and authority and promote a distorted self-image, view of life and the nature of existence. Few people seem concerned about the great loss of opportunity for human development that results. The aim is mostly to keep children occupied by giving them what they want and to turn them into good consumers and cogs in the production machine for the profit of those who control things.

The development and progress of mankind depends on recognition of what is beneficial and harmful, the promotion of the former and the progressive removal of the latter. It is, however, true that there is to be no compulsion in religion (2:256) and that Allah has given man freedom to sin so that he may learn self-control and self-determination. But He also punishes sinners. Indeed, suffering is meant to repel from the harmful and development takes place by overcoming evil. Those protected from difficulties or evil must necessarily remain weak and vulnerable. It is necessary also to know evil in order to avoid it. It may, therefore, be argued that there is to be no censorship. But the artist must be held responsible for his actions and can be prosecuted.

What can "value in itself" possibly mean? Value is judged with respect to something that is itself taken as an absolute. If Art is regarded as something which exists independently of Allah then this is impossible. If it is valued as something besides Allah, then it is certainly an Idol. If it is "purposeless" then it is just that, purposeless and valueless. If it has a purpose then it must have purpose ultimately with respect to Allah - that is:- (a) either as a means for human welfare and development, or (b) for social welfare and integration or (c) for the welfare and development of the environment - it must have a cosmic function.

It can also be argued that Art has its own value, aesthetic value (positive or negative). Beauty is an attribute of Allah, just as Goodness, Truth and Power are and can be sought independently. But ultimately all attributes are one and derive from the notion of Unity - i.e. consistency, conformity, harmony, usefulness. Or more correctly, Beauty is an aspect of all the attributes (or Names) of Allah:-

One could appreciate such beauty as one does in Nature. The Quran points to the beauty and harmony of nature created by Allah many times. The Quran is itself a thing of beauty which thrills and elevates the soul. One could appreciate the beauty in the product or the talents that Allah has placed in the hands of the artist and so on. The appreciation of things is clearly an aspect of consciousness and facilitates its develops. It is a good thing to seek and establish truth, or goodness or powers such as talents, abilities, self-control and things that are useful such as instruments and machines. And it is also a good thing to seek and establish beauty and harmony in oneself, the society and the environment.

In Islam things have value only when they lead closer to Allah or conform to His will and purposes. Thus the doing of crafts and arts may well be valuable as a means of developing abilities, patience, concentration, coordination etc., but the end product may have no value at all. To preserve or revere it would be idolatry. It is like a by-product or like excreta. We eat food to extract nutrition out of it. The rest is discarded, though it may be valued by worms and other lower forms of life. The same is the case with the materials of Art. In one Sufi circle where arts were practiced, the master destroyed the works after completion. The pupils who clung to these products were thrown out of the school because clearly the means had become the ends for them. There is some evidence to show that story telling, drama, painting, music and other forms of art were originally invented in religious circles for spiritual purposes but degenerated from this purpose over the centuries and have now become meaningless means of titillation and self-indulgence. Occasionally, however, these are still used to uplift, inspire, stimulate or educate. But it is used more often for mental conditioning, propaganda, brain-washing, and other methods of disabling and controlling, by those in power for their own profit or other supposed advantages.

A piece of Art may express a feeling that may communicate the feeling to others. It is then a means of communication. Or it may simply be a relief of tension to the artist. Unless the artist has something valuable to express this Art has no value for others. Art can be used for frivolous or egotistic purposes. Changes of fashion, for instance, often have nothing to do with beauty but are either a commercial plot or just distractions designed to occupy the mind away from anything serious. They distract time, energy, resources, and attention which could be better used.

Art may have value for entertainment and relaxation, this creates joy and recharges the batteries so to speak. But it could, and often does lead, to addiction to excitement and pleasure, which leads to neglect of duties and the inability to cope with relatively more mundane and irksome tasks. This is clearly harmful. The mere titillation of the senses has no value. Much art is justified on the grounds of self-expression. But some of these people have nothing to express but their own disease and little skill to do it with. In other cases they merely regurgitate undigested experiences. In still other cases what they produce is "fat" which obstructs the vigour and smooth running of the psyche, the society or the environment. That is, the product is dead but it has absorbed energy and ability and rendered it inert.

