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Lingam
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A Shiva lingam in Abu, Rajasthan, India
"Linga" and "Shivling" redirect here. For other uses, see Linga (disambiguation) and Shivling (disambiguation).
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Lingam (Sanskrit: लिंगम्, IAST: liṅgaṃ, lit. "sign, symbol or mark"; also linga, Shiva linga), is an abstract or aniconic representation of the Hindu deity Shiva, used for worship in temples, smaller shrines, or as self-manifested natural objects.[1][2] In traditional Indian society, the linga is seen as a symbol of the energy and potential of Shiva himself.[3][4]
The lingam is often represented as resting on yoni (Sanskrit word, lit. "origin" or "source"[5], "vulva"[6]), a symbol of Goddess Durga in Hinduism.
Other aconistic representations are yoni (of Shakti) and Shaligram (of Vishnu).
Contents
[hide]
1 Definition
2 Origin
3 Historical period
4 Making of Lingam according to Scriptures
5 Naturally occurring Lingams
6 See also
7 References
8 Sources
9 Further reading
10 External links
Definition[edit]
A 10th-century four-headed stone lingam (Mukhalinga) from Nepal
The lingam is a column-like or oval (egg-shaped) symbol of Shiva, the Formless All-pervasive Reality, made of stone, metal, or clay. The Shiva Linga is a symbol of Lord Shiva – a mark that reminds of the Omnipotent Lord, which is formless.[7] In Shaivite Hindu temples, the linga is a smooth cylindrical mass symbolising Shiva. It is found at the centre of the temple, often resting in the middle of a rimmed, disc-shaped structure, a representation of Shakti.[3]
Origin[edit]
Lingodbhava Shiva: God Shiva appears as in an infinite Linga fire-pillar, as Vishnu as Varaha tries to find the bottom of the Linga while Brahma tries to find its top. This infinite pillar conveys the infinite nature of Shiva.[8]
Terracotta Shiva Linga figurines found in excavations at Indus Valley Civilization site of Kalibangan and other sites provide evidence of early Shiva Linga worship from circa 3500 BCE to 2300 BCE.[9][10]
Anthropologist Christopher John Fuller wrote that although most sculpted images (murtis) are anthropomorphic, the aniconic Shiva Linga is an important exception.[11] Some believe that linga-worship was a feature of indigenous Indian religion.[12]
There is a hymn in the Atharvaveda that praises a pillar (Sanskrit: stambha), and this is one possible origin of linga worship.[12] Some associate Shiva-Linga with this Yupa-Stambha, the sacrificial post. In the hymn, a description is found of the beginning-less and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. The Yupa-Skambha gave place in time to the Shiva-Linga.[13][14] In the Linga Purana the same hymn is expanded in the shape of stories meant to establish the glory of the great Stambha and the supreme nature of Mahâdeva (the Great God, Shiva).[14]
The Hindu scripture Shiva Purana describes the origin of the lingam, known as Shiva-linga, as the beginning-less and endless cosmic pillar (Stambha) of fire, the cause of all causes.[15] Lord Shiva is pictured as emerging from the Lingam – the cosmic pillar of fire – proving his superiority over the gods Brahma and Vishnu.[8] This is known as Lingodbhava. The Linga Purana also supports this interpretation of lingam as a cosmic pillar, symbolizing the infinite nature of Shiva.[8][13][14][16] According to the Linga Purana, the lingam is a complete symbolic representation of the formless Universe Bearer – the oval-shaped stone is the symbol of the Universe, and the bottom base represents the Supreme Power that holds the entire Universe in it.[17] A similar interpretation is also found in the Skanda Purana: "The endless sky (that great void which contains the entire universe) is the Linga, the Earth is its base. At the end of time the entire universe and all the Gods finally merge in the Linga itself." [18] In yogic lore, the linga is considered the first form to arise when creation occurs, and also the last form before the dissolution of creation. It is therefore seen as an access to Shiva or that which lies beyond physical creation.[19] In the Mahabharata, at the end of Dwaraka Yuga, Lord Shiva says to his disciples that in the coming Kali Yuga, He would not appear in any particular form, but instead as the formless and omnipresent.
Historical period[edit]
A lingam with a swastika at the Katas Raj Temples in northern Pakistan.
Mural painting depicting Shiva with the Lingam in the Palace of Mehrangarh Fort, Jodhpur.
According to Shaiva Siddhanta, which was for many centuries the dominant school of Shaiva theology and liturgy across the Indian subcontinent (and beyond it in Cambodia), the linga is the ideal substrate in which the worshipper should install and worship the five-faced and ten-armed Sadāśiva, the form of Shiva who is the focal divinity of that school of Shaivism.[20]
The oldest example of a lingam that is still used for worship is in Gudimallam. It dates to the 2nd century BC.[21] A figure of Shiva is carved into the front of the lingam.[22]
The lingam is the considered to be the primordial representation of pure form devoid of energy.
Making of Lingam according to Scriptures[edit]
The Saiva Agamas says "one can worship this Great God Shiva in the form of a Lingam made of mud or sand, of cow dung or wood, of bronze or black granite stone. But the purest and most sought-after form is the quartz crystal (Sphatika), a natural stone not carved by man but made by nature, gathered molecule by molecule over hundreds, thousands or millions of years, grown as a living body grows, but infinitely more slowly. Such a creation of nature is itself a miracle worthy of worship."[23][24] Hindu scripture rates crystal as the highest form of Siva Lingam[25].
Naturally occurring Lingams[edit]
Lingam in the cave at Amarnath
Spatika(quartz) lingam illuminated by laser at Kadavul temple.
An ice lingam at Amarnath in the western Himalayas forms every winter from ice dripping on the floor of a cave and freezing like a stalagmite. It is very popular with pilgrims.[26].
In Kadavul Temple, a 700-pound, 3-foot-tall, naturally formed Spatika(quartz) Lingam is installed. In future this crystal lingam will be housed in the Iraivan Temple. it is claimed as among the largest known sphatika(Quartz) self formed lingams. [27] [28]Hindu scripture rates crystal as the highest form of Siva Lingam[29].
Shivling, 6,543 metres (21,467 ft), is a mountain in Uttarakhand (the Garhwal region of Himalayas). It arises as a sheer pyramid above the snout of the Gangotri Glacier. The mountain resembles a Shiva lingam when viewed from certain angles, especially when travelling or trekking from Gangotri to Gomukh as part of a traditional Hindu pilgrimage.
A lingam is also the basis for the formation legend (and name) of the Borra Caves in Andhra Pradesh.[30]
See also[edit]
Axis mundi
Banalinga
Hindu iconography
Jangam
Jyotirlinga
Lingayatism
Mukhalinga
Pancharamas
Shaligram
Spatika Lingam
References[edit]
Jump up ^ Johnson, W.J. (2009). A dictionary of Hinduism (1st ed.). Oxford: Oxford University Press. ISBN 9780191726705. Retrieved 5 January 2016. (Subscription required (help)). (subscription or UK public library membership required)
Jump up ^ Fowler, Jeaneane (1997). Hinduism : beliefs and practices. Brighton [u.a.]: Sussex Acad. Press. pp. 42–43. ISBN 9781898723608.
^ Jump up to: a b "lingam". Encyclopædia Britannica. 2010.
Jump up ^ Sivananda (1996). Lord Siva and His Worship. Worship of Siva Linga: The Divine Life Trust Society. ISBN 81-7052-025-8.
Jump up ^ "Sanskrit Wiktionary for Yoni". Sanskrit Wiktionary. Retrieved 17 August 2017.
Jump up ^ Jones, Constance; Ryan, James D. (2006). Encyclopedia of Hinduism. Infobase publishing. p. 156. ISBN 0816075646.
Jump up ^ Das, Subhamoy. "What is Shiva Linga?". About.com. Retrieved 8 February 2017.
^ Jump up to: a b c Blurton, T. R. (1992). "Stone statue of Shiva as Lingodbhava". Extract from Hindu art (London, The British Museum Press). British Museum site. Retrieved 2 July 2010.
Jump up ^ Tanga, Surbhi Gupta (August 2016). "Call for an International Museum & Research Center for Harrapan Civilization, at Rakhigarhi" (PDF). INTACH Haryana newsletter. Haryana State Chapter of INTACH: 33–34.
Jump up ^ Lipner, Julius J. (2017). Hindu Images and Their Worship with Special Reference to Vaisnavism: A Philosophical-theological Inquiry. London ; New York: Routledge, Taylor & Francis Group. p. 39. ISBN 9781351967822. OCLC 985345208.
Jump up ^ The Camphor Flame: Popular Hinduism and society in India, pg. 58 at Books.Google.com
^ Jump up to: a b Singh, Nagendra Kr. (1997). Encyclopaedia of Hinduism (1st ed.). New Delhi: Centre for International Religious Studies. p. 1567. ISBN 9788174881687.
^ Jump up to: a b Harding, Elizabeth U. (1998). "God, the Father". Kali: The Black Goddess of Dakshineswar. Motilal Banarsidass. pp. 156–157. ISBN 978-81-208-1450-9.
^ Jump up to: a b c Vivekananda, Swami. "The Paris Congress of the History of Religions". The Complete Works of Swami Vivekananda. Vol.4.
Jump up ^ Chaturvedi. Shiv Purana (2006 ed.). Diamond Pocket Books. p. 11. ISBN 978-81-7182-721-3.
Jump up ^ "The linga Purana". astrojyoti. Retrieved 10 April 2012. . It was almost as if the linga had emerged to settle Brahma and Vishnu’s dispute. The linga rose way up into the sky and it seemed to have no beginning or end.
Jump up ^ Sivananda, Swami (1996). "Worship of Siva Linga". Lord Siva and His Worship. The Divine Life Trust Society.
Jump up ^ "Reading the Vedic Literature in Sanskrit". is1.mum.edu. Retrieved 2 June 2017.
Jump up ^ "Linga – A Doorway to No-thing". 18 July 2013. Retrieved 11 April 2014.
Jump up ^ Dominic Goodall, Nibedita Rout, R. Sathyanarayanan, S.A.S. Sarma, T. Ganesan and S. Sambandhasivacarya, The Pañcāvaraṇastava of Aghoraśivācārya: A twelfth-century South Indian prescription for the visualisation of Sadāśiva and his retinue, Pondicherry, French Institute of Pondicherry and Ecole française d'Extréme-Orient, 2005, p.12.
Jump up ^ Klostermaier, Klaus K. (2007). A Survey of Hinduism (3. ed.). Albany, N.Y.: State University of New York Press. p. 111. ISBN 978-0-7914-7082-4.
Jump up ^ Elgood, Heather (2000). Hinduism and the Religious Arts. London: Cassell. p. 47. ISBN 978-0-8264-9865-6.
Jump up ^ "A Clear Crystal Vision: The Story of Iraivan's Lingam". himalayanacademy.
Jump up ^ "Gurudeva Siva Vision Day". himalayanacademy.
Jump up ^ "rare crystal lingam".
Jump up ^ "Amarnath: Journey to the shrine of a Hindu god". July 13, 2012.
Jump up ^ under the section "GENERAL INTRODUCTION". "Kadavul Hindu Temple". Himalayanacademy.
Jump up ^ "Iraivan Temple In the News".
Jump up ^ "Rare Crystal Siva Lingam Arrives At Hawaii Temple". hinduismtoday.
Jump up ^ "BORRA CAVES". Arakuvalleytourism. section = LEGEND.