On the other hand the product of art could be valuable as a means to expand sensitivity, consciousness or conscience. They could be aids to education. The presentation of an otherwise dry subject in a manner that arouses interest, enthusiasm, understanding is certainly a skill that has great value in schools and colleges as it does in Television. Art works can also be kept in museums where they teach history.

Art might have a use in exploring possibilities inherent in existence. This has educational value, which is the expansion of man. But it could also be a stimulus to fantasy and perversions, which is clearly harmful. Much art in the form of novels, films, drama on television etc. are responsible for the acceptability of all kinds of depravities. A great number of the artists are perverts and psychopaths with twisted intellectual and emotional faculties, addictions and obsessions. They convey and propagate these tendencies through their art, both consciously and unconsciously. This does not apply only to makers of pornographic film and magazine but to many highly acclaimed and respected Artists. Much is merely trivial and may be regarded as harmless but that it wastes energy and material which could be better employed and traps many minds in triviality. This, however, may well be the aim of those in power because it prevents the awareness and interference that would obstruct them from carrying out their interest and malpractice with impunity. Political order and peace are probably maintained by this kind of distraction.

If works of art accumulate and clutter up the environment, cause obstructions and addiction to past forms that trap the mind and prevent further construction then they are obviously bad and ought to be destroyed.

There are as many forms of art as there are aspects of man:-

(a) Art forms connected with, and appealing to, sight, hearing, smell, taste, touch, balance, kinesthesia (sense of muscle tension) - there are seven senses not five.

(b) Those that give form to the expression of the various human drives of self-preservation, reproduction and self-extension. These have their divisions such as (i) eating, dressing, seeking security, obtaining comfort, (ii) sexual relationships, creating homes, bringing up children, making social relationships, (iii) organizing, administration, distribution of power, wealth, prestige, providing incentives, channeling of psychological forces, exploration, invention, seeking knowledge, doing research.

(c) Art forms that deal with the faculties of thinking, feeling and action. (i) Some are concerned with methods of aiding, enhancing, or controlling ideas and the intellectual faculties (ii) Others are meant to appeal to, arouse and refine feeling and emotions. (iii) Still others are meant to arouse us to action. There are arts connected with all the various human activities such as walking, dancing, mannerisms, speaking, swimming, cycling, acrobatics, crafts and manufacture, manipulating and controlling things including one's own body, fighting, sports and games, military training, organization and strategy.

There appear to be seven distinct kinds of art and many combinations of these:-

(a) The sophisticated art which sensitizes and elevates the spirit, affects the heart, stimulates consciousness, conscience and will. Since this requires great skill and highly sensitive people, we have only a small quantity of this.

(b) Custom, etiquette, manners which refine behaviour, smoothes social relationships and civilizes. Etiquette includes gentleness, grace and elegance, behaviour that does not give offense, is not jarring to the sensibilities, and 'oils' all human relationships, marital, social, and commercial. But there is etiquette involved in eating, drinking, toilet, other human functions, and also in all other activities, which makes for efficiency and effectiveness. Life should be conducted with dignity, self-control, friendliness, cooperation and consultation and without tension and conflict.

(c) Organizing and administration human affairs is also an art.

(d) The intellectual methods and techniques we invent and use to understand and manipulate the world. From this point of view science is an art. There are techniques involved in the search, selection, interpretation and arrangement of data - the use of instruments, charts, graphs, procedures, and mathematical devices.

(e) There is the technology and the inventions with which we fill, arrange, design and decorate our homes, cities, farms, parks, forest and the environment as a whole. It has more indirect uses but must also have more direct appeal in the way it is designed and decorated.