Sources[edit]
Basham, A. L. The Wonder That Was India: A survey of the culture of the Indian Sub-Continent before the coming of the Muslims, Grove Press, Inc., New York (1954; Evergreen Edition 1959).
Schumacher, Stephan and Woerner, Gert. The Encyclopedia of Eastern Philosophy and Religion, Buddhism, Taoism, Zen, Hinduism, Shambhala, Boston, (1994) ISBN 0-87773-980-3.
Chakravarti, Mahadev. The Concept of Rudra-Śiva Through the Ages, Delhi: Motilal Banarasidass (1986), ISBN 8120800532.
Davis, Richard H. (1992). Ritual in an Oscillating Universe: Worshipping Śiva in Medieval India. Princeton, New Jersey: Princeton University Press. ISBN 9780691073866.
Drabu, V.N. Śaivāgamas: A Study in the Socio-economic Ideas and Institutions of Kashmir (200 B.C. to A.D. 700), New Delhi: Indus Publishing (1990), ISBN 8185182388.
Ram Karan Sharma. Śivasahasranāmāṣṭakam: Eight Collections of Hymns Containing One Thousand and Eight Names of Śiva. With Introduction and Śivasahasranāmākoṣa (A Dictionary of Names). (Nag Publishers: Delhi, 1996). ISBN 81-7081-350-6. This work compares eight versions of the Śivasahasranāmāstotra. The preface and introduction (in English) by Ram Karan Sharma provide an analysis of how the eight versions compare with one another. The text of the eight versions is given in Sanskrit.
Kramrisch, Stella (1988). The Presence of Siva. Delhi: Motilal Banarsidass. ISBN 9788120804913.
Further reading[edit]
Daniélou, Alain (1991). The Myths and Gods of India: The Classic Work on Hindu Polytheism. Inner Traditions / Bear & Company. pp. 222–231. ISBN 0-89281-354-7
Versluis, Arthur (2008), The Secret History of Western Sexual Mysticism: Sacred Practices and Spiritual Marriage, Destiny Books, ISBN 978-1-59477-212-2
External links[edit]
Wikimedia Commons has media related to Lingam.
Famous Temple Having Shivling in Delhi NCR
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text:
A Whiter Shade of Pale
From Wikipedia, the free encyclopedia
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"A Whiter Shade of Pale"
A-side label of the UK vinyl single
Single by Procol Harum
from the album Procol Harum
B-side
"Lime Street Blues"
Released
12 May 1967
Format
7-inch record
Recorded
Olympic Sound Studios, London
Genre
Baroque pop[1][2]
Length
4:03
Label
Deram
Songwriter(s)
Gary Brooker, Keith Reid, Matthew Fisher
Producer(s)
Denny Cordell
Procol Harum singles chronology
"A Whiter Shade of Pale"
(1967) "Homburg"
(1967)
"A Whiter Shade of Pale"
(1967) "Homburg"
(1967)
"A Whiter Shade of Pale" is the debut single by the British rock band Procol Harum, released 12 May 1967. The single reached number one in the UK Singles Chart on 8 June 1967 and stayed there for six weeks.[3] Without much promotion, it reached number 5 on the Bilboard pop chart in the United States.[4] One of the anthems of the 1967 Summer of Love, it is one of fewer than 30 singles to have sold over 10 million copies worldwide.[5]
With its Bach-derived instrumental melody, soulful vocals, and unusual lyrics – by the song's co-authors Gary Brooker, Keith Reid[6] and Matthew Fisher – "A Whiter Shade of Pale" reached No. 1 in several countries when released in 1967. In the years since, it has become an enduring classic. It was the most played song in the last 75 years in public places in the UK (as of 2009),[7] and the United Kingdom performing rights group Phonographic Performance Limited in 2004 recognised it as the most-played record by British broadcasting of the past 70 years.[8] Also in 2004, Rolling Stone placed "A Whiter Shade of Pale" 57th on its list of the 500 Greatest Songs of All Time.
In 1977, the song was named joint winner (along with Queen's "Bohemian Rhapsody") of "The Best British Pop Single 1952–1977" at the Brit Awards.[9] In 1998 the song was inducted into the Grammy Hall of Fame.[10] More than 1000 recorded cover versions by other artists are known.[11][12][13] The song has been included in many music compilations over the decades and has also been used in the soundtracks of numerous films, including The Big Chill, Purple Haze, Breaking the Waves, The Boat That Rocked, Martin Scorsese's segment of New York Stories, Stonewall, and Ken Burns and Lynn Novick's documentary series The Vietnam War. Cover versions of the song have also been featured in many films, for example, by King Curtis in Withnail and I and by Annie Lennox in The Net.
The original writing credits were for Brooker and Reid only. On 30 July 2009, Matthew Fisher won co-writing credit for the music in a unanimous ruling from the Law Lords.
Contents
[hide]
1 Recording and personnel
2 Lyrics
3 Composition
4 Release and reception
5 Promotional films
6 Authorship lawsuit
7 Chart performance
7.1 Weekly singles charts
7.2 Year-end charts
8 Annie Lennox version
8.1 Charts
9 References
10 Sources
11 External links
Recording and personnel[edit]
The song was performed and recorded at Olympic Sound Studios in London, England, with Gary Brooker providing the vocals and piano, Matthew Fisher on a Hammond M-102 organ, David Knights on bass and Ray Royer on guitar. Drums were by session drummer Bill Eyden. A few days later, the song was re-recorded with the band's then newly recruited drummer Bobby Harrison, but that version was discarded, and one of the original mono recordings was chosen for release.
Producer for the record was Denny Cordell, and Keith Grant was the sound engineer.[14] The song was included on the US release of the Procol Harum album, in September 1967, but not on the later UK version.[15]
Lyrics[edit]
Reid got the title and starting point for the song at a party. He overheard someone at the party saying to a woman, "You've turned a whiter shade of pale", and the phrase stuck in his mind.[16][17] The original lyrics had four verses, of which only two are heard on the original recording. The third verse has been heard in live performances by Procol Harum, and more seldom also the fourth.[18] The author of Procol Harum: Beyond the Pale, Claes Johansen, suggests that the song "deals in metaphorical form with a male/female relationship which after some negotiation ends in a sexual act".[17] This is supported by Tim de Lisle in Lives of the Great Songs, who remarks that the lyrics concern a drunken seduction, which is described through references to sex as a form of travel, usually nautical, using mythical and literary journeys.[19] Other observers have also commented that the lyrics concern a sexual relationship.[16]
Contrary to the above interpretations, Reid was quoted in the February 2008 issue of Uncut magazine as saying:
I was trying to conjure a mood as much as tell a straightforward, girl-leaves-boy story. With the ceiling flying away and room humming harder, I wanted to paint an image of a scene. I wasn’t trying to be mysterious with those images, I was trying to be evocative. I suppose it seems like a decadent scene I’m describing. But I was too young to have experienced any decadence, then. I might have been smoking when I conceived it, but not when I wrote. It was influenced by books, not drugs.
Structurally and thematically, the song is unusual in many respects. While the recorded version is 4:03 long, it is composed of only two verses, each with chorus. The piece is also more instrument-driven than most songs of the period, and with a much looser rhyme scheme. Its unusually allusive and referential lyrics are much more complex than most lyrics of the time (for example, the chorus focuses on Chaucer's "The Miller's Tale"). Thus, this piece can be considered an early example of progressive rock.[citation needed]
The phrase a whiter shade of pale has since gained widespread use in the English language, noticed by several dictionaries.[20][21][22] As such, the phrase is today often used in contexts independent of any consideration of the song.[23] It has also been heavily paraphrased, in forms like "an Xer shade of Y", to the extent that it has been recognised as a snowclone[24][25] – a type of cliché and phrasal template.
Composition[edit]
The song's distinctive, Bach-inspired organ part was played on a Hammond M102.
The song is in moderate time in C major and is characterised by the bassline moving stepwise downwards in a repeated pattern throughout. In classical music this is known as a ground bass. The harmonic structure is identical for the organ melody, the verse and the chorus, except that the chorus finishes with a cadence. The main organ melody appears at the beginning and after each verse/chorus. But it is also heard throughout, playing variations of its theme and counterpointing the vocal line. As the chorus commences "And so it was, that later ...", the vocal and organ accompaniment begin a short crescendo, with the organist running his finger rapidly down and up the entire keyboard. The final instrumental fades out to silence – a common device in pop music of the time.
Dutch author, and Bach aficionado, Maarten 't Hart calls "A Whiter Shade of Pale" an "original adaptation" of Johann Sebastian Bach's Ich steh mit einem Fuß im Grabe, BWV 156. Besides, the Hammond organ line of the song came from Bach's "Sleepers, Wake!" and "Air on the G String", both of which use a similar stepwise bass motion. The similarity is referred to in the 1982 play The Real Thing by Tom Stoppard and 1991 film The Commitments. A yet closer melodic influence that is seldom cited can arguably[weasel words] be found in the organ choral prelude "O Mensch bewein dein' Sünde groß" (O Man, Lament Your Sin So Great), BWV 622, from Bach's Orgelbüchlein (Little Organ Book). The music also borrows ideas from "When a Man Loves a Woman" by Percy Sledge.[26]
Release and reception[edit]
The single was released on 12 May 1967 in the United Kingdom by Deram Records and entered Record Retailer's chart (later the UK Singles Chart) on 25 May. In two weeks it reached number 1, where it stayed for six weeks. Writing in 2005, Jim Irvin of Mojo said that its arrival at number 1 on 8 June 1967, on the same day that the Beatles' Sgt. Pepper's Lonely Hearts Club Band topped the national albums chart, marked the start of the Summer of Love in Britain.[27]
According to music journalist and author Harvey Kubernik, in the context of the Summer of Love, "A Whiter Shade of Pale" was the "one song [that] stood above all others, its Everest-like status conferred by no less than John Lennon and Paul McCartney, who were enthralled by the Chaucerian wordplay and heavenly Baroque accompaniment".[15] Kubernik also writes that, amid the search for higher consciousness during the flower power era, the song "galvanised a congregation of disaffected youth dismissive of traditional religion but anxious to achieve spiritual salvation".[28]
In the United States, the single reached number 5 on the Billboard Hot 100 and sold over 1 million copies. It also peaked at number 22 on the soul charts there.[29] In the Netherlands, the song entered the chart at number 1 in June 1967 and again reached number 1 in July 1972. A May 1972 re-release on Fly Records stayed in the UK charts for a total of 12 weeks and peaked at number 13.
"A Whiter Shade of Pale" has continued to receive critical acclaim. Along with Queen's "Bohemian Rhapsody", "A Whiter Shade of Pale" was jointly recognised as "The Best British Pop Single 1952–1977" at the BRIT Awards, part of Elizabeth II's Silver Jubilee. In 1998 the song was inducted into the Grammy Hall of Fame. In 2004, it appeared at number 57 on Rolling Stone magazine's list of the "500 Greatest Songs of All Time". British TV station Channel 4 placed the song at number 19 in its chart of "The 100 Greatest No. 1 Singles".[30]
Promotional films[edit]
One of the clips for the song was filmed at Witley Court, part of which was gutted by fire in 1937.