(f) Popular art that entertains, relaxes, counteract tensions, helps recuperation and produces the enjoyment of life. Quantity becomes increasingly more important than quality and tends to obscure the first type. This is because it is easier to produce, there are a greater number of less talented people, and as the material prosperity of the population increases there is greater demand for it. It is also easier to reproduce in great quantities through technology. This makes the artist rich and popular, and he becomes self-indulgent, arrogant and irresponsible but a hero to be imitated by a large section of the population, a source of declining values.

(g) The highest form of art is that which is devoted to the construction or reconstruction of man. All other art forms are an aid or means to it.

Self-construction involves the cultivation of the awareness of the presence of Allah, an inner centre of integration and stability free from the storms of external changes; a centre from which objective observation and comparisons can be made and things can be controlled. It refers to self-extension by enhancing awareness, conscience and will, knowledge and ability, skills, understanding, generosity, and benevolence; the development of self-reliance, of a sense of responsibility and obligation, of courage, endurance, confidence, consideration, compassion, brotherhood, inner peace and dignity; calmness and self-control, endurance. It includes the search for, and conformity to, truth and virtue, uprightness and justice in dealing with others, reliability, trustworthiness, patience, tolerance, forgivingness, good humour, friendliness, gentleness, attentiveness, respect for the creations of Allah, including people, all life, nature and the resources of the world. It includes freedom from greed, lust, pride, vanity, trivialities, prejudices, aggressiveness, crude sentimentality, gullibility, skepticism and cynicism.

Good conduct includes moral behaviour, rules of commercial, political and social interaction, etiquette, manners, custom, dietary rules, as well techniques and methods of living and doing things which facilitate the smooth and efficient adjustment to the society and environment, such as tact, politeness, consideration, and social responsibility. Drunkenness, gambling and superstitious activities are forbidden. There should be no excesses of elation or despair, self-pity or arrogance, emotionalism or other extremes of conduct. The basic principles are the same, respect for person. There should be no quarrelling, argumentation, voice raising, violence, insulting, scandal mongering, false accusations, circumlocution and hypocrisy.

Some aspects of good conduct mentioned in Quran Chapter 49 are as follows:- Not to be arrogant and forward and loud in voice; to be patient, avoid lewdness, indecency and rebelliousness; to fight evil but create peace, harmony and brotherhood in justice; to act equitably, not to deride, insult, defame others; to shun suspiciousness, spying, and back-biting; to strive with one's wealth and life in the cause of Allah.

When asked what Islam was, the Prophet replied, "Pleasant speech and provision of nutrition.". When asked what was faith, he said "Endurance and benevolence." When asked which aspect of faith was most excellent, he replied, " A good disposition."

Here "nutrition" should be understood as anything that facilitates the maintenance of health and the growth of man. It includes good food, water, air as well as good impressions, knowledge, advice, circumstances and good cultural, social and physical environments. Impressions, ideas or experiences, too, can be poisonous, catalytic or nutritious.

In short Islam requires the construction of a person who is fully self-controlled and behaves in a completely objective manner, and strives for excellence in all things, the Perfect Man (Insan Kamil).

Self-extension can be done through various games and sport, mountain climbing, trips to the Poles, sailing single-handed round the world, exploring jungles and remote places and conditions on earth and sea, and other method of facing and overcoming hazards and difficulties. But these may be methods of self-aggrandizement and egotism. Others might strive for excellence and expertise in their professions. But the motive might be profit or prestige. Still others might strive for commercial, political or cultural power, control and dominance, but only for themselves, not for the general good. This causes disruption and chaos in the world and is destructive to the person himself.

Addiction, however, may also be caused by the other forms of Art and on certain personality types and under certain circumstances. It is possible to make out a strong case that the Islamic Empires were destroyed not so much by the Mongol invasions under Chenghis Khan and later by the British, but by addiction to poetry, song, music and dancing. On the other hand the nations which diverted efforts into technology rather than the fine arts became more prosperous and powerful, but not necessarily less barbaric. Indeed, it is merely that the tendency to raid, loot, destroy and enslave others for their own advantages was channeled partly from pure military adventures to the use of political and commercial methods also.