The first promotional clip for "A Whiter Shade of Pale" was shot in the ruins of Witley Court in Worcestershire, England.[31] It features four of the five musicians who played on the hit single: Gary Brooker, Matthew Fisher, David Knights and Ray Royer, in performance and walking through the ruins. Only the drummer in the video isn't on the record: early band member Bobby Harrison is seen miming to session man Bill Eyden's drumming. The film was directed by Peter Clifton, whose insertion of Vietnam War newsreel footage caused it to be banned from airplay on the BBC's Top of the Pops TV show.[32]
Procol Harum subsequently made a second promotional clip, using "Scopitone" technology. By this time, Robin Trower and B.J. Wilson had replaced Royer and Harrison in the band, so only three of the five musicians on the recording are represented. No performance footage appears in this film – only scenes of the five musicians cavorting around London and running across fields. The same lineup, with Fisher wearing a monk's cowl, mimed to the song on Top of the Pops, although Brooker sang live. Black-and-white footage of the performance has been shown online. The song represents 1967 in the 2004 release Top of the Pops 40th Anniversary 1964–2004 DVD.
There was also a film shot as part of Joel Gallen's Deja-View music video series.[33] Originally airing on various networks in late 1985 through 1986, this video starred Harry Dean Stanton and Bernie Taupin, but featured no member of the band. It has also aired on VH1 Classic, and has recently surfaced online.[34][35]
Authorship lawsuit[edit]
In 2005, former Procol Harum organist Matthew Fisher filed suit in the High Court against Gary Brooker and his publisher, claiming that he co-wrote the music for the song.[36] Fisher won the case on 20 December 2006 but was awarded 40% of the composers' share of the music copyright, rather than the 50% he was seeking and was not granted royalties for the period before 2005.[37]
Brooker and publisher Onward Music were granted leave to appeal, and a hearing on the matter was held before a panel of three judges during the week of 1 October 2007. The decision, on 4 April 2008, by Lord Justice Mummery, in the Court of Appeal upheld Fisher's co-authorship[38] but ruled that he should receive no royalties as he had taken too long (38 years) to bring his claim to litigation. Full royalty rights were returned to Brooker.[39]
On 5 November 2008, Fisher was granted permission to appeal this decision to the House of Lords.[40] Lawyers say it is the first time the Law Lords have been asked to rule on a copyright dispute involving a song.[41] The appeal was heard in the House of Lords on 22–23 April 2009.[42]
On 30 July 2009 the Law Lords unanimously ruled in Fisher's favour. They noted that the delay in bringing the case had not caused any harm to the other party; on the contrary he had benefited financially from it. They also pointed out that there were no time limits to copyright claims under English law. The right to future royalties was therefore returned to Fisher.[43][44] The musicological basis of the judgment, and its effect on the rights of musicians who contribute composition to future works, has drawn some attention in the music world.[45]
Chart performance[edit]
Weekly singles charts[edit]
Chart (1967)
Peak
position
Australia Go-Set 1
Austria 4
Belgium 1
Canada[46] 1
France 1
Germany 1
Ireland 1
Italy 1
Netherlands 1
New Zealand (Listener)[47] 1
Norway 3
Poland 2
Spain 1
United Kingdom 1
United States 5
Year-end charts[edit]
Chart (1967)
Ranking
Australia [48] 14
Canada [49] 27
United States[50] 38
Annie Lennox version[edit]
"A Whiter Shade of Pale"
Single by Annie Lennox
from the album Medusa
B-side
"Heaven"
"(I'm Always Touched By Your) Presence, Dear"
Released
May 1995
Format
CD single
Length
5:15
Label
Arista
Songwriter(s)
Gary Brooker, Matthew Fisher, Keith Reid
Producer(s)
Stephen Lipson
Annie Lennox singles chronology
"No More "I Love You's""
(1995) "A Whiter Shade of Pale"
(1995) "Waiting in Vain"
(1995)
"No More "I Love You's""
(1995) "A Whiter Shade of Pale"
(1995) "Waiting in Vain"
(1995)
"A Whiter Shade of Pale" was covered by Annie Lennox for her 1995 album Medusa. It was released as the second single in May 1995 and became a top-forty hit in Europe and Canada.
Charts[edit]
Chart (1995)
Peak
position
Australia (ARIA)[51]
56
Belgium (Ultratop 50 Flanders)[52]
48
Belgium (Ultratop 50 Wallonia)[53]
16
Canada Top Singles (RPM)[54]
37
Canada Adult Contemporary (RPM)[55]
2
Europe (European Hot 100 Singles)[56]
45
France (SNEP)[57]
17
Germany (Official German Charts)[58]
77
Ireland (IRMA)[59]
25
Netherlands (Single Top 100)[60]
39
Scotland (Official Charts Company)[61]
11
Switzerland (Schweizer Hitparade)[62]
26
UK Singles (Official Charts Company)[63]
16
US Bubbling Under Hot 100 Singles (Billboard)[64]
1
US Hot Dance Singles Sales (Billboard)[65]
2
US Hot Singles Sales (Billboard)[66]
66
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Jump up ^ Harrington, Joe S. (2002). Sonic Cool: The Life & Death of Rock 'n' Roll. Hal Leonard Corporation. ISBN 978-0-634-02861-8.
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Jump up ^ "EveryHit.com". everyHit.com. Retrieved 21 February 2012.
Jump up ^ Whitburn, Joel (2006). The Billboard Book of Top 40 Hits. Billboard Books.
Jump up ^ "Procul Harum Signer Gary Brooker Wins A Whiter Shade of Pale Royalty Court Battle". The Mirror. Retrieved 30 October 2012.
Jump up ^ "Show 49 - The British are Coming! The British are Coming!: With an emphasis on Donovan, the Bee Gees and the Who. [Part 6] : UNT Digital Library". Digital.library.unt.edu. 5 August 2011. Retrieved 21 February 2012.
Jump up ^ "Whiter Shade 'most played' song". BBC News. 13 April 2009. Retrieved 21 February 2012.
Jump up ^ "Procol Harum Shades Rivals in UK Survey". Retrieved 21 February 2012.
Jump up ^ The BRITs 1977". Brits.co.uk. Retrieved 20 October 2012.
Jump up ^ Grammy Hall of Fame Award Grammy.org Retrieved 30 October 2012.
Jump up ^ "A Whiter Shade of Pale Versions – Martin's Collection". Retrieved 21 February 2012.
Jump up ^ "A Whiter Shade of Pale Versions – Martin's Collection (archive)". Archived from the original on 15 October 2004. Retrieved 9 November 2017. CS1 maint: BOT: original-url status unknown (link)
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^ Jump up to: a b Paul Simpson, The rough guide to cult pop, Page 249. Rough Guides, 2003, ISBN 1843532298. 15 December 2003. ISBN 978-1-84353-229-3. Retrieved 8 December 2009.
^ Jump up to: a b Claes Johansen, Procol Harum: beyond the pale, pp. 57–62. SAF Publishing, 2000, ISBN 0-946719-28-4. 2000. ISBN 978-0-946719-28-0. Retrieved 8 December 2009.
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Jump up ^ Ratcliffe, Susan, ed. (2006). "Reid, Keith". Oxford Dictionary of Phrase, Saying, & Quotation. Oxford: Oxford University Press. ISBN 978-0-19-280650-5.
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Sources[edit]
Kubernik, Harvey (2017). 1967: A Complete Rock Music History of the Summer of Love. New York, NY: Sterling. ISBN 978-1-4549-2052-6.
External links[edit]
Lyrics of this song at MetroLyrics
A Whiter Shade of Pale: authorised lyrics of all four verses
"Procol Harum: The ultimate tale of A Whiter Shade Of Pale", article on the song's 40th anniversary, from Classic Rock magazine
Bill Eyden Obituary
Procol Harum – A Whiter Shade Of Pale, live video from Eagle Rock Entertainment's official channel on YouTube
"A Whiter Shade of Pale" Scopitone film on YouTube
Preceded by
"Silence is Golden" by The Tremeloes UK Singles Chart number one single
8 June 1967–18 July 1967 (six weeks) Succeeded by
"All You Need Is Love" by The Beatles
Preceded by
"Black Velvet Band" by Johnny McEvoy Ireland 1967 number one single
22 June 1967–19 July 1967 (five weeks) Succeeded by
"Black Velvet Band" by Johnny McEvoy
Preceded by
"This is My Song" by Petula Clark Australia 1967 number one single
8 July 1967–28 July 1967 (three weeks) Succeeded by
"All You Need is Love / Baby, You're a Rich Man" by The Beatles
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Five Pillars of Islam
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[hide] Part of a series on Islam
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Five Pillars of Islam[show]
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Salah
Sawm
Zakat
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Principles
Tawhid
Adalah
Prophecy
Imamah
Qiyamah
Practices
Salah
Sawm
Zakat
Hajj
Khums
Jihad
Commanding what is just
Forbidding what is evil
Tawalla
Tabarra
Seven pillars of Ismailism4
Walayah
Tawhid
Salah
Zakat
Sawm
Hajj
Jihad
Other Shia concepts of Aqidah
Imamate
Batin
Sixth Pillar of Islam
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Murji'ah
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Muʿtazila7
Sufism8
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4Sevener-Qarmatians, Assassins & Druzes
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8Alevism, Bektashi Order & Qalandariyya
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The Five Pillars of Islam (arkān al-Islām أركان الإسلام; also arkān al-dīn أركان الدين "pillars of the religion") are five basic acts in Islam, considered mandatory by believers and are the foundation of Muslim life. They are summarized in the famous hadith of Gabriel.[1][2][3][4]
The Shia, Ahmadiyya, and Sunni agree on the essential details for the performance and practice of these acts,[5][6] but the Shia do not refer to them by the same name (see Ancillaries of the Faith, for the Twelvers, and Seven pillars of Ismailism). They make up Muslim life, prayer, concern for the needy, self-purification, and the pilgrimage,[7][8] if one is able.[9]
Contents
[hide]
1 Pillars of Sunni Islam
1.1 Shahada: Faith
1.2 Salah: Prayer
1.3 Zakāt: Charity
1.4 Sawm: Fasting
1.5 Hajj: pilgrimage to Mecca
2 Pillars of Shia Islam
2.1 Twelvers
2.2 Ismailis
3 See also
4 References
5 Bibliography
5.1 Books and journals
5.2 Encyclopedias
6 External links
Pillars of Sunni Islam
The Five Pillars of Islam
An artwork depicting the 5 pillars
Shahada: Faith
Shahada is a declaration of faith and trust that professes that there is only one God (Allah) and that Muhammad is God's messenger.[10] It is a set statement normally recited in Arabic: lā ʾilāha ʾillā-llāhu muḥammadun rasūlu-llāh (لَا إِلٰهَ إِلَّا الله مُحَمَّدٌ رَسُولُ الله) "There is no god but God (and) Muhammad is the messenger of God." It is essential to utter it to become a Muslim and to convert to Islam.[11]
Salah: Prayer
Afghan politicians and foreign diplomats praying (making salah) at the U.S. Embassy in Kabul, Afghanistan.
Salah (ṣalāh) is the Islamic prayer. Salah consists of five daily prayers according to the Sunna; the names are according to the prayer times: Fajr (dawn), Dhuhr (noon), ʿAṣr (afternoon), Maghrib (evening), and ʿIshāʾ (night). The Fajr prayer is performed before sunrise, Dhuhr is performed in the midday after the sun has surpassed its highest point, Asr is the evening prayer before sunset, Maghrib is the evening prayer after sunset and Isha is the night prayer. All of these prayers are recited while facing in the direction of the Kaaba in Mecca and form an important aspect of the Muslim Ummah. Muslims must wash before prayer; this washing is called wudu ("purification"). The prayer is accompanied by a series of set positions including; bowing with hands on knees, standing, prostrating and sitting in a special position (not on the heels, nor on the buttocks). A Muslim may perform their prayer anywhere, such as in offices, universities, and fields. However, the mosque is the more preferable place for prayers because the mosque allows for fellowship.