It is supposed by some people, even by some muslims that Islam is against Art. There is no justification for this in the Quran or Hadith apart from a ban on images in case this leads to idolatry, against excesses of all kinds and the requirements of modesty, which prevents provocative dancing in mixed company. The ban of images led to the development of geometrical and calligraphic art. What the Quran says is this:-

The question is asked: If Islam became the world-wide dominant faith of mankind would that mean that "art" would have to be destroyed, particularly because of the ban on images?

The answer to this is: It all depends on whether these things are idol worship or not, beneficial or harmful. It also depends on who held these in honour. As Islam tolerates other faiths, it is these faiths that could maintain them in private places. Christian Churches, for instance, were full of idols and were protected under Muslim regimes. It is also possible that some forms of art that might be harmful to the moral development of children or the general public may yet have some scientific or historical value. These should be kept in museums or libraries where they are available to those who wish to make a study of them. It is not that censorship should be imposed by some official or power group on the basis of their whims and prejudices but that the Law should require that the Artist can justify his actions and productions in open Court just as Politicians, Businessmen, Journalists, Scientists, Officials and all others are also required to be socially responsible and accountable in Islam.

The attitude of Islam to music appears to be particularly controversial.

The answer could be as follows:-

It cannot be shown from either the Quran or the Hadith that music is banned in Islam. The Quran tells us that all good things are allowed and all bad things are forbidden. The good and the bad are defined in terms of what is spiritually beneficial or harmful. (39:41 etc.).

Music has powerful psychological effects because it is vibration, like the Word of Allah by which all things were created. The heavens and the earth and all things in them sing the praises of Allah, but we do not understand their praise (17:44) - all things vibrate and resonate in the service of Allah. The Quran itself is a recitation, which is music and affects those who are receptive.

Because of its power, it can be used for good, but its evil can also be very great. It has been used to create spiritual, intellectual, emotional, and physical as well as organic effects. It can elevate consciousness, induce ideas, cause feelings of elation and despondency, cause one to move and dance or march. It is used for military purposes, exercises, for entertainment, relaxation, to set moods for various events and activities, including study and spiritual exercises. It can cause all kinds of organic changes and malfunctions in the body. This is because all parts of the body have their own resonance and react to vibrations of various frequencies. Music has been used to stimulate crop growth and increase the milk yield of cows. But Music can also induce depravities, lust, despair, low spirits, listlessness, obsessions, addictions and loss of interest in most other things. Different kinds of music are associated with different kinds of behaviour patterns and life styles so that the one may induce the other. The fate of whole nations and civilizations are connected with the kind of music (and other associated phenomena) which prevailed there.

Music is, therefore, dangerous in ignorant, irresponsible and depraved hands. It is probable that many wise people frown on it because of this. But in the hands of those who possess knowledge, virtue and ability it can be very beneficial. It is necessary to distinguish between objective and subjective music. Objective music is composed in order to have specific effects on specific kinds of listeners. Subjective music is simply self-expression and depends on whether and what the composer has worth expressing.

Regarding pictures, the Prophet is reported to have said:-

"Angels do not enter a house where there are pictures."

He is also indicated that Allah will challenge those who make them that they should give them life which, of course, they cannot.

All this could be understood to mean that we should beware of idolatry and remember that nothing done by man is equal to what Allah has created.

It is possible that pictures and statues become objects of worship - idols. This need not be an obvious idolatry in the primitive form, but subtler - that the picture itself is admired and adored rather than the thing it represents or that either become ends in themselves. Or the artist and his skill is admired as if he were responsible for his own creation. It may produce adulation for the artist and arrogance and delusion in him, and since he is a man, it is conducive to arrogance and delusion in man about himself. The artifact should not occupy the mind exclusively or to a large extent, and becomes a distraction from true worship. These are surface phenomena not the underlying reality and they are dead. The mind may well be trained into superficialities and fantasies.

Islam favours nature more than art, the real more than the copy or the image, the works of God over those of man, and, therefore, science more than art. Angels, we must remember, are agents though which Allah works.

But as long as this warning is understood there is no need to make pictures into a negative obsession.