Zakāt: Charity
Zakāt or alms-giving is the practice of charitable giving based on accumulated wealth. The word zakāt can be defined as purification and growth because it allows an individual to achieve balance and encourages new growth. The principle of knowing that all things belong to God is essential to purification and growth. Zakāt is obligatory for all Muslims who are able to do so. It is the personal responsibility of each Muslim to ease the economic hardship of others and to strive towards eliminating inequality.[12] Zakāt consists of spending a portion of one's wealth for the benefit of the poor or needy, like debtors or travelers. A Muslim may also donate more as an act of voluntary charity (sadaqah), rather than to achieve additional divine reward.[13]
There are five principles that should be followed when giving the zakāt:
The giver must declare to God his intention to give the zakāt.
The zakāt must be paid on the day that it is due.
After the offering, the payer must not exaggerate on spending his money more than usual means.
Payment must be in kind. This means if one is wealthy then he or she needs to pay a portion of their income. If a person does not have much money, then they should compensate for it in different ways, such as good deeds and good behavior toward others.
The zakāt must be distributed in the community from which it was taken.[14]
Sawm: Fasting
Muslims traditionally break their fasts in the month of Ramadan with dates (like those offered by this date seller in Kuwait City), as was the recorded practice (Sunnah) of Muhammad.
Three types of fasting (Siyam) are recognized by the Quran: Ritual fasting,[15] fasting as compensation for repentance (both from sura Al-Baqara),[16] and ascetic fasting (from Al-Ahzab).[17][18]
Ritual fasting is an obligatory act during the month of Ramadan.[19] Muslims must abstain from food and drink from dawn to dusk during this month, and are to be especially mindful of other sins.[19] Fasting is necessary for every Muslim that has reached puberty (unless he/she suffers from a medical condition which prevents him/her from doing so).[20]
The fast is meant to allow Muslims to seek nearness and to look for forgiveness from God, to express their gratitude to and dependence on him, atone for their past sins, and to remind them of the needy.[21] During Ramadan, Muslims are also expected to put more effort into following the teachings of Islam by refraining from violence, anger, envy, greed, lust, profane language, gossip and to try to get along with fellow Muslims better. In addition, all obscene and irreligious sights and sounds are to be avoided.[22]
Fasting during Ramadan is obligatory, but is forbidden for several groups for whom it would be very dangerous and excessively problematic. These include pre-pubescent children, those with a medical condition such as diabetes, elderly people, and pregnant or breastfeeding women. Observing fasts is not permitted for menstruating women. Other individuals for whom it is considered acceptable not to fast are those who are ill or traveling. Missing fasts usually must be made up for soon afterward, although the exact requirements vary according to circumstance.[23][24][25][26]
Hajj: pilgrimage to Mecca
The Hajj is a pilgrimage that occurs during the Islamic month of Dhu al-Hijjah to the holy city of Mecca. Every able-bodied Muslim is obliged to make the pilgrimage to Mecca at least once in their life.[27] When the pilgrim is around 10 km (6.2 mi) from Mecca, he/she must dress in Ihram clothing, which consists of two white sheets. Both men and women are required to make the pilgrimage to Mecca. After a Muslim makes the trip to Mecca, he/she is known as a hajj/hajja (one who made the pilgrimage to Mecca).[28] The main rituals of the Hajj include walking seven times around the Kaaba termed Tawaf, touching the Black Stone termed Istilam, traveling seven times between Mount Safa and Mount Marwah termed Sa'yee, and symbolically stoning the Devil in Mina termed Ramee.[28]
The pilgrim, or the haji, is honoured in the Muslim community. Islamic teachers say that the Hajj should be an expression of devotion to God, not a means to gain social standing. The believer should be self-aware and examine their intentions in performing the pilgrimage. This should lead to constant striving for self-improvement.[29] A pilgrimage made at any time other than the Hajj season is called an Umrah, and while not mandatory is strongly recommended. Also, they make a pilgrimage to the holy city of Jerusalem in their alms-giving feast.
Pillars of Shia Islam
Twelvers
Twelver Shia Islam has five Usul al-Din and ten Furu al-Din, i.e., the Shia Islamic beliefs and practices. The Twelver Shia Islam Usul al-Din, equivalent to a Shia Five Pillars, are all beliefs considered foundational to Islam, and thus classified a bit differently from those listed above.[30] They are:
Tawhid (monotheism: belief in the oneness of Allah)
Adl (divine justice: belief in Allah's justice)
Nubuwwah (prophethood)
Imamah (succession to Muhammad)
Mi'ad (the day of judgment and the resurrection)
In addition to these five pillars, there are ten practices that Shia Muslims must perform, called the Ancillaries of the Faith[31] (Arabic: furūʿ al-dīn).
Salah
Sawm
Zakat, similar to Sunni Islam, it applies to money, cattle, silver, gold, dates, raisins, wheat, and barley.
Khums: an annual taxation of one-fifth (20%) of the gains that a year has been passed on without using. Khums is paid to the Imams; indirectly to poor and needy people.
Hajj
Jihad
Enjoining good
Forbidding wrong
Tawalla: expressing love towards good.
Tabarra: expressing disassociation and hatred towards evil.[32]
Ismailis
Main article: Seven pillars of Ismailism
Isma'ilis have their own pillars, which are as follows:
Walayah "Guardianship" denotes love and devotion to God, the prophets, and the Ismaili Imams and their representatives
Tawhid, "Oneness of God".
Salah: Unlike Sunni and Twelver Muslims, Nizari Ismailis reason that it is up to the current imām to designate the style and form of prayer.
Zakat: with the exception of the Druze, all Ismaili madhhabs have practices resembling that of Sunni and Twelvers, with the addition of the characteristic Shia khums.
Sawm: Nizaris and Musta'lis believe in both a metaphorical and literal meaning of fasting.
Hajj: For Ismailis, this means visiting the imām or his representative and that this is the greatest and most spiritual of all pilgrimages. The Mustaali maintain also the practice of going to Mecca. The Druze interpret this completely metaphorically as "fleeing from devils and oppressors" and rarely go to Mecca.[33]
Jihad "Struggle": "the Greater Struggle" and "the Lesser Struggle".
See also
Islamic theology
Sixth Pillar of Islam
Jewish principles of faith
References
Jump up ^ "Pillars of Islam". Encyclopædia Britannica Online. Retrieved 2007-05-02.
Jump up ^ "Pillars of Islam". Oxford Centre for Islamic Studies. United Kingdom: Oxford University. Retrieved 2010-11-17.
Jump up ^ "Five Pillars". United Kingdom: Public Broadcasting Service (PBS). Retrieved 2010-11-17.
Jump up ^ "The Five Pillars of Islam". Canada: University of Calgary. Retrieved 2010-11-17.
Jump up ^ "The Five Pillars of Islam". United Kingdom: BBC. Retrieved 2010-11-17.
Jump up ^ Pillars of Islam , Oxford Islamic Studies Online
Jump up ^ Hooker, Richard (July 14, 1999). "arkan ad-din the five pillars of religion". United States: Washington State University. Archived from the original on 2010-12-03. Retrieved 2010-11-17.
Jump up ^ "Religions". The World Factbook. United States: Central Intelligence Agency. 2010. Retrieved 2010-08-25.
Jump up ^ Hajj
Jump up ^ From the article on the Pillars of Islam in Oxford Islamic Studies Online[permanent dead link]
Jump up ^ Matthew S. Gordon and Martin Palmer, ''Islam'', Info base Publishing, 2009. Books.Google.fr. 2009. p. 87. ISBN 9781438117782. Retrieved 2012-08-26.
Jump up ^ Ridgeon (2003), p.258
Jump up ^ Zakat, Encyclopaedia of Islam Online
Jump up ^ Zakat Alms-giving[dead link]
Jump up ^ Quran 2:183–187
Jump up ^ Quran 2:196
Jump up ^ Quran 33:35
Jump up ^ Fasting, Encyclopedia of the Qur'an (2005)
^ Jump up to: a b Farah (1994), p.144-145
Jump up ^ talhaanjum_9
Jump up ^ Esposito (1998), p.90,91
Jump up ^ Tabatabaei (2002), p. 211,213
Jump up ^ "For whom fasting is mandatory". USC-MSA Compendium of Muslim Texts. Archived from the original on 8 March 2007. Retrieved 2007-04-18.
Jump up ^ Quran 2:184
Jump up ^ Khan (2006), p. 54
Jump up ^ Islam, The New Encyclopædia Britannica (2005)
Jump up ^ Farah (1994), p.145-147
^ Jump up to: a b Hoiberg (2000), p.237–238
Jump up ^ Goldschmidt (2005), p.48
Jump up ^ See chapter on "Islamic Beliefs (the Pillars of Islam)" in Invitation to Islam by Sayed Moustafa Al-Qazwini. http://www.al-islam.org/invitation/
Jump up ^ Walsh, John Evangelist. Walking shadows: Orson Welles, William Randolph Hearst, and Citizen Kane. Madison, Wisconsin: University of Wisconsin Press/Popular Press, 2004.
Jump up ^ "The Fundamental Beliefs of Muslims". Comprehensive Database Mstbsryn, missionaries and Rhyaftgan.
Jump up ^ "Isma'ilism". Retrieved 2007-04-24.
Bibliography
Books and journals
Brockopp, Jonathan; Tamara Sonn; Jacob Neusner (2000). Judaism and Islam in Practice: A Sourcebook. Routledge. ISBN 0-415-21673-7.
Farah, Caesar (1994). Islam: Beliefs and Observances (5th ed.). Barron's Educational Series. ISBN 978-0-8120-1853-0.
Muhammad Hedayetullah (2006). Dynamics of Islam: An Exposition. Trafford Publishing. ISBN 978-1-55369-842-5.
Khan, Arshad (2006). Islam 101: Principles and Practice. Khan Consulting and Publishing, LLC. ISBN 0-9772838-3-6.
Kobeisy, Ahmed Nezar (2004). Counseling American Muslims: Understanding the Faith and Helping the People. Praeger Publishers. ISBN 978-0-313-32472-7.
Momen, Moojan (1987). An Introduction to Shi`i Islam: The History and Doctrines of Twelver Shi`ism. Yale University Press. ISBN 978-0-300-03531-5.
Levy, Reuben (1957). The Social Structure of Islam. UK: Cambridge University Press. ISBN 978-0-521-09182-4.
Muhammad Husayn Tabatabaei (2002). Islamic teachings: An Overview and a Glance at the Life of the Holy Prophet of Islam. R. Campbell (translator). Green Gold. ISBN 0-922817-00-6.
Arthur Goldschmidt Jr. & Lawrence Davidson (2005). A Concise History of the Middle East (8th ed.). Westview Press. ISBN 978-0-8133-4275-7.
Hoiberg, Dale; Indu Ramchandani (2000). Students' Britannica India. Encyclopædia Britannica (UK) Ltd. ISBN 978-0-85229-760-5.
Ridgeon, Lloyd (2003). Major World Religions (1st ed.). RoutledgeCurzon. ISBN 978-0-415-29796-7.
Encyclopedias
P.J. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.). Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912.
Salamone Frank, ed. (2004). Encyclopedia of Religious Rites, Rituals, and Festivals (1st ed.). Routledge. ISBN 978-0-415-94180-8.
External links
Tenets of Islam
Pillars of Islam in Oxford Islamic Studies Online
Pillars of Islam. A brief description of the Five Pillars of Islam.
Five Pillars of Islam. Complete information about The Five Pillars of Islam.
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